THE EARLY CHURCH FATHERS WRITINGS - VOLUME 35
John Chrysostom: On the Priesthood, Against the Jews and the Homilies on the Statues
c. AD 386 – 398

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Texts are public domain except where marked in Sources and Credits.

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the thirty-fifth volume of a series that gathers the writings of the early Church
in order of date, from the generation after the apostles down to the eighth century. This
volume holds John Chrysostom, On the Priesthood, Against the Jews and the Homilies on the
Statues, from the period about AD 386 – 398.

Within each work the text is divided into chapters and numbered sections, so that any
passage can be found again and cited. The small bold figures in the text are the section
numbers.

THE TRANSLATIONS

The text is in English only. Wherever a modern English version has been prepared for
SermonIndex it is used here; otherwise the book prints an older public-domain translation.
In both cases the wording is the translator’s own: older translations have not been
altered beyond dividing them into sections. The sources for every work are listed at the
back of the book, together with the licence under which each text is released. All the
works in this volume are printed in older public-domain translations.

IN THIS VOLUME

John, called Chrysostom, “golden-mouthed”, was born at Antioch about AD 349. He lived as a
monk and then as a preacher at Antioch, and from AD 398 he was archbishop of
Constantinople. He was driven into exile, and died in AD 407 on his way to a more remote
place of exile.

DATES AND AUTHORSHIP

Dates are approximate and are debated by scholars. Each work begins with a short
introduction that states what is known about its author and its date, and what is
uncertain.


TREATISE ON THE PRIESTHOOD
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TREATISE ON THE PRIESTHOOD John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

BOOK 1

1 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. 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.

2 3. But when it became our duty to pursue the blessed life of monks, and the true
philosophy, 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.

3 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.

4 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, and
harshness in the imposition of rates.

5 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 furnace 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.

6 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 old 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.

7 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. 8 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.
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.

9 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.

10 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. 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.

11 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.

12 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, 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.

13 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. 14 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;

15 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; those who are ready to rejoice in our misfortunes, if any should
befall us, are many and beset us from many quarters:

16 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.
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.

17 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. 18
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.

19 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.

20 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:

21 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 hands 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. 22 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.

23 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. A man was once suddenly attacked by a fever of great severity;

24 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. 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.

25 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: with this purpose he circumcised Timothy, although he warned the
Galatians in his letter 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. 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: nor yet Elias after the slaughter of the 100 soldiers, and the captain, and the
torrents of blood which he caused to be shed by the destruction of those who sacrificed to
devils. 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-
murder and accuse his grandson and descendant 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.

26 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.

BOOK 2

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? 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? 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. 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."

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? 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. 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. 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, backbitings, whisperings, swellings, tumults," 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. 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. 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. 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. 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. Therefore the Lord, when
addressing His disciples, said, "Who then is the faithful and wise servant? 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," 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," and Paul said
that it was the fulfilling of the law, 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. 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.


TREATISE ON THE PRIESTHOOD
==========================

TREATISE ON THE PRIESTHOOD continued

BOOK 3

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. 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. For when thou seest the Lord sacrificed, and laid
upon the altar, and the priest standing and praying over the victim, and all the
worshippers empurpled with that precious blood, 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, and gives
Himself to those who are willing to embrace and grasp Him. And this all do through the
eyes of faith! 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, 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. 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? What authority could be greater than
this? "The Father hath committed all judgment to the Son? 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. 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. And again, "I was with you in
fear and in much trembling; and this was a man who had been caught up to the third Heaven,
and made partaker of the unspeakable mysteries of God, 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. 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? 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. 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: 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. 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, 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, 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. 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.
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. 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." 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. 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; 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."
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 elders 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. 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 business 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, 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. 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."

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, 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), 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. 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." 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.


TREATISE ON THE PRIESTHOOD
==========================

TREATISE ON THE PRIESTHOOD continued

BOOK 4

1 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, 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.

2 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 darkness and the worm that dieth not and the punishment
of being cut asunder, and perishing together with the hypocrites.

3 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. 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.

4 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.

5 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 lawlessness of his sons. And the very first High Priest of the Jews, 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? 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, 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.

6 But what then? when he sinned at the waters of strife, 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;

7 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, who spake with God, as a man speaketh unto his friend, 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. 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? 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.

8 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," 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.

9 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. 10 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. 11 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?

12 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. 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.

13 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.

14 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;

15 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. 16 For what is the
reason why, in the arts of war, and merchandize, 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:

17 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.

18 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. 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, gnashing of teeth, outer darkness, and being cut
asunder, and having a portion with the hypocrites. 19 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, 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, 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, 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?

20 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.

21 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, 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 another 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.
To this we ought equally to apply ourselves, unless indeed we are endued with a power of
working miracles.

22 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. 23 4. Wherefore it should be
our ambition that the Word of Christ dwell in us richly. 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;

24 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? or after he has proved
himself superior to them even, if they who introduce fatalism 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.

25 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, 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.

26 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, 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 other very nearly
holding the heresy of Paul of Samosata, 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.

27 For if any one assert the unity of the Godhead, Sabellius straightway turns that
expression to the advantage of his own mental vagary, 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; 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.

28 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," 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.

29 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, 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. 30
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, and wrought such other miracles, that he was held to be a god by
heathen; 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. 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?

31 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. 32 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. 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?

33 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, 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." 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.

34 7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, though
he had not yet begun to work miracles? How was it that he wrestled with the Grecians and
threw them? 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, 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 Eutychus 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. For were we resolved to enter into every particular, our
story would grow to an unreasonable length.

35 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 Lycaonians
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.

36 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, 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, 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.

37 8. Hear also what he says in his charge to his disciple: "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. And again he says,
"The Lord's servant must not strive, but be gentle towards all, apt to teach, forbearing;
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," 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. 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. 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.

38 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," and again, "Let your speech be always
with grace seasoned with salt, that ye may know how ye ought to answer each one," and
there is a general charge to all that they "be ready to" render an account of their faith,
and to the Thessalonians, he gives the following command: "Build each other up, even as
also ye do. 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.
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. 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.

39 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. 40 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;

41 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.

BOOK 5

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.

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," 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, 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, 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 latter
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, 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, 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, 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.


TREATISE ON THE PRIESTHOOD
==========================

TREATISE ON THE PRIESTHOOD continued

BOOK 6

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; 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; and if they who wound the
consciences of the brethren, sin against Christ Himself, 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." 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. 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. 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, 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? 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. 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; 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, 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, 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. 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.
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," and again, "and I raised up of
your sons for prophets, and of your young men for Nazarites; 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, 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, 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. 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, 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.


AGAINST THE JEWS
================

AGAINST THE JEWS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

HOMILY 1

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 (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.

3 (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.

4 (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 5 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.

6 (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.

7 (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.

8 (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?

9 (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.

10 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.

11 (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. 12 (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.

13 (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. 14 (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.

15 (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.

16 (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?

17 (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.

18 (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?

19 (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.

20 (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?

21 (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.

22 (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.

23 (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.

24 (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.

25 (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.

26 (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".

27 (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.

28 (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".

29 (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.

30 (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. 31
(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?

32 (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?

33 (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".

34 (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".

35 (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.

36 (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"?

37 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".

38 (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.

39 (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?

40 (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.

41 (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.

HOMILY 2 (MISSING PORTION)

1 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
120-129 (the whole oration is on pp. 116-131 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] 2 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?

3 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?

4 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.

5 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?

6 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.

7 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:

8 "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] 9 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:

10 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:

11 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. 12 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]

13 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] 14 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.

15 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;

16 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.

17 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. 18 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.

19 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.

20 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. 21 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.

22 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]

23 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.

24 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?

25 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] 26 [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.

27 [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.

28 [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.

29 [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.


AGAINST THE JEWS
================

AGAINST THE JEWS continued

HOMILY 2

1 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 (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.

3 (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.

4 (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.

5 (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?

6 (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".

7 (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.

8 (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.

9 (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.

10 (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".

11 (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?

12 (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?

13 (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.

14 (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.

15 (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.

HOMILY 3

1 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?

2 (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."

3 (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."

4 (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.

5 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. 6 (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?"

7 (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?

8 (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.

9 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."

10 (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.

11 (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?

12 (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.

13 (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?

14 (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

15 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.

16 (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.

17 (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.

18 (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.

19 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.

20 (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.

21 (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."

22 (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.

23 (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.

24 (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."

25 (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.

26 (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?

27 (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.

28 (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?

29 (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.

30 (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.

31 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.


AGAINST THE JEWS
================

AGAINST THE JEWS continued

HOMILY 4

1 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.

2 (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.

3 (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.

4 (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.

5 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.

6 (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.' ....

7 (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.

8 (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.

9 (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.

10 (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?

11 (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? 12 (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.

13 (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.

14 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?

15 (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.

16 (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.

17 (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.' ....

18 (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.

19 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.

20 (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.

21 (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.

22 (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.

23 (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.

24 (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.
25 (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.

26 (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.

27 (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

28 (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.

29 (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?"

30 (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.

31 (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.

32 (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.

33 (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.

34 (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.

35 (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.


AGAINST THE JEWS
================

AGAINST THE JEWS continued

HOMILY 5

1 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.

2 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.

3 (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.

4 (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.

5 (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.

6 (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.

7 (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.

8 (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.

9 (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.

10 (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.

11 (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.

12 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).

13 (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.

14 (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.

15 (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?

16 (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."

17 (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.

18 (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?

19 (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.

20 (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.

21 (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.

22 (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.

23 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."

24 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.

25 (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."

26 (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.

27 (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.

28 (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?

29 '"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."

30 (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."

31 (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.

32 (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.

33 (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."

34 (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.

35 (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.

36 (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.

37 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."

38 (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. 39 (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."

40 (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.

41 (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?

42 (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.

43 (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.

44 (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.

45 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.

46 (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.

47 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."

48 (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.

49 (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.

50 (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.

51 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.

52 (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.

53 (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."

54 (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.

55 (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.

56 (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.

57 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.

58 (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.

59 (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."

60 (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.

61 (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.

62 (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?

63 (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.


AGAINST THE JEWS
================

AGAINST THE JEWS continued

HOMILY 6

1 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.

2 (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.

3 (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.

4 (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.

5 (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.

6 (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.

7 (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."

8 (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.

9 (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.

10 (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?

11 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?

12 (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.

13 (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.

14 (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.

15 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?

16 (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.

17 (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?

18 (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.

19 (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.

20 (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."

21 (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?

22 (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.

23 (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.

24 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. 25 (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."'

26 (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.

27 (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.

28 (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.

29 (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?

30 (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.

31 (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.

32 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.

33 (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.

34 (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?

35 (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.

36 (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.

37 (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.

38 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.

HOMILY 7

1 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?

2 (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.

3 (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?

4 (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...' 5 (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.'

6 (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.'

7 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.

8 (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.'

9 (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.

10 (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.'

11 (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.

12 (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.'

13 (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.

14 (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. 15 (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.'

16 (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.

17 (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.

18 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.

19 (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.

20 (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.'

21 (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.'

22 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.

23 (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.

24 (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.'

25 (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.'

26 (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.'

27 (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.'

28 (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.'

29 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.

30 (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?' 31 (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.

32 (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.

33 (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.

34 (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.

35 (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.


AGAINST THE JEWS
================

AGAINST THE JEWS continued

HOMILY 8

1 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 (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 (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.

4 (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.

5 (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.

6 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.

7 (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?

8 (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.

9 (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.'

10 (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.' 11 (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.

12 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.

13 (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.

14 (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.'

15 (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.

16 (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.

17 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?

18 (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.

19 (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.

20 (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.

21 (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.

22 (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.

23 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.

24 (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.

25 (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?

26 (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.

27 (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.

28 (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.

29 (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.

30 (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.

31 (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.

32 (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. 33 (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?'

34 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.

35 (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.

36 (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.

37 (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.'

38 (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?'

39 (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?

40 (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.

41 (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.

42 (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.

43 (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.

44 (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?

45 (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?

46 (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.

47 (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?

48 (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.

49 (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.

50 (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.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

HOMILY 1

The Argument.

This Homily was delivered in the Old Church of Antioch, while St. Chrysostom was yet a
Presbyter, upon that saying of the Apostle, 1 Tim. v. 23, "Drink a little wine for thy
stomach's sake, and thy often infirmities." 1. Ye have heard the Apostolic voice, that
trumpet from heaven, that spiritual lyre! For even as a trumpet sounding a fearful and
warlike note, it both dismays the enemy, and arouses the dejected spirits on its own side,
and filling them with great boldness, renders those who attend to it invincible against
the devil! And again, as a lyre, that gently soothes with soul-captivating melody, it puts
to slumber the disquietudes of perverse thoughts; and thus, with pleasure, instills into
us much profit. Ye have heard then to-day the Apostle discoursing to Timothy of divers
necessary matters! for he wrote to him as to the laying on of hands, saying, "Lay hands
suddenly on no man, neither be partaker of other men's sins." And he explained the
grievous danger of such a trangression, by showing that so men will undergo the punishment
of the sins perpetrated by others, in common with them, because they confer the power. on
their wickedness by the laying on of hands. Presently again he says, "Use a little wine
for thy stomach's sake, and thine often infirmities." To-day also he has discoursed to us
concerning the subjection of servants, and the madness of misers, as well as on the
arrogance of the rich, and on various other matters.

2. Since then it is impossible to go through every part, what part of the words rehearsed
would you have us select for the subject of our address to your charity? For as in a
meadow, I perceive in what has been read a great diversity of flowers; a multiplicity of
roses and violets, and of lilies not a few; and everywhere the various and copious fruit
of the Spirit is scattered around, as well as an abundant fragrance. Yea, rather the
reading of the divine Scriptures is not a meadow only, but a paradise; for the flowers
here have not a mere fragrance only, but fruit too, capable of nourishing the soul. What
part then of the things rehearsed do you desire that we bring before you this day? Do you
wish what seems the more insignificant, and easy for any one to understand, to be that
which we should handle at present? To me, indeed, this seems proper, and I doubt not you
will concur in this opinion. What then is this that might seem plainer than anything else?
What but that, which seems so easy, and obvious for any one to say? Well! what is that?
"Use a little wine for thy stomach's sake, and thine often infirmities. Well then, let us
employ the whole of our discourse upon this subject;

and this we would do, not for the love of praise, nor because we study to exhibit powers
of oratory (for the things about to be spoken are not our own, but such as the grace of
the Holy Spirit may inspire); but in order that we may stir up those hearers who are too
listless, and may convince them of the greatness of the treasure of the holy Scriptures;
and that it is neither safe, nor free from peril, to run through them hastily. For if
indeed a text so simple and obvious as this one, which seems to the multitude to contain
nothing that need be insisted on, should appear to afford us the means of abundant riches,
and openings toward the highest wisdom, much rather will those others, which at once
manifest their native wealth, satisfy those who attend to them with their infinite
treasures. Assuredly then, we ought not hastily to pass by even those sentences of
Scripture which are thought to be plain; for these also have proceeded from the grace of
the Spirit; but this grace is never small, nor mean, but great and admirable, and worthy
the munificence of the Giver.

3. Let us not therefore listen carelessly; since even they who roast the metallic earth,
when they have thrown it into the furnace, not only take up the masses of gold, but also
collect the small particles with the utmost care. Inasmuch, then, as we likewise have to
roast the gold drawn from the Apostolic mines, not by casting it into the furnace, but by
depositing it in the thoughts of your souls; not lighting an earthly flame, but kindling
the fire of the Spirit, let us collect the little particles with diligence. For if the
saying be brief, yet is its virtue great. For pearls too have their proper market, not
owing to the size of the substance, but the beauty of their nature. Even so is it with the
reading of the divine Scriptures; for worldly instruction rolls forth its trifles in
abundance, and deluges its hearers with a torrent of vain babblings, but dismisses them
empty-handed, and without having gathered any profit great or small. Not so however is it
with the grace of the Spirit, but, on the contrary, by means of small sentences, it
implants divine wisdom in all who give heed, and one sentence often times affords to those
who receive it a sufficient source of provision for the whole journey of life.

4. Since then its riches are so great, let us arouse ourselves, and receive that which is
spoken with a watchful mind; for I am preparing to plunge our discussion to an extreme
depth. The admonition itself hath no doubt seemed beside the purpose, and superfluous to
many: and they are apt to talk much in this way, "Was Timothy of himself not able to judge
what it was needful to make use of, and did he wait to learn this of his teacher. And then
did the teacher not only give directions, but also set them down in writing, graying it
there as on a column of brass in his Epistle to him? and was he not ashamed to give
directions about things of this nature, when writing in a public manner, to his disciple?"
For this end then, that thou mayest learn that the admonition, so far from being beside
the purpose, was a necessary and highly profitable one; and that the thing proceeded not
from Paul, but from the grace of the Spirit, viz, that this should have been (I say) not a
spoken precept, but one deposited in letters, and to be handed down to all future
generations through the Epistle, I shall proceed at once to the proof.

5. For besides the subjects which have been mentioned, there is another, about which some
are no less perplexed, enquiring within themselves on what account God permitted a man
possessing such confidence towards Him, whose bones and relics expelled demons, to fall
into such a state of infirmity; for it is not merely that he was sick, but constantly, and
for a length of time; and by these recurring and prolonged infirmities he was not
permitted to have even a brief respite. "How does this appear," it may be asked? From the
very words of Paul, for he does not say, on account of the "infirmity," but on account of
the "infirmities;" and not merely "infirmities," but he clearly speaks of these as being
constant, when he says "thine often infirmities." Let those then attend to this, whoever
they are, who being given over to a lingering sickness are querulous and dejected under
it.

6. But the subject of enquiry is not only, that being a holy man he was sick, and sick so
continually, but that he was at the same time entrusted with the public affairs of the
world. For if he had been one of those who have retreated to the tops of mountains; who
have fixed their cells in solitude, and who have chosen that life which is free from all
business, the matter now enquired into were no such difficulty; but that one thrust
forward in the throng, and in whose hands the care of so many Churches was placed, and who
superintended whole cities and nations; nay, the world at large, with so much alacrity and
diligence, should be subjected to the straitening of infirmities! This it is which may
most of all bewilder one who does not duly consider it. Because, even if not for himself,
yet for others at least, it was necessary he should have health. "He was the best
general," says the objector. "The war was waged by him, not only against the unbeliever,
but against demons, and against the devil himself. All the enemy contended with much
vehemence, scattering the forces, and capturing prisoners; but this man was able to bring
back myriads to the truth, and yet he was sick! For if," he says, "no other injury to the
cause had come of this sickness, yet this alone was sufficient to discourage and relax the
faithful. If soldiers, when they see their general detained in bed, become discouraged and
slack for the fight, much rather was it probable that the faithful should betray somewhat
of human nature, when they saw that teacher, who had wrought so many signs, in continual
sickness and suffering of body."

7. But this is not all. These sceptics propose yet a further enquiry, by asking for what
reason Timothy neither healed himself, nor was healed by his instructor, when he was
reduced to this state. Whilst the Apostles raised the dead, cast out devils, and conquered
death with abundant ease, they could not even restore the body of one sick man! Although
with respect to other bodies, both during their own lives and after death, they manifested
such extraordinary power, they did not restore a stomach that had lost its vigour! And
what is more than this, Paul is not ashamed, and does not blush, after the many and great
signs which he had displayed even by a simple word; yet, in writing to Timothy, to bid him
take refuge in the healing virtue of wine drinking. Not that to drink wine is shameful.
God forbid! For such precepts belong to heretics; but the matter of astonishment is, that
he accounted it no disgrace not to be able, without this kind of assistance, to set one
member right when it was disordered. Nevertheless, he was so far from being ashamed of
this, that he has made it manifest to all posterity. You see then to what a depth we have
brought down the subject, and how that which seemed to be little, is full of innumerable
questions. Well then, let us proceed to the solution; for we have explored the question
thus deep, in order that, having excited your attention, we might lay up the explanation
in a safe storehouse.

8. But before I proceed to solve these questions, permit me to say something of the virtue
of Timothy, and of the loving care of Paul. For what was ever more tender hearted than
this man, who being so far distant, and encircled with so many cares, exercised so much
consideration for the health of his disciple's stomach, and wrote with exact attention
about the correction of his disorder? And what could equal the virtue of Timothy? He so
despised luxury, and derided the sumptuous table, as to fall into sickness from excessive
austerity, and intense fasting. For that he was not naturally so infirm a person, but had
overthrown the strength of his stomach by fasting and water drinking; you may hear Paul
himself carefully making this plain. For he does not simply say, "use a little wine; but
having said before, "drink no longer water," he then brings forward his counsel as to the
drinking of wine. And this expression "no longer" was a manifest proof, that till then he
had drunk water, and on that account was become infirm Who then would not wonder at his
divine wisdom and strictness? He laid hold on the very heavens, and sprang to the highest
point of virtue. And his Teacher testifies this, when he thus speaks, "I have sent unto
you Timothy, who is my beloved and faithful son in the Lord; and when Paul calls him "a
son," and a "faithful and beloved son," these words are sufficient to show that he
possessed every kind of virtue.

For the judgments of the saints are not given according to favour or enmity, but are free
from all prejudice. Timothy would not have been so enviable, if he had been Paul's son
naturally, as he was now admirable, inasmuch as having no connection with him according to
the flesh, he introduced himself by the relationship of piety into the Apostle's adoption;
preserving the marks of his spiritual wisdom with exactness in all things. For even as a
young bullock linked to a bull, so he drew the yoke along with him, to whatever part of
the world he went: and did not draw it the less on account of his youth, but his ready
will made him emulate the labours of his teacher. And of this, Paul himself was again a
witness when he said, "Let no man despise him, for he worketh the work of the Lord as I
also do. See you how he bears witness, that the ardour of Timothy was the very counterpart
of his own?

9. Furthermore, in order that he might not be thought to have said these things out of
favour or kindness, he makes his hearers themselves to be witnesses of the virtue of his
son, when he says, "But ye know the proof of him, that, as a son with a father, so he hath
served with me in the Gospel; that is, "ye have had experience of his virtue, and of his
approved soul. At the same time, however, that he had reached to this height of good
works, he did not thereby grow confident; but was full of anxiety and fear, therefore also
he fasted rigidly, and was not affected as many are, who, when they have kept themselves
to it but ten, or perhaps twenty months, straightway give up the matter altogether. He, I
say, was in no wise thus affected, nor did he say anything like this to himself. "What
further need have I of fasting? I have gotten the mastery of myself; I have overcome my
lusts; I have mortified my body; I have affrighted demons; I have driven away the devil; I
have raised the dead; I have cleansed lepers; I am become terrible to the adverse powers;
what further need have I of fasting, or to seek safety from that quarter? Anything like
this he did not say, he did not think of; but, in proportion as he abounded with
innumerable good works, so much the more did he fear and tremble. And he learnt this
spiritual wisdom from his preceptor;

for even he, after he had been rapt into the third heaven, and transported to paradise;
and had heard unutterable words; and taken part in such mysteries; and traversed the whole
world, like some winged being, when he wrote to the Corinthians, said, I fear "lest by any
means having preached to others, I myself should be a castaway. And if Paul was afraid
after so many signal good works; he who was able to say, "The world is crucified unto me,
and I unto the world; much more does it become us to fear; and the rather in proportion as
we have stored up numerous good works. For then the devil becomes fiercer; then he is more
savage, when he beholds us regulating our lives with carefulness! When he sees the cargo
of virtue stowed together, and the lading become heavy, then he is in haste to accomplish
a more grievous shipwreck! For the insignificant and abject man, although he may be
supplanted and fall, brings not so great an injury to the common cause. But the man who
has been standing most conspicuously as it were on some eminence of virtue, and who is one
manifestly seen and known of all men, and admired of all; when he is assaulted and falls,
causes great ruin and loss. Not only because he falls from this elevation but makes many
of those who look up to him more negligent.

And as it is in the body, some other limb may be destroyed without there being any great
damage, but if the eyes be deprived of sight, or the head be seriously injured, the whole
body is rendered useless; so also we must say of the saints, and of those who have
performed the highest good works; when such are extinguished, when they contract any
stain, they bring upon all the rest of the body a universal and, intolerable injury! 10.
Timothy then, being aware of all these things, fortified himself on every side; for he
knew that youth is an age of difficulty; that it is unstable; easily deceived; very apt to
slip; and requires an exceedingly strong bridle. It is indeed a sort of combustible pile
easily catching anything from without, and quickly kindled; and for that reason he took
care to smother it on all sides; and strove toabate the flame in every way. The steed that
was unmanageable and restive he curbed with much vehemence, until he had tamed him of his
wanton tricks; until he had made him docile; and delivered him under entire control, into
the hands of that reason whichis the charioteer. "Let the body," saith he, "be infirm; but
let not the soul be infirm; let the flesh be bridled; but let not the race of the spirit
towards heaven be checked." But moreover, one might especially wonder at the man for this,
that being thus diseased, and struggling with such an infirmity, he did not become
indifferent to God's business, but flew everywhere faster than those who have sound and
vigourous constitutions; now to Ephesus; now to Corinth; often to Macedonia and Italy;
appearing everywhere, by land and by sea, with the Teacher, sharing in everything his
struggles and continuous dangers; while the spiritual wisdom of his soul was not put to
shame by his bodily infirmity. Such a thing is zeal for God! such lightness of wing does
it impart I For as with those who possess well-regulated and sound constitutions, strength
is of no avail, if the soul is abject, slothful, and stupid; so with those who are reduced
to extreme weakness, no hurt arises from their infirmity, if the soul be noble and well
awake.

11. The admonition however, and the counsel, such as it is, appears to some to give
authority for drinking wine too freely. But this is not so. If indeed we closely
investigate this very saying, it rather amounts to a recommendation of abstinence. For
just consider that Paul did not at first, nor at the outset give this counsel. But when he
saw that all strength was overthrown, then he gave it; and even then not simply, but with
a certain prior limitation. He does not say merely, "Use wine," but "a little" wine; not
because Timothy needed this admonition and advice, but because we need it. On this
account, in writing to him, he prescribes the measure and limit of wine-drinking for us;
bidding him drink just so much as would correct disorder; as would bring health to the
body, but not another disease. For the immoderate drinking of wine produces not fewer
diseases of body and of soul, than much drinking of water, but many more, and more severe;
bringing in as it does upon the mind the war of the passions, and a tempest of perverse
thoughts, besides reducing the firmness of the body to a relaxed and flaccid condition.
For the nature of land that is long disturbed by a superabundance of water, is not thereby
so much dissolved, as the force of the human frame is enfeebled, relaxed, and reduced to a
state of exhaustion, by the continual swilling of wine.

Let us guard then against a want of moderation on either side, and let us take care of the
health of the body, at the same time that we prune away its luxurious propensities. For
wine was given us of God, not that we might be drunken, but that we might be sober; that
we might be glad, not that we get ourselves pain. "Wine," it says, "maketh glad the heart
of man," but thou makest it matter for sadness; since those who are inebriated are sullen
beyond measure, and great darkness over-spreads their thoughts. It is the best medicine,
when it has the best moderation to direct it. The passage before us is useful also against
heretics, who speak evil of God's creatures; for if it had been among the number of things
forbidden, Paul would not have permitted it, nor would have said it was to be used. And
not only against the heretics, but against the simple ones among our brethren, who when
they see any persons disgracing themselves from drunkenness, instead of reproving such,
blame the fruit given them by God, and say, "Let there be no wine. We should say then in
answer to such, "Let there be no drunkenness; for wine is the work of God, but drunkenness
is the work of the devil. Wine maketh not drunkenness; but intemperance produceth it. Do
not accuse that which is the workmanship of God, but accuse the madness of a fellow
mortal.

But thou, while omitting to reprove and correct the sinner, treatest thy Benefactor with
contempt!" 12. When, therefore, we hear men saying such things, we should stop their
mouths; for it is not the use of Wine, but the want of moderation which produces
drunkenness, Drunkenness! that root of all evils. Wine was given to restore the body's
weakness, not to overturn the soul's strength; to remove the sickness of the flesh, not to
destroy the health of the spirit. Do not then, by using the gift of God immoderately,
afford a handle to the foolish and the impudent. For what is a more wretched thing than
drunkenness! The drunken man is a living corpse. Drunkenness is a demon self-chosen, a
disease without excuse, an overthrow that admits of no apology; a common shame to our
kind. The drunken man is not only useless in our assemblies; not only in public and
private affairs; but the bare sight of him is the most disgusting of all things, his
breath being stench. The belchings, and gapings, and speech of the intoxicated, are at
once unpleasant and offensive, and are utterly abhorrent to those who see and converse
with them; and the crown of these evils is, that this disease makes heaven inaccessible to
drunkards, and does not suffer them to win eternal blessedness: for besides the shame
attending those who labour under this disease here, a grievous punishment is also awaiting
them there! Let us cut off then this evil habit, and let us hear Paul saying, "Use a
little wine." For even this little he permits him on account of his infirmity; so that if
infirmity had not troubled him, he would not have forced his disciple to allow himself
even a small quantity, since it is fitting that we should always mete out even the needful
meat and drink, which are given us, by occasions and necessities; and by no means go
beyond our need, nor do anything unmeaningly and to no purpose.

13. But since we have now learnt the tender care of Paul, and the virtue of Timothy, come
and let us, in the next place, turn our discourse to the actual solution of those
questions. What then are the questions? For it is necessary again to mention them, that
the solution of them may be plainer. For what reason then did God permit that such a
saint, and one entrusted with the management of so many matters, should fall into a state
of disease; and that neither Timothy himself nor his teacher had strength to correct the
disorder, but needed that assistance which was to be had by drinking wine? Such, indeed,
were the questions proposed. But it is needful to bring forward a precise solution; so
that if any should fall not only into the like sickness and disease, but into poverty, and
hunger, and bonds, and torments, and discomfitures, and calumnies, and into all those
evils which belong to the present life, although they were great and wonderful saints, you
may still be able to find, even for their case, in the things which are to-day to be
advanced, an exact and very clear reply to those who are disposed to find fault. For ye
have heard many asking such questions, as, "Why ever is it that such an one, a moderate
and meek man, comes to be dragged daily before the seat of judgment by another who is
lawless and wicked, and to suffer evils without number, and God permits this?

For what reason again was another man, upon false accusation, unjustly put to death? "Such
a man," says the objector, "was drowned; another was thrown down a precipice; and we might
speak of many saints, as well in our own days as in the days of our forefathers, who have
suffered divers and chequered tribulations. To the end, therefore, that we may see the
reason of these things, and that we ourselves may not be disturbed, nor overlook the case
of others who thus meet with a stumbling-block, we should attend with earnest heed to the
reasons now about to be advanced. 14. For of the diversified and manifold affliction which
befalls the saints, I have reasons eight in number to declare unto your love. Therefore
let all direct themselves to me with the strictest attention, knowing that there will be
no pardon nor excuse left us hereafter for stumbling at the things which happen, if after
all, when there are so many reasons, we are just as much perplexed and disturbed as if
there were not one to be found. The first reason then is, that God permits them to suffer
evil, that they may not too easily be exalted into presumption, by the greatness of their
good works and miracles. The second, that others may not have a greater opinion of them
than belongs to human nature, and take them to be gods and not men. The third, that the
power of God may be made manifest, in prevailing, and overcoming, and advancing the word
preached, through the efficacy of men who are infirm and in bonds.

The fourth, that the endurance of these themselves may become more striking, serving God,
as they do, not for a reward; but showing even such right-mindedness as to give proof of
their undiminished good will towards Him after so many evils. The fifth, that our minds
may be wise concerning the doctrine of a resurrection. For when thou seest a just man, and
one abounding in virtue, suffering ten thousand evils, and thus departing the present
life, thou art altogether compelled, though unwillingly, to think somewhat of the future
judgment; for if men do not suffer those who have laboured for themselves, to depart
without wages and recompense; much more cannot God design, that those who have so greatly
laboured should be sent away uncrowned. But if He cannot intend to deprive those of the
recompense of their labours eventually, there must needs be a time, after the end of the
life here, in which they will receive the recompense of their present labours.

The sixth, that all who fall into adversity may have a sufficient consolation and
alleviation, by looking at such persons, and remembering what sufferings have befallen
them. The seventh, that when we exhort you to the virtue of such persons, and we say to
every one of you, "Imitate Paul, emulate Peter," ye may not, on account of the surpassing
character of their good works, sloth-fully shrink from such an imitation of them, as
deeming them to have been partakers of a different nature. The eighth, that when it is
necessary to call any blessed, or the reverse, we may learn whom we ought to account
happy, and whom unhappy and wretched. These then are the reasons; but it is necessary to
establish them all from the Scriptures, and to show with exactness that all that has been
said on this subject is not an invention of human reasoning, but the very sentence of the
Scriptures. For thus will what we say be at once more deserving of credit, and sink the
deeper into your minds.

15. That tribulation then is profitable to the saints, that they may exercise moderation
and lowliness, and that they may not be puffed up by their miracles and good works, and
that God permits it for this end; we may hear David the prophet, and Paul saying the same.
The former says, "It is good for me, Lord, that I have been in trouble, that I might learn
thy statutes: and the latter having said, "I was caught up into the third heaven, and"
transported to Paradise, goes on to say, "And lest I should be exalted above measure
through the abundance of the revelations, there was given me a thorn in the flesh, the
messenger of Satan to buffet me. What can be clearer than this? "That I might not be
exalted above measure," for this reason, saith he, God permitted "the messengers of Satan
to buffet me; by messengers of Satan, indeed, he means not particular demons, but men
ministering for the devil, the unbelievers, the tyrants, the heathens, who perseveringly
molested, and unceasingly worried him. And what he says is just this: "God was able to
repress these persecutions and successive tribulations; but since I had been caught up
into the third heaven, and transported to Paradise, lest through the abundance of these
revelations I might be lifted up and think much of myself, he permitted these
persecutions, and suffered these messengers of Satan to buffet me with persecutions and
afflictions, that I might not be too much exalted.

For although Paul and Peter, and all that are like them, be holy and wonderful men, as
indeed they are, yet they are but men, and require much caution lest they should be too
easily exalted; and as saints more than others. For nothing is so apt to exalt to
presumption as a conscience full of good works, and a soul that lives in confidence. To
the end, therefore, that these might suffer nothing of this kind, God permitted that there
should be temptations and tribulations; these being powerful to keep them down, and to
persuade to the exercise of moderation in all things. 16. That this very particular also
contributes much to the showing forth of God's power, you may learn even from the same
Apostle, who told us the former. In order that you may not say, (what indeed unbelievers
think), that God in permitting this, is some infirm being, and suffers such persons to be
continually afflicted, from not being able to deliver His own from dangers: this very
thing, I say, observe how Paul has demonstrated by means of these events, showing not only
that the events were far from accusing Him of weakness, but that they proved His power
more strikingly to all. For having said, "There was given me a thorn in the flesh; a
messenger of Satan to buffet me," and having thus signified his repeated trials, he goes
on to add, "For this thing I besought the Lord thrice, that it might depart from me; and
He said unto me, My grace is sufficient for thee, for My strength is perfected in
weakness. "My power," He means, "is seen then when ye are in weakness; and yet through
you, who seem to grow weak, the word preached is magnified, and is sown in all quarters.
When therefore he was led to the dungeon, after having received a great number of stripes,
he took prisoner the keeper of the prison. His feet were in the stocks, and his hands in
the chain; and the prison shook at midnight while they were singing hymns. See you, how
His power was perfected in weakness?

If Paul had been at large, and had shaken that building, the thing would not have been so
wonderful. "For this reason," He saith, "remain bound; and the walls shall be shaken on
every side, and the prisoners shall be loosed; in order that My power may appear the
greater, when through thee, confined and in fetters, all that are in bonds shall be
loosed. This very circumstance then it was which at the time astounded the keeper of the
prison, that being so forcibly confined, he, through prayer alone, prevailed to shake the
foundations, and throw open the doors of the prison, and to unbind all the prisoners. Nor
is this the only occasion. But with Peter too, and Paul himself, as well as the other
disciples, one may see this occurring constantly; and in the midst of persecution, the
grace of God ever flourishing, and appearing by the side of the tribulations, and thus
proclaiming His power. Wherefore He saith, "My grace is sufficient for thee, for My
strength is perfected in weakness."

17. But to show that many would be too often ready to imagine things of them above human
nature, unless they saw them enduring such afflictions, hear how Paul was afraid on this
very point; "For though I would desire to glory, I shall not be a fool, but now I forbear,
lest any man should think of me above that which he seeth me to be, or that he heareth of
me. But what is it that he means? I am able, he declares, to speak of far greater
miracles; but I am unwilling; lest the magnitude of the miracles should raise too high a
notion of me among men. For this reason Peter also, when they had restored the lame man,
and all were wondering at them, in order to restrain the people, and persuade them that
they had exhibited nothing of this power of themselves, or from their native strength,
says, "Why look ye so earnestly on us, as though by our own power or holiness we had made
this man to walk? And again at Lystra, the people were not only filled with astonishment,
but led forth bulls, after crowning them with garlands, and were preparing to offer
sacrifice to Paul and Barnabas. Observe the malice of the Devil. By those very same
persons through whom the Lord was at work, to purge out ungodliness from the world, by the
same did that enemy try to introduce it, again persuading them to take men for gods; which
was what he had done in former times.

And this is especially that which introduced the principle and root of idolatry. For many
after having had success in wars, and set up trophies, and built cities, and done divers
other benefits of this kind to the people of those times, came to be esteemed gods by the
multitude, and were honoured with temples, and altars; and the whole catalogue of the
Grecian gods is made up of such men. That this, therefore, may not be done towards the
Saints, God permitted them constantly to be banished,-to be scourged,-to fall into
diseases; that the abundance of bodily infirmity, and the multiplicity of those
temptations, might convince those who were then with them, both that they were men, who
wrought such wonders, and that they contributed nothing of their own power; but that it
was mere grace, that wrought through them all these miracles. For if they took men for
gods, who had done but mean and vile things, much rather would they have thought these to
be such, had they suffered nothing proper to humanity, when they performed miracles, such
as no one had ever before Seen or heard of. For if when they were scourged, thrown down
precipices, imprisoned, banished, and placed in peril every day, there were,
notwithstanding, some who fell into this impious opinion, how much rather would they have
been thus regarded, had they endured nothing which belongs to human nature !

18. This then is the third cause of affliction; and the fourth is, that the saints might
not be supposed to serve God from a hope of present prosperity. For many of those who live
in debauchery, when blamed as they often are by many, and invited to the labours of
virtue; and when they hear the saints commended for their cheerfulness under great
hardships, attack their character on this ground; and not men only, but the devil himself
hath taken up this suspicion. For when Job was surrounded with great wealth, and enjoyed
much opulence, that wicked demon, being reproached by God on his account, and having
nothing to say; when he could neither answer the accusations against himself, nor impugn
the virtue of this just man; took refuge at once in this defence, speaking thus, "Doth Job
fear thee for nought? Hast thou not made an hedge about him on all sides. "For reward
then," saith he, "that man is virtuous, enjoying thereby so much opulence. What then did
God? Being desirous to show, that it was not for reward that his saints serve Him, He
stripped him of all his opulence; gave him over to poverty; and permitted him to fall into
grievous disease. Afterwards reproving him, that he had suspected thus without cause, He
saith, "He let holdeth fast his integrity; to no purpose didst thou move me to destroy his
substance. For it is a sufficient reward, and compensation to the saints, that they are
serving God;

since this indeed to the lover is reward enough, to love the object of his love; and he
seeks nothing besides, nor accounts anything greater than this. And if such be the case
with regard to a man, much more in relation to God; which therefore that God might
demonstrate, He gave more than the devil asked; for the latter said, "Put forth thine
hand, and touch him; but God said not thus, but, "I deliver him unto thee. For just as in
the contests of the outer world, the combatants that are vigorous, and in high condition
of body, are not so well discerned, when they are enwrapt all around with the garment
soaked in oil; but when casting this aside, they are brought forward unclothed into the
arena; then above all they strike the spectators on every side with astonishment at the
proportion of their limbs, there being no longer anything to conceal them; so also was it
with Job. When he was enveloped in all that wealth, it was not visible to the many, what a
man he was. But when, like the wrestler, that strips off his garment, he threw it aside,
and came naked to the conflicts of piety, thus unclothed, he astonished all who saw him;
so that the very theatre of angels shouted at beholding his fortitude of soul, and
applauded him as he won his crown!

For, as I have already observed, he was not so well seen of men, when clad in all that
wealth, as when, casting it away like a garment, he exhibited himself naked as it were in
a theatre, in the midst of the world, and all admired his vigor of soul, evidenced as this
was not only by his being stripped of all things, but by the conflict, and by his patience
in respect of his infirmity. And as I said before, God Himself did not smite him; in order
that the devil might not again say, "Thou hast spared him, and hast not inflicted so great
a trial as was necessary: but he gave to the adversary the destruction of his cattle, and
power over his flesh. "I am sure," saith He, "of this wrestler; therefore I do not forbid
thee to impose on him whatever struggles thou desirest. But as those who are well skilled
in the sports of the palaestra, and have reason to rely on their art and bodily strength,
often do not seize their antagonists upright, nor take an equal advantage, but suffer them
to take them by the middle, that they may make a more splendid conquest; so also God gave
to the devil to take this saint by the waist, that when he had overcome, after an attack
so greatly to his disadvantage, and stretched his adversary on the ground, his crown might
be so much the more glorious!

19. It is tried gold! Try it as thou desirest; examine it as thou wishest, thou wilt not
find in it any dross. This shows us not only the fortitude of others, but also brings much
farther consolation; for what saith Christ, "Blessed 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: for in like manner did their
fathers unto the prophets." Again, Paul writing to the Macedonians in his desire to
console them, says, "For ye, brethren, became followers of the churches of God which are
in Judea. For ye also have suffered like things of your own countrymen, even as they have
of the Jews." And again, he consoles the Hebrews in like manner, reckoning up all the just
who had lived in furnaces; in pits; in deserts; in mountains; in caves; in hunger; and in
poverty. For communion of suffering brings some consolation to the fallen.

20. But that this also introduces arguments for the resurrection, hear the same Paul
again, saying, "If after the manner of men I have fought with beasts at Ephesus, what
shall it profit me if the dead are not raised. And further, "If in this life only we have
hope, we are of all men the most miserable. We suffer, he tells us, innumerable evils
during the present life; if then there is no other life to be hoped for, what can be more
wretched than our condition? Hence it is evident that our affairs are not bounded Within
the limits of this present state; and this becomes manifest from our trials. For God could
never suffer those who have endured so many and so great evils, and who have spent all the
present life in trials and dangers without number, to be without a recompense of far
greater gifts; and if he could not suffer this, it is certain that he has prepared
another, a better and brighter life, inwhich he will crown those who have wrestled in the
cause of godliness, and proclaim theirpraises in the presence of the whole world. So that
when you see a just man straitened and afflicted; and in sickness, and in poverty, as well
as innumerable other woes, till he ends this present life; say to thyself, that if there
were no resurrection and judgment, God would not have permitted one, who endured such
great evils for His sake, to depart hence without enjoying any good thing;

from whence it is evident, that for such He has prepared another life, and one which is
sweeter and much more endurable. For if it were not so, then he would not suffer many of
the wicked to luxuriate through the present life; and many of the just to remain in ten
thousand ills: but since there is provided another life, in which he is about to
recompense every man according to his deserts; one for his wickedness, another for his
virtue; on that account he forbears, while he sees the former enduring evil, and the
latter living in luxury. 21. And that other reason too I wilt endeavor to bring forward
from the Scriptures. But what was it? It was, that we might not say, when exhorted to the
same virtue, that they were partakers of another nature, or were not men. On this account,
a certain one speaking of the great Elias, says, "Elias was a man of like passions with
us." Do you perceive, that he shows from a communion of suffering, that he was the same
kind of man that we are? And again, "I too am a man of like passions with you." And this
guarantees a community of nature. 22. But that you may learn that this also teaches us to
consider those blessed whom we ought to consider blessed, is evident from hence. For when
you hear Paul saying, "Even unto this present hour we both hunger, and thirst, and are
naked, and are buffetted, and have no certain dwelling place." And again; "Whom the Lord
loveth he chasteheth, and scourgeth every son whom he receiveth;" it is certain that it is
not those who are enjoying quietness, but those who are in affliction for God's sake, and
who are in tribulation, whom we must applaud, emulating those who live virtuously, and
cultivate piety. For so speaks the prophet: "Their right hand is a right hand of iniquity.
Their daughters beautified, ornamented after the similitude of a temple. Their garners
full, bursting from one into another; their sheep fruitful; abundant in their streets;
their oxen fat. There is no breaking down of the fence, nor passage through; nor clamor in
their streets. They call the people blessed whose affairs are in this state." But what
dost thou say, O prophet? "Blessed," saith he, "the people whose God is the Lord;" not the
people affluent in wealth, but one adorned with godliness; that people, saith he, I esteem
happy, although they suffer innumerable hardships!

23. But if it were necessary to add a ninth reason, we might say, that this tribulation
maketh those who are troubled more approved; "For tribulation worketh patience; and
patience, probation; and probation, hope; and hope maketh not ashamed." Do you see that
the probation, which comes of tribulation, fixes in us the hope of the good things to
come, and that the abiding in trials causes us to have a good hope of the future? So that
I did not say rashly, that these tribulations themselves mark out to us hopes of a
resurrection, and make those who are tried the better; for, he saith, "as gold is tried in
a furnace, so an acceptable man in the furnace of humiliation." 24. There is besides a
tenth reason to mention; and what is it, but the one I have before frequently referred to?
viz. that if we have any spots, we thus put them away. And the patriarch, making this
matter plain, said to the rich man, "Lazarus hath received his evil things," hence "he is
comforted." And besides this, we may find another reason, which is to this effect; that
our crowns and rewards are thus increased. For in proportion as tribulations are more
intense, so also are the rewards augmented; yea, even far more: "for the sufferings of the
present time," it is said, "are not worthy to be compared to the glory that shall be
revealed in us." Thus many then being the reasons which we have to advance for the
afflictions of the saints, let us not take our trials amiss, or be distressed, or
disturbed on account of them; but both ourselves discipline our own souls, and teach
others to do the same.

25. And if, O beloved, thou seest a man living in virtue, keeping fast hold of spiritual
wisdom, pleasing God, yet suffering innumerable ills, do not stumble! And although thou
seest any one devoting himself to spiritual affairs, and about to achieve something
useful, yet presently supplanted, be not discouraged! For I know there are many who
ofttimes propose a question to this effect: "Such a one," say they, "was performing a
pilgrimage to some Martyr's shrine; and whilst conveying money to the poor, met with a
shipwreck, and lost all. Another man, in doing the like, fell among robbers, and scarcely
saved his life, leaving the place in a state of nudity." What then should we say? Why that
in neither of these cases need one be sad. For if the one met with a shipwreck, yet he
hath the fruit of his righteousness complete inasmuch as he fulfilled all his own part. He
collected the money together, he stowed it away, he took it with him, he departed on his
pilgrimage; but the shipwreck that followed was not of his own will. "But why did God
permit it?" In order that he might make the man approved. "But," says one, "the poor were
deprived of the money." Thou dost not so care for the poor, as the God who made them? for
if they were deprived of these things, He is able to provide a greater supply of wealth
for them from another quarter.

26. Let us not then call Him to account for what He does; but let us give Him glory in all
things. For it is not lightly and to no purpose that He often permits such events. But
beside that He does not overlook those that would have enjoyed comfort from such wealth;
and instead of it, affords them some other supply of sustenance; He also makes him who
suffers the shipwreck more approved, and provides him a greater reward; inasmuch as the
giving thanks to God, when one falls into such calamities, is a far greater matter than
giving alms. For not what we give in alms only, but whatever we have been deprived of by
others, and borne it with fortitude; this too brings us much fruit. And that you may
learn, that the latter is indeed the greater thing, I will make it evident from what
befell Job. He, when a possessor of wealth, opened his house to the poor, and whatever he
had he bestowed; but he was not so illustrious when he opened his house to the poor, as
when, upon hearing that his house had fallen down, he did not take it impatiently. He was
not illustrious when he clad the naked with the fleece of his flock, as he was illustrious
and renowned when he heard that the fire had fallen, and consumed all his flocks, and yet
gave thanks. Before, he was a lover of man; now, he was a lover of Wisdom. Before, he had
compassion on the poor; but now he gave thanks to the Lord! And he did not say to himself,
"Why is it that this hath happened? The flocks are consumed from which thousands of the
poor were supported; and if I was unworthy to enjoy such plenty, at least He should have
spared me for the sake of the partakers."

27. Nothing of this sort did Job utter, no nor think, because he knew that God was
dispensing all things for good. That you may learn, moreover, that he gave a heavier blow
to the devil after this, when, being stripped of all things, he gave thanks, than when,
being in possession of them, he gave alms; observe, that when he was in possession, the
devil could utter a certain suspicion, and however false, he yet could utter it: "Doth Job
serve thee for nought?" But when he had taken all, and stripped him of everything, and the
man yet retained the same good will towards God, from that time his shameless mouth was
stopped, and had nothing further to allege. For the just man was more illustrious than in
his former state. For to bear nobly and thankfully the privation of all things, is a far
greater thing than it was to give alms whilst living in affluence; and it has been
accordingly demonstrated in the case of this just man. Before, there was much benignity to
his fellow-servants; now, there was exceeding love shown towards the Lord!

28. And I do not lengthen out this discourse without purpose; forasmuch as there are many,
who, often whilst engaged in works of mercy, as supporting widows, have been spoiled of
all their substance. Some again, by the accident of some fire, have lost their all; some
have met with shipwreck; others, by false informations and injuries of that sort, though
they have done many alms-deeds, have fallen into the extremes of poverty, sickness, and
disease, and have obtained no help from any one. Lest we should say then, as many often
do, "No man knoweth anything; what has just been said may suffice to remove all perplexity
on this point. Suppose it is objected that "such an one, after having done many alms-
deeds, has lost all? And what if he had lost all? If he gives thanks for this loss, he
will draw down much greater favour from God! And he will not receive twofold, as Job did,
but a hundredfold in the life to come. But if here he does endure evil, the very
circumstance of his sustaining all with fortitude will bring him a greater treasure; for
God permits him to fall from plenty to poverty, for the purpose of calling him thus to the
more frequent exercises, and greater conflicts. Hath it happened as is often the case,
that the fire seizing upon thy house, hath burnt it up and devoured all thy substance?
Remember what happened to Job; give thanks to the Lord, who though he was able to forbid,
did not forbid it;

and thou wilt receive as great a reward as if thou hadst deposited all thy wealth in the
hands of the poor! But dost thou spend thy days in poverty and hunger, and in the midst of
a thousand dangers? Remember Lazarus who had to buffet with disease, and poverty, and
desolateness, and those other innumerable trials; and that after so high a degree of
virtue! Remember the Apostles, who lived in hunger, and thirst, and nakedness; the
prophets, the patriarchs, the just men, and you will find all these not among the rich or
luxurious, but among the poor, the afflicted, and the distressed! 29. Saying these things
to thyself, give thanks unto the Lord, that he hath made thee to be of this part, not
hating thee, but loving thee greatly; since He would not have permitted those men either
to suffer thus, if he had not exceedingly loved them, because He made them more
illustrious by these evils. There is nothing so good as thanksgiving; even as there is
nothing worse than blasphemy. We should not wonder that when we become intent upon
spiritual things, we suffer much that is grievous. For as thieves do not dig through and
assiduously keep watch there, where there is hay, and chaff, and straw, but where there is
gold and silver; so also the devil besets those especially who are engaged in spiritual
matters. Where virtue is, there are many snares! where alms-giving is, there is envy! But
we have one weapon which is the best, and sufficient to repel all such engines as these;
in everything to give thanks to God. Tell me, did not Abel, when offering the first fruits
to God, fall by the hand of his brother? But yet God permitted it, not hating one who had
honoured him, but loving him greatly; and beside that which came of that excellent
sacrifice, providing him another crown by martyrdom. Moses wished to protect a certain one
who was injured, and he was put into the extremest peril, and banished his country. This
too God permitted, that thou mightest learn the patience of the saints.

For if, foreknowing that we should suffer nothing of a grievous kind, we then put our
hands to the work of religion, we should not seem to be doing anything great, as having
such a pledge of safety. But as it is, those who do such things are the more to be
wondered at, even for this; because, though they foresee dangers, and punishments, and
deaths, and ten thousand evils, still they did not desist from those good works, nor
become less zealous from the expectation of terrors 30. As, therefore, the Three Children
said, "There is a God in heaven, who is able to deliver us; and if not, let it be known
unto thee, O king, that we will not serve thy gods, and that we will not worship the
golden image which thou hast set up. Do thou also, when about to perform any duty to God,
look forward to manifold dangers, manifold punishments, manifold deaths; and be not
surprised, nor be disturbed, if such things happen. For it is said, "My Son, if thou come
to serve the Lord, prepare thy soul for temptation. For surely no one choosing to right,
expects to carry off the crown without wounds! And thou, therefore, who hast undertaken to
wage a complete combat with the devil, think not to pursue a life without danger, and full
of luxury! God hath not pledged to thee His recompense and His promise here; but
everything that is splendid for thee in the future life! Be glad and rejoice then, if when
thou hast thyself done any good action, thou receive the contrary, or if thou See another
suffering this; inasmuch as this becomes to thee the source of a higher recompense! Do not
be downcast: nor give up thy zeal, nor become the more torpid; but rather press onward
with more eagerness; since even the Apostles, when they preached, although scourged,
stoned, and constant inmates of the prisons, did not only after deliverance from dangers,
but also in those very dangers, announce with greater forwardness the message of Truth.

Paul is to be seen in prison, yea, even in chains, instructing and initiating: and
moreover doing the very same in a court of justice, in shipwreck, in tempest, and in a
thousand dangers. Do thou too imitate these saints, and cease not from good works, so long
as thou art able; and although thou seest the devil thwarting thee ten thousand times,
never fall back! Thou perchance, bearing with thee thy wealth, hast met with shipwreck;
but Paul carrying the word, far more precious than all wealth, was going to Rome, and was
wrecked; and sustained innumerable hardships. And this he himself signified, when he said,
"Many times we desired to come unto you, but Satan hindered us. And God permitted it; thus
revealing the more abundantly His power, and showing that the multitude of things which
the devil did, or prevented from being done, neither lessened nor interrupted the
preaching of the Gospel. On this account Paul gave God thanks in all things; and knowing
that he was himself thereby rendered more approved, he exhibited his exceeding forwardness
on every occasion, letting none of these impediments prevent him!

31. As often then as we are frustrated in spiritual works, so often let us again take them
in hand; and let us not say, "for what reason did God permit these impediments?" for He
permitted them to this end, that He might show thy alacrity much more to others, and thy
great love; this being the special mark of one that loves, never to desist from those
things which are approved by him whom he loves. The man, indeed, who is flaccid and
listless, will fall back from the first shock; but he who is energetic and alert, although
he be hindered a thousand times, will devote himself so much the more to the things of
God; fulfilling all as far as he is able; and in everything giving thanks. This then let
us do! Thanksgiving is a great treasure; large wealth; a good that cannot be taken away; a
powerful weapon! Even as blasphemy increases our present mishap; and makes us lose much
more beside than we have lost already. Hast thou lost money? If thou hast been thankful,
thou hast gained thy soul; and obtained greater wealth; having acquired a greater measure
of the favour of God. But if thou blasphemest, thou hast, besides this, lost thine own
safety; and hast not regained possession of thy wealth; yea and thy soul, which thou
hadst, thou hast sacrificed!

32. But since our discourse has now turned to the subject of blasphemy, I desire to ask
one favor of you all, in return for this my address, and speaking with you; which is, that
you will correct on my behalf the blasphemers of this city. And should you hear any one in
the public thoroughfare, or in the midst of the forum, blaspheming God; go up to him and
rebuke him; and should it be necessary to inflict blows, spare not to do so. Smite him on
the face; strike his mouth; sanctify thy hand with the blow, and if any should accuse
thee, and drag thee to the place of justice, follow them thither; and when the judge on
the bench calls thee to account, say boldly that the man blasphemed the King of angels!
For if it be necessary to punish those who blaspheme an earthly king, much more so those
who insult God. It is a common crime, a public injury; and it is lawful for every one who
is willing, to bring forward an accusation. Let the Jews and Greeks learn, that the
Christians are the saviours of the city; that they are its guardians, its patrons, and its
teachers. Let the dissolute and the perverse also learn this; that they must fear the
servants of God too;

that if at any time they are inclined to utter such a thing, they may look round every way
at each other, and tremble even at their own shadows, anxious lest perchance a Christian,
having heard what they said, should spring upon them and sharply chastise them. Have you
not heard what John did? He saw a man that was a tyrant overthrowing the laws of marriage;
and with boldness, he proclaimed in the midst of the forum, "It is not lawful for thee to
have thy brother Philip's wife. But I urge thee on, not against a prince or a judge; nor
against the marriage ordinance outraged; nor in behalf of fellow-servants insulted. But I
require thee to castigate an equal, for insolence against the Lord. Truly, if I had said
unto thee, punish and correct those kings or judges who transgress the laws, would you not
say that I was mad? But John forsooth acted thus. So that even this is not too much for
us. Now then, at least, correct a fellow-servant; an equal; and although it should be
necessary to die, do not shrink from chastising a brother. This is thy martyrdom, since
John was also a martyr. And although he was not commanded to sacrifice, nor to worship an
idol, yet for the sacred laws that were despised, he laid down his head. Do thou too then
contend, even to the death, for the truth, and God will fight for thee! And make me not
this cold reply. "What matters it to me?

I have nothing in common with him. With the devil alone we have nothing in common, but
with all men we have many things in common; for they partake of the same nature with us;
they inhabit the same earth, and they are nourished with the same food; they have the same
Lord; they have received the same laws, and are invited to the same blessings with
ourselves. Let us not say then, that we have nothing in common with them; for this is a
satanic speech; a diabolical inhumanity. Therefore let us not give utterance to such
words, but exhibit such a tender care as becomes brethren! 33. This indeed I, for my part,
engage with the strictest certainty, and pledge myself to you all, that if all you who are
present will but choose to take in hand the safety of the inhabitants of this city, we
shall speedily have it amended throughout. And this, even although but the least part of
the city is here; the least as to multitude, but the chief part as it respects piety. Let
us take in hand the safety of our brethren! One man inflamed with zeal is sufficient to
reform a whole community! But when not merely one, or two, or three, but so great a
multitude are able to take on them the care of the neglected, it is in no other way but by
our own supineness, and not from our want of strength, that the majority perish and fall.
Is it not indeed absurd? When we happen to see a fight taking place in the forum, we go
into the midst of it, and reconcile the combatants! But why do I speak of a fight? If,
perchance, we see an ass fallen down, we all make haste to stretch out a hand to raise him
up. Yet we neglect our perishing brethren! The blasphemer is an ass; unable to bear the
burden of his anger, he has fallen. Come forward and raise him up, both by words and by
deeds; and both by meekness and by vehemence; let the medicine be various.

And if we thus administer our own part, and take pains for the safety of our neighbours,we
shall soon become objects of desire and affection to the very persons who have the benefit
of our correction; and what is more than all, we shall enjoy those good things which are
laid up in store. Which God grant that we may all obtain, by the grace and mercy of our
Lord Jesus Christ; through whom and with whom, to the Father with the Holy Ghost, be glory
and power and honor, both now and always, and forever and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 2

Spoken in Antioch in the Old Church, as it was called, while he was a presbyter, on the
subject of the calamity that had befallen the city in consequence of the tumult connected
with the overthrow of the Statues of the Emperor Theodosius, the Great and Pious. And on
the saying of the Apostle, "Charge them that are rich that they be not high-minded," 1
Timothy vi. 17. And against covetousness. 1. What shall I say, or what shall I speak of?
The present season is one for tears, and not for words; for lamentation, not for
discourse; for prayer, not for preaching. Such is the magnitude of the deeds daringly
done; so incurable is the wound, so deep the blow, even beyond the power of all treatment,
and craving assistance from above. Thus it was that Job, when he had lost all, sat himself
down upon a dunghill; and his friends heard of it, and came, and seeing him, while yet
afar off, they rent their garments, and sprinkled themselves with ashes, and made great
lamentation. The same thing now ought all the cities around to do, to come to our city and
to lament with all sympathy what has befallen us. He then sat down on his dunghill; she is
now seated in the midst of a great snare. For even as the devil then leaped violently the
flocks, and herds, and all the substance of the just man, so now hath he raged against
this whole city. But then, as well as now, God permitted it; then, indeed, that he might
make the just man more illustrious by the greatness of his trials; and now, that he may
make us more sober-minded by the extremity of this tribulation. Suffer me to mourn over
our present state. We have been silent seven days, even as the friends of Job were. Suffer
me to open my mouth to-day, and to bewail this common calamity.

2. Who, beloved, hath bewitched us? Who hath envied us? Whence hath all this change come
over us? Nothing was more dignified than our city! Now, never was anything more pitiable!
The populace so well ordered and quiet, yea, even like a tractable and well tamed steed,
always submissive to the hands of its rulers, hath now so suddenly started off with us, as
to have wrought such evils, as one can hardly dare to mention. I mourn now and lament, not
for the greatness of that wrath which is to be expected, but for the extravagance of the
frenzy which has been manifested! For although the Emperor should not be provoked, or in
anger, although he were neither to punish, nor take vengeance; how, I pray, are we to bear
the shame of all that has been done? I find the word of instruction broken off by
lamentation; scarcely am I able to open my mouth, to part my lips, to move my tongue, or
to utter a syllable! So, even like a curb, the weight of grief checks my tongue, and keeps
back what I would say.

3. Aforetime there was nothing happier than our city; nothing more melancholy than it is
now become. As bees buzzing around their hive, so before this the inhabitants every day
flitted about the forum, and all pronounced us happy in being so numerous. But behold now,
this hive hath become solitary! For even as smoke does those bees, so fear hath driven
away our swarms; and what the prophet says, bewailing Jerusalem, we may fitly say now,
"Our city is become `like a terebinth that hath lost its leaves, and as a garden that hath
no water.'" For in like manner as a garden when its irrigation fails, exhibits the trees
stripped of their leaves, and bare of their fruits, so has it now fared with our city. For
the help from above having forsaken her, she stands desolate stripped of almost all her
inhabitants. 4. Nothing is sweeter than one's own country; but now, it has come to pass
that nothing is more bitter! All flee from the place which brought them forth, as from a
snare. They desert it as they would a dungeon; they leap out of it, as from a fire. And
just as when a house is seized upon by the flames, not only those who dwell therein, but
all who are near, take their flight from it with the utmost haste, eager to save but their
bare bodies; even so now too, when the wrath of the Emperor is expected to come as a fire
from above, every one presses to go forth in time, and to save the bare body, before the
fire in its progress reaches them. And now our calamity has become an enigma; a flight
without enemies; an expulsion of inhabitants without a battle; a captivity without
capture! We have not seen the fire of barbarians, nor beheld the face of enemies: and yet
we experience the sufferings of captives. All men now hear of our calamities; for
receiving our exiles, they learn from them the stroke which has fallen upon our city.

5. Yet I am not ashamed, nor blush at this. Let all men learn the sufferings of the city,
that, sympathizing with their mother, they may lift up their united voice to God from the
whole earth; and with one consent entreat the King of heaven for their universal nurse and
parent. Lately our city was shaken; but now the very souls of the inhabitants totter! Then
the foundations of the houses shook, but now the very foundations of every heart quiver;
and we all see death daily before our eyes! We live in constant terror, and endure the
penalty of Cain; a more pitiable one than that of those who were the former inmates of the
prison; undergoing as we now do a new and strange kind of siege, far more terrible than
the ordinary kind. For they who suffer this from enemies, are only shut up within the
walls; but even the forum has become impassable to us, and every one is pent up within the
walls of his own house! And as it is not safe for those who are beseiged to go beyond the
walls, while the enemy without is encamped around; so neither, to many of those who
inhabit this city, is it safe to go out of doors, or to all-pear openly; on account of
those who are everywhere hunting for the innocent as well as the guilty; and seizing them
even in the midst of the forum, and dragging them to the court of justice, without
ceremony, and just as chance directs.

For this reason, free-men sit in doors shackled up with their domestics; anxiously and
minutely enquiring of those to whom they may safely put the question, "Who has been seized
to-day; who carried off; or punished? How was it? and in what manner? They live a life
more wretched than any kind of death; being compelled daily to mourn the calamities of
others; while they tremble for their own safety, and are in no better case than the dead;
inasmuch as they are already dead with fear. 6. But if any one who is devoid of this
fearand anguish, chooses to enter the forum, he is presently driven back to his own
dwelling, by the cheerless spectacle; finding hardly perchance one or two people, and
those hanging their heads and creeping about with downcast looks, where but a few days
before the multitude swept along more incessantly than the streams of rivers. Yet all
these have now been driven away from us! And, as when many trees in a thick wood of oak
are cut down in all directions, the spectacle becomes a melancholy one, even like that of
a head with many patches of baldness; even so the city itself, its inhabitants being
diminished and but few appearing here and there, is now become dreary, and sheds a heavy
mist of sorrow over those who witness it. And not the ground only, but the very nature of
the air, and even the circle of the sun's beams, seem now to me to look mournful, and to
shine more dimly; not that the elements change their nature, but that our eyes being
confused by the cloud of sadness, are unable to receive the light of the rays clearly, or
with the same relish. This is what the prophet of old bewailed, when he said, "Thesun
shall go down at noon, and the day shall be darkened.

And this he said, not as though the Day Star should be eclipsed, or the day should
disappear, but because those who are in sorrow, are not able to perceive the light even of
noon day on account of the darkness of their anguish; which indeed has been the case now.
And wherever any one looks abroad, whether upon the ground or upon the walls; whether upon
the columns of the city, or upon his neighbours, he seems to see night and deep gloom; so
full is all of melancholy! There is a silence big with horror, and loneliness everywhere;
and that dear hum of the multitude is stifled; and even as though all were gone beneath
the earth, so speechlessness hath now taken possession of the city; and all men seem like
stones, and being oppressed by the calamity like a gag on their tongues; they maintain the
profoundest silence, yea, such a silence as if enemies had come on them, and had consumed
them all at once by fire and sword!

7. Now is it a fit season to say, "Call for the mourning women, that they may come, and
for the cunning women, and let them take up a wailing. Let your eyes run down with water,
and your eyelids gush out with tears." Ye hills take up wailing, and ye mountains
lamentation! Let us call the whole creation into sympathy with our evils. So great a City,
and the head of those which lie under the eastern sky, is in danger ofbeing torn away from
the midst of the civilized world! She that had so many children, has now suddenly become
childless, and there is no one who shall come to her aid! For he who has been insulted has
not an equal in dignity upon earth; for he is a monarch; the summit and head of all here
below! On this account then let us take refuge in the King that is above. Him let us call
in to our aid. If we may not obtain the favour of heaven, there is no consolation left for
what has befallen us!

8. Here I could wish to end this discourse; for the minds of those who are in anguish are
indisposed to extend their discourses to a great length. And as when some dense cloud has
formed, and flying under the solar rays, returns back to him all his splendour again, so
indeed does the cloud of sadness, when it stands before our souls, refuse to admit an easy
passage for the word, but chokes it and restrains it forcibly within. And this is the case
not only with those who speak, but with those who hear; for as it does not suffer the word
to burst forth freely from the soul of the speaker, so neither does it suffer it to sink
into the mind of those who listen, with its natural power. Therefore also the Jews of old
time, while slaving at the mud and bricks, had not the heart to listen to Moses, while he
repeatedly told them great things respecting their future deliverance; despondency making
their minds inaccessible to the address, and shutting up their sense of hearing. I could
have wished then, as to myself, to have put an end here to my discourse; but thinking that
it is not only the nature of a cloud to intercept the forward passage of the sun's rays,
but that often just the opposite happens to the cloud; since the sun continually falling
upon it with much warmth, wears it away, and frequently breaks through the midst of it;
and shining forth all at once, meets cheerfully the gaze of the beholders. This also I
myself expect to do this day; and the word being continually associated with your minds,
and dwelling in them, I hope to burst the cloud of sadness, and to shine through your
understandings again, with the customary instruction!

9. But afford me your attention! Lend me your ears awhile! Shake off this despondency! Let
us return to our former custom; and as we have been used always to meet here with
gladness, so let us also do now, casting all upon God. And this will contribute towards
our actual deliverance from calamity. For should the Lord see that His words are listened
to carefully; and that our love of divine wisdom stands the trial of the difficulty of
these times, He will quickly take us up again, and will make out of the present tempest a
calm and happy change. For this too is a thing in which it behoves the Christian to differ
from the unbelievers, the bearing all things nobly; and through hope of the future,
soaring above the attack of human evils. The believer hath his stand on the Rock; for this
reason he cannot be overthrown by the dashing of the billows. For should the waves of
temptation rise, they cannot reach to his feet. He stands too lofty for any such assault.
Let us not then sink down, beloved! We do not care so much for our own safety, as God who
made us. There is not so much solicitude on our part, lest we suffer any dreadful
misfortune, as with Him who bestowed upon us a soul, and then gave us so many good things
beside. Let us mount on the wings of these hopes, and hear the things about to be spoken
with our accustomed readiness.

10. I made a prolonged discourse lately unto you beloved, and yet I saw all following it
up, and no one turning back in the middle of the course. I return thanks to you for that
readiness, and have received the reward of my labours. But there was another reward,
besides that attention, which I asked of you at that time; perchance you know and
recollect it. And what was the reward? That you should punish and chastise the blasphemers
that were in the city; that ye should restrain those who are violent and insolent against
God! I do not think that I then spoke these things of myself; but that God, foreseeing
what was coming, injected these words into my mind; for if we had punished those who dared
to do such things, that which has now happened would never have happened. How much better
would it have been, if necessity so required, to run into danger; yea, to suffer in
castigating and correcting such persons (which would have brought us a martyr's crown),
than now to fear, to tremble, and to expect death, from the insubordination of such
persons! Behold, the crime was that of a few, but the blame comes on all! Behold, through
these, we are all now placed in fear, and are ourselves suffering the punishment of what
these men dared to do!

But if we had taken them in time, and cast them out of the city, and chastised them, and
corrected the sick member, we should not have been subjected to our present terror. I know
that the manners of this city have been of a noble character from old times; but that
certain strangers, and men of mixed race,-accursed and pernicious characters,-hopeless of
their own safety, have perpetrated what has been perpetrated. For this very reason I was
always lifting up my voice, and unceasingly bearing my testimony, saying, Let us punish
the madness of those blasphemers,-let us control their spirit, and provide for their
salvation;-yea, though it be necessary to die in doing it, the deed would yet bring us
great gain: let us not overlook the insult done to our common Lord; overlooking such
things will bring forth some great evil to our city! 11. These things I foretold, and they
have now actually taken place;-and we are paying the penalty of that listlessness! You
overlooked the insult that was done unto God!-Behold, he hath permitted the Emperor to be
insulted, and peril to the utmost to hang over all, in order that we might pay by this
fear the penalty of that listlessness; was it then vainly, and to no purpose I foretold
these things, and assiduously urged your Charity? But nevertheless, nothing was done. Let
it, however, be done now; and being chastened by our present calamity, let us now restrain
the disorderly madness of these men. Let us shut up their mouths, even as we close up
pestiferous fountains; and let us turn them to a contrary course, and the evils which have
taken hold of the city shall undoubtedly be stayed. The Church is not a theatre, that we
should listen for amusement. With profit ought we to depart hence, and some fresh and
great gain should we acquire ere we leave this place. For it is but vainly and
irrationally we meettogether, if we have been but captivated for a time, and return home
empty, and void of all improvement from the things spoken.

12. What need have I of these plaudits, these cheers and tumultuous signs of approval? The
praise I seek, is that ye show forth all I have said in your works. Then am I an enviable
and happy man, not when ye approve, but when ye perform with all readiness, whatsoever ye
hear from me? Let every one then correct his neighbour, for "edify ye one another," it is
said, and if we do not this, the crimes of each one will bring some general and
intolerable damage to the city. Behold, while we are unconscious of any part in this
transaction, we are no less affrighted than those who were daringly engaged in it! We are
dreading lest the wrath of the Emperor should descend upon all; and it is not sufficient
for us to say in defence, "I was not present; I was not an accomplice, nor a participator
in these acts. "For this reason," he may reply, "thou shalt be punished, and pay the
extreme penalty, because thou wert not present; and didst not check, nor restrain the
rioters, and didst not run any risk for the honour of the Emperor! Hadst thou no part in
these audacious deeds? I commend this, and take it well. But thou didst not check these
things when being done. This is a cause of accusation! Such words. as these, we shall also
hear from God, if we silently suffer the continuance of the injuries and insults committed
against Him.

For he also who had buried his talent in the earth, was called to account, not for crimes
done by himself, for he had given back the whole of that which was entrusted to him, but
because he had not increased it; because he had not instructed others; because he had not
deposited it in the hands of the bankers; that is, he had not admonished, or counselled,
or rebuked, or amended those unruly sinners who were his neighbours. On this account he
was sent away without reprieve to those intolerable punishments! But I fully trust that
though ye did not before, ye will now at least perform this work of correction, and not
overlook insult committed against God. For the events which have taken place are
sufficient, even if no one had given any warning, to convince men ever so disposed to be
insensible, that they must exert themselves for their own safety.

13. But it is now time that we should proceed to lay out before you the customary table
from St. Paul, by handling the subject of this day's reading, and placing it in view for
you all. What then was the text read today? "Charge them that are rich in this world that
they be not high-minded. When he says, "the rich in this world," he makes it manifest,
that there are others who are rich, that is, in the world to come: such as was that
Lazarus, poor as to the present life, but rich as to the future; not in gold and silver,
and such like perishable and transitory store of wealth; but in those unutterable good
things "which eye hath not seen, nor ear heard, nor hath it entered into the heart of man.
For this is true wealth and opulence, when there is good unmixed, and not subject to any
change. Not such was the case of that rich man who despised him, but he became the poorest
of mankind. Afterwards at least when he sought to obtain but a drop of water, he did not
get possession even of that, to such extreme poverty was he come. For this reason he calls
them rich "in the present world," to teach thee that along with the present life, worldly
wealth is annihilated. It goes no further, neither does it change its place with its
migrating possessors, but it often leaves them before their end; which therefore he shows
by saying, "Neither trust in uncertain riches;

for nothing is so faithless as wealth; of which I have often said, and will not cease to
say, that it is a runaway, thankless servant, having no fidelity; and should you throw
over him ten thousand chains, he will make off dragging his chains after him. Frequently,
indeed, have those who possessed him shut him up with bars and doors, placing their slaves
round about for guards. But he has over-persuaded these very servants, and has fled away
together with his guards; dragging his keepers after him like a chain, so little security
was there in this custody. What then can be more faithless than this? what more wretched
than men devoted to it? When men endeavour with all eagerness to collect so frail and
fleeting a thing, they do not hear what the prophet saith: "Woe unto them who trust in
their power, and boast themselves in the multitude of their riches. Tell me why is this
woe pronounced?-"He heapeth up treasure," saith he, "and knoweth not for whom he will
gather it," -forasmuch as the labor is certain, but the enjoyment uncertain. Very often
you toil and endure trouble for enemies. The inheritance of your wealth after your
decease, coming as it does, in many instances, to those who have injured you, and plotted
against you in a thousand ways, has assigned you the sins for your part, but the enjoyment
to others!

14. But here, it is worthy of enquiry, for what reason he does not say, "Charge those who
are rich in the present world, not to be rich; charge them to become poor; charge them to
get rid of what they have; but, "charge them, not to be high-minded. For he knew that the
root and foundation of riches is pride; and that if any man understood how to be
unassuming, he would not make much ado about the matter. Tell me, indeed, for what reason
thou leadest about so many servants, parasites, and flatterers, and all the other forms of
pomp? Not for necessity, but only for pride; to the end that by these thou mayest seem
more dignified than other men! Besides, he knew that wealth is not forbidden if it be used
for that which is necessary. For as I observed, wine is not a bad thing, but drunkenness
is so. A covetous man is one thing, and a rich man is another thing. The covetous man is
not rich; he is in want of many things, and while he needs many things, he can never be
rich. The covetous man is a keeper, not a master, of wealth; a slave, not a lord. For he
would sooner give any one a portion of his flesh, than his buried gold. And as though he
were ordered and compelled of some one to touch nothing of these hidden treasures, so with
all earnestness he watches and keeps them, abstaining from his own, as if it were
another's.

And certainly, they are not his own. For what he can neither determine to bestow upon
others, nor to distribute to the necessitous, although he may sustain infinite
punishments, how can he possibly account his own? How does he hold possession of those
things, of which he has neither the free use, nor enjoyment? But besides this,-Paul is not
accustomed to enjoin everything on every man, but accommodates himself to the weakness of
his hearers, even, indeed, as Christ also did. For when that rich man came to him, and
asked him concerning Life, he did not say at one, "Go, sell that thou hast," but omitting
this, he spoke to him of other commandments. Nor afterwards, when he challenged Him and
said, "What lack I yet? did He simply say, "Sell what thou hast; but, "If thou wilt be
perfect, go and sell that thou hast. "I lay it down for your determination. I give you
full power to choose. I do not lay upon you any necessity. For this reason also, Paul
spoke nothing to the rich concerning poverty, but concerning humility; as well because of
the weakness of his hearers, as because he perfectly knew, that could he bring them to
exercise moderation, and to be free from pride, he should also quickly free them from
eagerness about being rich.

15. And further, after giving this admonition, "not to be high-minded," he also taught the
manner in which they would be able to avoid being so. And how was it? That they should
consider the nature of wealth, how uncertain and faithless it is! therefore he goes on to
say, "Neither trust in uncertain riches." The rich man is not one who is in possession of
much, but one who gives much. Abraham was rich, but he was not covetous; for he turned not
his thoughts to the house of this man, nor prayed into the wealth of that man; but going
forth he looked around wherever there chanced to be a stranger, or a poor man, in order
that he might succour poverty, and hospitably entertain the traveller. He covered not his
roof with gold, but fixing his tent near the oak, he was contented with the shadow of its
leaves. Yet so illustrious was his lodging, that angels were not ashamed to tarry with
him; for they sought not splendour of abode, but virtue of soul. This man then let us
imitate, beloved, and bestow what we have upon the needy. That lodging was rudely
prepared, but it was more illustrious than the halls of kings. No king has ever
entertained angels; but he, dwelling under that oak, and having but pitched a tent, was
thought worthy of that honour: not receiving the honour on account of the meanness of his
dwelling, but enjoying that benefit on account of the magnificence of his soul, and the
wealth therein deposited.

16. Let us too, then, adorn not our houses, but our souls in preference to the house. For
is it not disgraceful to clothe our walls with marble, vainly and to no end, and to
neglect Christ going about naked? What does thy house profit thee, O man! For wilt thou
take it with thee when thou departest? This thou canst not take with thee, when thou
departest. But thy soul, when thou departest, thou shall assuredly take with thee! Behold
now this great danger has overtaken us! Let your houses stand by you! Let them deliver you
from the threatened peril! but they cannot! And ye yourselves are witnesses, who are
leaving them solitary, and hurrying forth to the wilderness; fearing them as ye would do
snares and nets! Let riches now lend assistance! But it is no time for them to do so! If
then the power of riches is found wanting before the wrath of man, much rather will this
be the case, before the divine and inexorable tribunal! If it is but a man that is
provoked and offended, and even now gold is of no avail, much more will the power of money
be utterly impotent then, when God is angry, who has no need of wealth! We build houses
that we may have a habitation; not that we may make an ambitious display. What is beyond
our wants, is superfluous and useless. Put on a sandal which is larger than your foot! you
will not endure it;

for it is a hindrance to the step. Thus also a house larger than necessity requires, is an
impediment to your progress towards heaven. Do you wish to build large and splendid
houses? I forbid it not; but let it be not upon the earth! Build thyself tabernacles in
heaven, and such that thou mayest be able to receive others; -tabernacles which never fall
to pieces. Why art thou mad about fleeting things; and things that must be left here?
Nothing is more slippery than wealth. To-day it is for thee; tomorrow it is against thee.
It arms the eyes of the envious everywhere. It is a hostile comrade, a domestic enemy; and
ye are witnesses of this, who possess it, and are in every way burying and concealing it
from view; as even now too our very wealth makes the danger more insupportable to us! Thou
seest indeed the poor ready for action, disengaged, and prepared for all things; but the
wealthy in great perplexity, and wandering about, seeking where they may bury their gold,
or seeking with whom they may deposit it! Why, O man, dost thou seek thy fellow slaves?
Christ stands ready to receive, and to keep thy deposits for thee; and not to keep only,
but also to augment them, and to pay them back with much interest. Out of His hand no man
can forcibly take them away. And He not only keeps the deposit, but for this very thing He
also frees thee from thy perils.

For among men, they who receive treasures in trust think that they have done us a favour,
in keeping that of which they took charge; but with Christ it is the contrary; for He does
not say that He has conferred, but that He has received a favour, when He receives thy
deposited treasures; and for the guardianship which He exercises over thy wealth, He does
not demand a recompense of thee, but gives thee a recompense! 17. What defence then can we
claim, or what excuse, when we pass by Him who is able to keep, and who is thankful for
the trust giving in return great and unspeakable rewards, and in place of this
guardianship commit our treasures to men who have not the power to keep them, and who
think they grant us a favour, and pay us back at last only that which was given them. Thou
art a stranger and a pilgrim with respect to the things here! Thou hast a country which is
thine own in the heavens! There transfer all;-that before the actual enjoyment, thou
mayest enjoy the recompense here. He who is nourished with good hopes, and is confident
respecting things to come, hath here already tasted of the kingdom! For nothing ordinarily
so repairs the soul, and makes a man better, as a good hope of things to come; so that if
thou transfer thy wealth there, thou mayest then provide for thy soul with suitable
leisure. For they who spend all their endeavours upon the decoration of their dwelling,
rich as they are in outward things, are careless of that which is within, letting their
soul abide desolate and squalid, and full of cobwebs. But if they would be indifferent to
exterior things, and earnestly expend all their attention upon the mind, adorning this at
all points; then the soul of such men would be a resting place for Christ. And having
Christ for its inhabitant, what could ever be more blessed? Wouldest thou be rich?

Have God for thy friend, and thou shalt be richer than all men!-Wouldest thou be rich? Be
not high-minded!-This rule is suitable not only to things future, but to things present.
For there is no such object of envy, as a man of wealth; but when pride is super-added, a
two-fold precipice is formed; the war becomes fiercer on all sides. But if you know how to
exercise moderation, you under-mine the tyranny of envy by your humility; and you possess
whatever you do possess with safety. For such is the nature of virtue, that it not only
profits us, as it respects futurity, but it also here bestows a present reward. 18. Let us
not then be high-minded in reference to riches, or indeed to any other thing; for if even
in spiritual things the man who is high-minded is fallen, and undone, much more so as to
carnal things. Let us be mindful of our nature. Let us recollect our sins. Let us
understand what we are; and this will provide a sufficient groundwork for complete
humility. Tell me not, "I have laid up the revenues of this or that number of years;
myriads of talents of gold; gains that are increasing every day. Say as much as you will,
you say all in vain, and to no purpose. Very often in one hour, yea, in one short moment,
just as the light dust, when the wind rushes down upon it from above, are all these things
swept out of the house by a blast. Our life is full of such examples, and the Scriptures
abound with lessons of this sort. He who is rich to-day, is poor tomorrow. Wherefore, I
have often smiled, when reading wills that said, let such a man have the ownership of
these fields, or of this house, and another the use thereof. For we all have the use, but
no man has the ownership. For although riches may remain with us all our lifetime,
undergoing no change, we must transfer them in the end, whether we will or no, into the
hands of others; having enjoyed only the use of them, and departing to another life naked
and destitute of this ownership!

Whence it is plain, that they only have the ownership of property, who have despised its
use, and derided its enjoyment. For the man that has cast his substance away from him, and
bestowed it on the poor, he uses it as he ought; and takes with him the ownership of these
things when he departs, not being stripped of the possession even in death, but at that
time receiving all back again; yea, and much more than these things, at that day of
judgment, when he most needs their protection, and when we shall all have to render up an
account of the deeds we have done. So that if any one wishes to have the possession of his
riches, and the use and the ownership entire, let him disencumber himself from them all;
since, truly, he who doth not this must at all events be separated from them at death; and
frequently before his death will lose them, in the midst of dangers and innumerable ills.

19. And this is not the only disaster, that the change comes suddenly; but that the rich
man comes unpractised to the endurance of poverty. But not so the poor man; for he
confides not in gold and silver, which are lifeless matter, but in "God, who giveth us all
things richly to enjoy." So that the rich man stands in more uncertainty than the poor
man, experiencing, as he does, frequent and diversified changes. What is the sense of
this? "Who giveth to us all things richly to enjoy." God giveth all those things with
liberality, which are more necessary than riches; such, for example, as the air, the
water, the fire, the sun; all things of this kind. The rich man is not able to say that he
enjoys more of the sunbeams than the poor man; he is not able to say that he breathes more
plenteous air: but all these are offered alike to all. And wherefore, one may say, is it
the greater and more necessary blessings, and those which maintain our life, that God hath
made common; but the smaller and less valuable (I speak of money) are not thus common. Why
is this? In order that our life might be disciplined, and that we might have training
ground for virtue. For if these necessaries were not common, perhaps they who are rich,
practising their usual covetousness, would strangle those who were poor. For if they do
this for the sake of money, much rather would they do so for the things referred to.
Again, if money was also an universal possession, and were offered in the same manner to
all, the occasion for almsgiving, and the opportunity for benevolence, would be taken
away.

20. That we may live then securely, the sources of our existence have been made common. On
the other hand, to the end that we may have an opportunity of gaining crowns and good
report, property has not been made common; in order that hating covetousness, and
following after righteousness, and freely bestowing our goods upon the poor, we may by
this method obtain a certain kind of relief for our sins. God hath made thee rich, why
makest thou thyself poor? He hath made thee rich that thou mayest assist the needy; that
thou mayest have release of thine own sins, by liberality to others. He hath given thee
money, not that thou mayest shut it up for thy destruction, but that thou mayest pour it
forth for thy salvation. For this reason also He hath made the possession of riches
uncertain and unstable, that by this means he might slack the intensity of thy madness
concerning it. For if its possessors, even now whilst they can have no confidence in
regard to it, but behold a multitude of snares produced from this quarter, are so inflamed
with the desire of these things; if the elements of security and stability were added to
wealth, whom would they have spared? From whom would they have refrained? From what
widows? From what orphans? From what poor?

21. Wherefore let us not consider riches to be a great good; for the great good is, not to
possess money, but to possess the fear of God and all manner of piety. Behold, now if
there were any righteous man here, having great boldness toward God, notwithstanding he
might be the poorest of mortals, he would be sufficient to liberate us from present evils!
For he only needed to spread forth his hands towards heaven, and to call upon God, and
this cloud would pass away! But now gold is treasured up in abundance; and yet it is more
useless than mere clay for the purpose of deliverance from the impending calamities! Nor
is it only in a peril of this kind; but should disease or death, or any such evil befall
us, the impotency of wealth is fully proved, since it is at a loss, and has no consolation
of its own to offer us amidst these events.

22. There is one thing in which wealth seems to have an advantage over poverty, viz. that
it lives in a state of daily luxury, and is supplied with an abundance of pleasure in its
banquets. This however may also be seen exemplified at the table of the poor; and these
enjoy there a pleasure superior to that of the rich. And marvel not at this, nor think
what I say a paradox; for I will make the matter clear to you from the evidence of facts.
Ye know of course, and ye all confess that in feasts it is not the nature of the viands,
but the disposition of those who feast upon them, which usually causes the pleasure; for
instance, when any one comes to the table hungry, the food will taste sweeter than any
delicacy, or condiment, or a thousand exquisite preparations for the palate, although it
may be the most common article of diet. But he who without tarrying for necessity, or
first waiting till he is hungry, (as the custom is with the wealthy), when he comes to the
table, notwithstanding he finds the most refined dainties spread before him, has no
sensation of pleasure, his appetite not being previously excited. And that you may learn
that this is the actual state of the case, besides that you are all witnesses to it, let
us hear the Scripture telling us the same truth; "The full soul," it is said, "loaths the
honey comb, but to the hungry soul every bitter thing is sweet.

Yet what can be sweeter than honey, and the honey comb? Still he saith it is not sweet to
the man that is not hungry. And what can be more disagreeable than bitter things? And yet
to those who are poverty stricken they are sweet. But that the poor come to the meal with
need and hunger, and that the rich do not wait for this is manifest, I suppose, to every
one. Hence they do not reap the fruit of a genuine and unmixed pleasure. Nor is it only in
the article of food, but any one may perceive that the same thing occurs with respect to
drinks; and as in the one case hunger is the cause of pleasure, far more than the quality
of the viands, so also in the other, thirst usually makes the draught sweetest, although
what is drunk is only water. And this is that which the prophet intimated, when he said,
"He satisfied them with honey out of the rock. But we do not read in any part of Scripture
that Moses brought honey out of the rock, but throughout the history we read of rivers,
and waters, and cool streams. What then is it that was meant? For the Scripture by no
means speaks falsely.

Inas-much, then, as they were thirsty and wearied with drought, and found these streams of
water so cooling, in order to show the pleasure of such a draught, he calls the water
honey, not as though its nature were changed into honey, but because the condition of the
drinkers made these streams sweeter than honey. You see how the condition of the thirsty
is wont to make the draught sweet? Yea oftentimes have many of the poor, when wearied, and
distressed, and parched with thirst, partaken of such streams even with such pleasure as I
have said. But the rich, whilst drinking wine that is sweet, and has the fragrance of
flowers, and every perfection that wine can have, experience no such enjoyment. 23. The
same thing happens as every one may perceive with regard to sleep. For not a soft couch,
nor a bedstead overlaid with silver, nor the quietness that exists throughout the house,
nor anything else of this kind, are so generally wont to make sleep sweet and pleasant, as
labour and fatigue, and the need of sleep, and drowsiness when one lies down. And to this
particular the experience of facts, nay, before actual experience, the assertion of the
Scriptures bears witness. For Solomon, who had passed his life in luxury, when he wished
to make this matter evident, said, "The sleep of a labouring man is sweet, whether he eat
little or much? Why does he add, "whether he eat little or much? Both these things usually
bring sleeplessness, viz. indigence, and excess of food; the one drying up the body,
stiffening the eyelids and not suffering them to be closed; the other straitening and
oppressing the breath, and inducing many pains. But at the same time so powerful a
persuasive is labour, that though both these things should befall him, the servant is able
to sleep. For since throughout the whole day, they are running about everywhere,
ministering to their masters, being knocked about and hard pressed, and having but little
time to take breath, they receive a sufficient recompense for their toils and labours in
the pleasure of sleeping.

And thus it hath happened through the goodness of God toward man, that these pleasures are
not to be purchased with gold and silver, but with labour, with hard toil, with necessity,
and every kind of discipline. Not so the rich. On the contrary, whilst lying on their
beds, they are frequently without sleep through the whole night; and though they devise
many schemes, they do not obtain such pleasure. But the poor man when released from his
daily labours, having his limbs completely tired, falls almost before he can lie down into
a slumber that is sound, and sweet, and genuine, enjoying this reward, which is not a
small one, of his fair day's toils. Since therefore the poor man sleeps, and drinks, and
eats with more pleasure than the rich man, what further value is left to riches, now
deprived of the one advantage they seemed to have over poverty? For this reason also, from
the beginning, God tied the man to labour, not for the purpose of punishing or chastising,
but for amendment and education. When Adam lived an unlabourious life, he fell from
Paradise, but when the Apostle laboured abundantly, and toiled hard, and said, "In labour
and travail, working night and day," then he was taken up into Paradise, and ascended to
the third heaven!

24. Let us not then despise labour; let us not despise work; for before the kingdom of
Heaven, we receive the greatest recompense from thence, deriving pleasure from that
circumstance; and not pleasure only, but what is greater than pleasure, the purest health.
For in addition to their want of relish, many diseases also attack the rich; but the poor
are freed from the hands of physicians; and if at times they do fall into a sickness, they
recover themselves quickly, being far removed from all effeminacy, and having robust
constitutions. Poverty, to those who bear it wisely, is a great possession, a treasure
that cannot be taken away; the stoutest of staves; a way of gain that cannot be thwarted;
a lodging that is safe from snares. The poor man, it may be objected, is oppressed. But
then the rich man is still more subject to adverse designs. The poor man is looked down
upon and insulted. But the rich man is the subject of envy. The poor man is not so easily
assailed as the rich man, offering, as the latter does on every side, countless handles to
the devil, and to his secret foes; and being the servant of all, on account of the great
extent of his business. Standing in need of many things, he is compelled to flatter many
persons, and to minister to them with much servility. But the poor man, if he knows how to
be spiritually wise, is not assailable even by the devil himself. Job therefore, strong as
he was before this, when he lost all, became still more powerful, and bore away an
illustrious victory from the devil!

25. But besides this, the poor man cannot possibly be injured, if he knows how to be
spiritually wise. Now what I said of pleasure, that it consisted not in a costly provision
of meats, but in the disposition of those who eat, this also I say respecting an insult;
that the insult is either created or destroyed, not by the intention of those who insult,
but by the disposition of those who bear it. For example. Some one hath insulted thee with
much language, fit or unfit to repeat. If thou shalt laugh at the insults, if thou take
not the words to heart, if thou showest thyself superior to the blow, thou art not
insulted. And just as if we possessed an adamantine body, we should not be hurt, were we
even attacked on all sides by a thousand darts, for darts beget wounds not from the hand
of him who hurls them, but from the bodies of those who receive them, so too in this case,
insults are constituted real and dishonourable ones, not from the folly of those who offer
them, but from the weakness of the insulted. For if we know how to be truly wise, we are
incapable of being insulted, or of suffering any serious evils. Some one it may be hath
offered thee an insult, but thou hast not felt it? thou hast not been pained. Then thou
art not insulted, but hast given rather than received a blow! For when the insulting
person perceives that his blow did not reach the soul of those who were reviled, he is
himself the more severely fretted; and whilst those who are reproached remain silent, the
insulting blow is turned backwards, and recoils of its own accord upon him who aimed it.

26. In all things then, beloved, let us be spiritually wise, and poverty will be able to
do us no harm, but will benefit us exceedingly, and render us more illustrious and wealthy
than the richest. For tell me who was poorer than Elias? Yet for this reason he surpassed
all the wealthy, in that he was so poor, and this very poverty of his was his own choice
from an opulence of mind. For since he accounted the wealth of all riches to be beneath
his magnanimity, and not worthy of his spiritual wisdom, therefore he welcomed this kind
of poverty; so that if he had considered present things as of much worth, he would not
have possessed only a mantle. But so did he contemn the vanity of the life that now is,
and regard all gold as clay east into the street, that he possessed himself of nothing
more than that covering. Therefore the king had need of the poor man, and he who had so
much gold hung upon the words of him who had nothing more than a sheepskin. Thus was the
sheepskin more splendid than the purple, and the cave of the just man than the halls of
kings. Therefore also when he went up to heaven, he left nothing to his disciple save the
sheepskin. "By the help of this," said he, "I have wrestled with the devil, and taking
this, be thou armed against him! For indigence is a powerful weapon, an unassailable
retreat, an unshaken fortress!

Elisha received the sheepskin as the greatest inheritance; for it was truly such; a more
precious one than all gold. And thenceforth that Elias was a twofold person; an Elias
above and an Elias below! I know ye account that just person blessed, and ye would each
desire to be that person. What then if I show you that all among us, who are initiated,
have received something far greater than he did? For Elias left a sheepskin to his
disciple, but the Son of God ascending left to us His own flesh! Elias indeed, cast off
his mantle, before he went up; but Christ left it behind for our sakes; and yet retained
it when He ascended. Let us not then be cast down. Let us not lament, nor fear the
difficulty of the times, for He who did not refuse to pour out His blood for all, and has
suffered us to partake of His flesh and of His blood again, what will He refuse to do for
our safety? Confident then in these hopes, let us beseech Him continually; let us be
earnest in prayers and supplications; and let us with all strictness give our attention to
every other virtue; that so we may escape the danger that now threatens, and obtain the
good things to come; which God grant we may all be worthy of, through the grace and
lovingkindness of our Lord Jesus Christ, by Whom, and with Whom be glory to the Father
together with the Holy Ghost, forever and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 3

On the departure of Flavian, Bishop of Antioch, who was gone on an embassy to the Emperor
Theodosius, on behalf of the city. Of the dignity of the Priesthood. What is true fasting.
Slander worse than devouring the human body. And finally of those who had been put to
death on account of the sedition; and against those who complained that many innocent
persons were apprehended. 1. When I look on that throne, deserted and bereft of our
teacher, I rejoice and weep at the same time. I weep, because I see not our father with
us! but I rejoice that he hath set out on a journey for our preservation; that he is gone
to snatch so great a multitude from the wrath of the Emperor! Here is both an ornament to
you, and a crown to him! An ornament to you, that such a father hath been allotted to you;
a crown to him, because he is so affectionate towards his children, and hath confirmed by
actual deeds what Christ said. For having learnt that "the good shepherd layeth down his
life for the sheep," he took his departure; venturing his own life for us all,
notwithstanding there were many things to hinder his absence, and enforce his stay. And
first, his time of life, extended as it is to the utmost limits of old age; next, his
bodily infirmity, and the season of the year, as well as the necessity for his presence at
the holy festival; and besides these reasons, his only sister even now at her last breath!
He has disregarded, however, the ties of kindred, of old age, of infirmity, and the
severity of the season, and the toils of the journey; and preferring you and your safety
above all things, he has broken through all these restraints. And, even as a youth, the
aged man is now hastening along, borne upon the wings of zeal!

For if Christ (saith he) gave Himself for us, what excuse or pardon should we deserve,
having undertaken the charge of so numerous a people, if we were not ready to do and to
suffer anything for the security of those committed into our hands. For if (continues he)
the patriarch Jacob, when in charge of flocks, and feeding brute sheep, and having to give
account to man, passed sleepless nights, and bore heat and cold, and all the inclemency of
the elements, to the end that not one of those animals might perish, much less doth it
become us, who preside over those, who are not irrational, but spiritual sheep; who are
about to give an account of this charge, not to man, but to God, to be slack in any
respect, or shrink from anything which might benefit the flock. Besides, in proportion as
the latter flock is superior to the former; men to brutes, and God to men; so it behoves
us to manifest a greater and more intense anxiety and diligence. He knows well that his
concern is now, not for one city only, but for the whole of the East. For our city is the
head and mother of all that lie towards the East. For this reason he would encounter every
danger, and nothing would avail to detain him here.

2. On this account I trust that there may be a good hope; for God will not disdain to look
upon such earnestness and zeal, nor will He suffer his servant to return without success.
I know that when he has barely seen our pious Emperor, and been seen by him, he will be
able at once by his very countenance to allay his wrath. For not only the words of the
saints, but their very countenances are full of grace. And he is a person too endowed with
abundant wisdom; and being well skilled in the divine laws, he will say to him as Moses
said to God, "Yet now, if thou wilt forgive their sin;-and if not, slay me together with
them." For such are the bowels of the saints, that they think death with their children
sweeter than life without them. He will also make the special season his advocate and
shelter himself behind the sacred festival of the Passover; and will remind the Emperor of
the season when Christ remitted the sins of the whole world. He will exhort him to imitate
his Lord. He will also remind him of that parable of the ten thousand talents, and the
hundred pence. I know the boldness of our father, that he will not hesitate to alarm him
from the parable, and to say, "Take heed lest thou also hear it said in that day, `O thou
wicked servant, I forgave thee all that debt, because thou desirest me; you ought also to
forgive thy fellow-servants!' Thou dost to thyself a greater benefit than them, since by
pardoning these few offences thou gainest an amnesty for greater." To this address he will
add that prayer, which those who initiated him into the sacred mystery taught him to offer
up, and say, "Forgive us our debts, as we forgive our debtors."

3. He will moreover inform him, that the offence was not common to the whole city, but the
deed of certain strangers and adventurers, men that act upon no deliberate plan, but with
every sort of audacity and lawlessness; and that it would not be just for the disorderly
conduct of a few to extirpate so great a city, and to punish those who had done no wrong;
and that even though all had been transgressors, they had paid a sufficient punishment,
being consumed by fear so many days, and expecting every day to be put to death, and being
exiles and fugitives; thus living more wretchedly than condemned criminals, carrying their
life in their hands, and having no confidence of escape! "Let this punishment (he will
say) suffice. Carry not thy resentment further! Make the Judge above merciful to thyself,
by humanity towards thy fellow-servants! Think of the greatness of the city, and that the
question now is not concerning one, or two, or three, or ten souls, but of a vast
multitude too numerous to be reckoned up! It is a question which affects the capital of
the whole world. This is the city in which Christians were first called by that name.
Honor Christ. Reverence the city which first proclaimed that name, so lovely and sweet to
all! This city hath been the tabernacle of Apostles; the dwelling place of the just! And
now this is the first and only instance of insurrection against its rulers; and all past
time will bear favourable witness to the manners of the city. For had the people been
continually given to sedition, it might have been necessary to make an example of such
iniquity; but if this hath happened only once in all time, it is plain that the offence
has not arisen from the habit of the city, but that it was the transgression of those who
had in an evil hour by mere random chance arrived there.

4. These things and more than these the priest will say with still greater boldness; and
the Emperor will listen to them; and one is humane, and the other is faithful; so that on
both sides we entertain favourable hopes. But much more do we rely upon the mercy of God,
than upon the fidelity of our Teacher and the humanity of the Emperor. For whilst the
Emperor is supplicated, and the priest is supplicating, He Himself will interpose,
softening the heart of the Emperor, and exciting the tongue of the priest; facilitating
his utterance;-preparing the mind of the other to receive what is said and with much
indulgence, to accede to the petitions. For our city is dearer to Christ than all others
both because of the virtue of our ancestors, and of your own. And as Peter was the first
among the apostles to preach Christ, so as I said before, this city was the first of
cities that adorned itself by assuming the Christian appellation, as a sort of admirable
diadem. But if where only ten just men were found, God promised to save all who dwelt
therein, why should we not expect a favourable issue, and become assured of all our lives,
when there are not only ten, twenty, or twice so many only, but far more; who are serving
God with all strictness.

5. I have heard many saying, "The threats of a king are like the wrath of a lion;" being
full of dejection and lamentation. What then should we say to such? That He who said, "The
wolves and the lambs shall feed together; and the leopard shall lie down with the kid, and
the lion shall eat straw like the ox," will be able to convert the lion into a mild lamb.
Let us therefore supplicate Him; let us send an embassy to Him; and He will doubtless
allay the Emperor's wrath, and deliver us from the impending distress. Our Father hath
gone thither on this embassy. Let us go on embassy from hence to the Majesty of heaven!
Let us assist him by prayers! The community of the Church can do much, if with a sorrowful
soul, and with a contrite spirit, we offer up our prayers! It is unnecessary to cross the
ocean, or to undertake a long journey. Let every man and woman among us, whether meeting
together at church, or remaining at home, call upon God with much earnestness, and He will
doubtless accede to these petitions.

Whence does this appear evident? Because He is exceedingly desirous, that we should always
take refuge in Him, and in everything make our requests unto Him; and do nothing and speak
nothing without Him. For men, when we trouble them repeatedly concerning our affairs,
become slothful and evasive, and conduct themselves unpleasantly towards us; but with God
it is quite the reverse. Not when we apply to him continually respecting our affairs, but
when we fail to do so, then is he especially displeased. Hear at least what He reproves
the Jews for, when He says, "Ye have taken counsel, but not of Me, and made treaties, but
not by My Spirit." For this is the custom of those who love; they desire that all the
concerns of their beloved should be accomplished by means of themselves; and that they
should neither do anything, nor say anything, without them. On this account did God not
only on that occasion, but again elsewhere, uttering a reproof, speak the same language.
"They have reigned, but not by Me; they have ruled, and they made it not known to Me." Let
us not then be slow to take refuge in Him continually; and whatever be the evil, it will
in any case find its appropriate solution.

6. Doth a man affright you? Hasten to the Lord above, and thou wilt suffer no evil. Thus
the ancients had release from their calamities; and not men only, but also women. There
was a certain Hebrew woman, Esther was her name. This Esther rescued the whole people of
the Jews, when they were about to be delivered over to destruction, by this very method.
For when the Persian king gave orders that all the Jews should be utterly destroyed, and
there was no one who was able to stand in the way of his wrath,- this woman having
divested herself of the splendid robe, and clothed herself with sackcloth and being
besprinkled with ashes, supplicated the merciful God to go in with her to the king; and
offering up her prayer to Him, these were the words she uttered, "O Lord, make my words
acceptable, and put eloquent speech in my mouth. Let this be the prayer which we offer to
God for our Teacher. For if a woman, supplicating on behalf of the Jews, prevailed to
allay the wrath of a barbarian, much rather will our Teacher, entreating on behalf of so
great a city, and in conjunction with so great a Church, be able to persuade this most
mild and merciful Emperor. For if he hath received authority to loose sins committed
against God, much more will he be able to take away and blot out those which have been
committed against a man.

He is also himself a ruler and a ruler of more dignity than the other. For the sacred laws
take and place under his hands even the royal head. And when there is need of any good
thing from above, the Emperor is accustomed to fly to the priest: but not the priest to
the Emperor. He too hath his breast-plate, that of righteousness. He too hath his girdle,
that of truth, and sandals of much greater dignity, those of the Gospel of peace. He too
hath a sword, not of iron, but of the Spirit; he too hath a crown resting on his head.
This panoply is the more splendid. The weapons are grander, the license of speech greater,
and mightier the strength. So that from the weight of his authority, and from his own
greatness of soul; and more than all the rest, from the hope which he has in God, he will
address the Emperor with much freedom and much discretion.

7. Let us not then despair of our safety, but let us pray; let us make invocation; let us
supplicate; let us go on embassy to the King that is above with many tears! We have this
fast too as an ally, and as an assistant in this good intercession. Therefore, as when the
winter is over and the summer is appearing, the sailor draws his vessel to the deep; and
the soldier burnishes his arms, and makes ready his steed for the battle; and the
husbandman sharpens his sickle; and the traveller boldly undertakes a long journey, and
the wrestler strips and bares himself for the contest. So too, when the fast makes its
appearance, like a kind of spiritual summer, let us as soldiers burnish our weapons; and
as husbandmen let us sharpen our sickle; and as sailors let us order our thoughts against
the waves of extravagant desires; and as travellers let us set out on the journey towards
heaven; and as wrestlers let us strip for the contest. For the believer is at once a
husbandman, and a sailor, and a soldier, a wrestler, and a traveller. Hence St. Paul
saith, "We wrestle not against flesh and blood, but against principalities, against
powers. Put on therefore the whole armour of God. Hast thou observed the wrestler? Hast
thou observed the soldier? If thou art a wrestler, it is necessary for thee to engage in
the conflict naked. If a soldier, it behoves thee to stand in the battle line armed at all
points.

How then are both these things possible, to be naked, and yet not naked; to be clothed,
and yet not clothed! How16 I will tell thee. Divest thyself of worldly business, and thou
hast become a wrestler. Put on the spiritual armour, and thou hast become a soldier. Strip
thyself of worldly cares, for the season is one of wrestling. Clothe thyself with the
spiritual armour, for we have a heavy warfare to wage with demons. Therefore also it is
needful we should be naked, so as to offer nothing that the devil may take hold of, while
he is wrestling with us; and to be fully armed at all points, so as on no side to receive
a deadly blow. Cultivate thy soul. Cut away the thorns. Sow the word of godliness.
Propagate and nurse with much care the fair plants of divine wisdom, and thou hast become
a husbandman. And Paul will say to thee, "The husbandman that laboureth must be first
partaker of the fruits. He too himself practised this art. Therefore writing to the
Corinthians, he said, "I have planted, Apollos watered, but God gave the increase. Sharpen
thy sickle, which thou hast blunted through gluttony-sharpen it by fasting. Lay hold of
the pathway which leads towards heaven; rugged and narrow as it is, lay hold of it, and
journey on. And how mayest thou be able to do these things? By subduing thy body, and
bringing it into subjection. For when the way grows narrow, the corpulence that comes of
gluttony is a great hindrance.

Keep down the waves of inordinate desires. Repel the tempest of evil thoughts. Preserve
the bark; display much skill, and thou hast become a pilot. But we shall have the fast for
a groundwork and instructor in all these things. 8. I speak not, indeed, of such a fast as
most persons keep, but of real fasting; not merely an abstinence from meats; but from sins
too. For the nature of a fast is such, that it does not suffice to deliver those who
practise it, unless it be done according to a suitable law. "For the wrestler," it is
said, "is not crowned unless he strive lawfully. To the end then, that when we have gone
through the labour of fasting, we forfeit not the crown of fasting, we should understand
how, and after what manner, it is necessary to conduct this business; since that Pharisee
also fasted, but afterwards went down empty, and destitute of the fruit of fasting. The
Publican fasted not; and yet he was accepted in preference to him who had fasted; in order
that thou mayest learn that fasting is unprofitable, except all other duties follow with
it. The Ninevites fasted, and won the favour of God. The Jews, fasted too, and profited
nothing, nay, they departed with blame. Since then the danger in fasting is so great to
those who do not know how they ought to fast, we should learn the laws of this exercise,
in order that we may not "run uncertainly," nor "beat the air," nor while we are fighting
contend with a shadow. Fasting is a medicine; but a medicine, though it be never so
profitable, becomes frequently useless owing to the unskilfulness of him who employs it.

For it is necessary to know, moreover, the time when it should be applied, and the
requisite quantity of it; and the temperament of body that admits it; and the nature of
the country, and the season of the year; and the corresponding diet; as well as various
other particulars; any of which, if one overlooks, he will mar all the rest that have been
named. Now if, when the body needs healing, such exactness is required on our part, much
more ought we, when our care is about the soul, and we seek to heal the distempers of the
mind, to look, and to search into every particular with the utmost accuracy. 9. Let us see
then how the Ninevites fasted, and how they were delivered from that wrath-"Let neither
man nor beast, herd nor flock, taste anything," saith (the prophet). What sayest thou?
Tell me-must even the irrational things fast, and the horses and the mules be covered with
sackcloth? "Even so," he replies. For as when, at the decease of some rich man, the
relatives clothe not only the men servants and maid servants, but the horses also with
sackcloth, and give orders that they should follow the procession to the sepulchre, led by
their grooms; thus signifying the greatness of the calamity, and inviting all to pity;
thus also, indeed, when that city was about to be destroyed, even the irrational nature
was enveloped in sackcloth, and subjected to the yoke of fasting. "It is not possible,"
saith he, "that irrational creatures should learn the wrath of God by means of reason; let
them be taught by means of fasting, that this stroke is of divine infliction. For if the
city should be overturned, not only would it be one common sepulchre for us, the dwellers
therein, but for these likewise. Inasmuch then as these would participate in the
punishment, let them also do so in the fast. But there was yet another thing which they
aimed at in this act, which the prophets also are wont to do.

For these, when they see some dreadful chastisement proceeding from heaven, and those who
are to be punished without anything to say for themselves;-laden with shame,-unworthy of
the least pardon or excuse:-not knowing what to do, nor from whence they may procure an
advocacy for the condemned, they have recourse to the things irrational; and describing
their death in tragical fashion, they make intercession by them, putting forward as a plea
their pitiable and mournful destruction. When therefore, aforetime, famine had seized upon
the Jews, and a great drought oppressed their country, and all things were being consumed,
one of the prophets spoke thus, "The young heifers leaped in their stalls; the herds of
oxen wept, because there was no pasture; all the cattle of the field looked upward to
Thee, because the streams of waters were dried up. Another prophet bewailing the evils of
drought again speaks to this effect: "The hinds calved in the fields and forsook it,
because there was no grass. The wild asses did stand in the forests; they snuffed up the
wind like a dragon; their eyes did fail, because there was no grass. Moreover, ye have
heard Joel saying to-day, "Let the bridegroom go forth of his chamber, and the bride out
of her closet;-the infants that suck the breast. For what reason, I ask, does he call so
immature an age to supplication? Is it not plainly for the very same reason?

For since all who have arrived at the age of manhood, have inflamed and provoked God's
wrath, let the age, saith he, which is devoid of transgressions supplicate Him who is
provoked. 10. But, as I said before, we may see what it was that dissolved such inexorable
wrath. Was it, forsooth, fasting only and sackcloth? We say not so; but the change of
their whole life. Whence does this appear? From the very language of the prophet. For he
who hath discoursed of the wrath of God, and of their fasting, himself too, when speaking
of the reconciliation, and teaching us the cause of the reconciliation, speaks to this
effect; "And God saw their works." What kind of works? That they had fasted? That they had
put on sackcloth? Nothing of the sort: but passing all these points in silence, he adds,
"That they turned every one from their evil ways, and the Lord repented of the evil that
He had said He would do unto them." Seest thou, that fasting did not rescue from this
danger, but it was the change of life, which rendered God propitious and kind to these
barbarians?

11. I have said these things, not that we may disparage fasting, but that we may honour
fasting; for the honour of fasting consists not in abstinence from food, but in
withdrawing from sinful practices; since he who limits his fasting only to an abstinence
from meats, is one who especially disparages it. Dost thou fast? Give me proof of it by
thy works! Is it said by what kind of works? If thou seest a poor man, take pity on him!
If thou seest in enemy, be reconciled to him! If thou seest a friend gaining honour, envy
him not! If thou seest a handsome woman, pass her by! For let not the mouth only fast, but
also the eye, and the ear, and the feet, and the hands, and all the members of our bodies.
Let the hands fast, by being pure from rapine and avarice. Let the feet fast, by ceasing
from running to the unlawful spectacles. Let the eyes fast, being taught never to fix
themselves rudely upon handsome countenances, or to busy themselves with strange beauties.
For looking is the food of the eyes, but if this be such as is unlawful or forbidden, it
mars the fast; and upsets the whole safety of the soul; but if it be lawful and safe, it
adorns fasting. For it would be among things the most absurd to abstain from lawful food
because of the fast, but with the eyes to touch even what is forbidden. Dost thou not eat
flesh? Feed not upon lasciviousness by means of the eyes. Let the ear fast also. The
fasting of the ear consists in refusing to receive evil speakings and calumnies. "Thou
shalt not receive a false report," it says.

12. Let the mouth too fast from disgraceful speeches and railing. For what doth it profit
if we abstain from birds and fishes; and yet bite and devour our brethren? The evil
speaker eateth the flesh of his brother, and biteth the body of his neighbour. Because of
this Paul utters the fearful saying, "If ye bite and devour one another, take heed that ye
be not consumed one of another." Thou hast not fixed thy teeth in the flesh, but thou hast
fixed the slander in the soul, and inflicted the wound of evil suspicion; thou hast
harmed, in a thousand ways, thyself and him, and many others, for in slandering a
neighbour thou hast made him who listens to the slander worse; for should he be a wicked
man, he becomes more careless when he finds a partner in his wickedness; and should he be
a just man, he is lifted to arrogance, and puffed up; being led on by the sin of others to
imagine great things concerning himself. Besides, thou hast struck at the common welfare
of the Church; for all those who hear not only accuse the supposed sinner, but the
reproach is fastened on the Christian community; neither dost thou hear the unbelievers
saying, "Such a person is a fornicator, or a libertine;" but instead of the individual who
hath sinned, they accuse all Christians. In addition to this, thou hast caused the glory
of God to be blasphemed; for as His Name is glorified when we have good report, so when we
sin, it is blasphemed and insulted!

13. A fourth reason is, that thou hast disgraced him who is ill reported; and hast thus
rendered him more shameless than he was, by placing him in a state of enmity and
hostility. Fifthly, thou hast made thyself liable to chastisement and vengeance; by
involving thyself in matters which in no way concerned thee. For let not any one tell me
in reply, "Then I am an evil speaker when I speak falsely, but if I speak what is true, I
cease to be so. Although it be with truth thou speakest evil, this also is a crime. For
that Pharisee spake evil of the Publican with truth; but nevertheless this availed him
not. For was not the latter, I ask, a publican and a sinner? It is manifest to every one
that he was a publican. But at the same time inasmuch as the Pharisee spoke ill of him, he
departed from the temple with the loss of every advantage. Dost thou wish to correct a
brother? Weep; pray unto God; taking him apart, admonish, counsel, entreat him! So also
Paul did, "Lest," saith he, "when I come again, my God will humble me among you, and I
shall bewail many which have sinned already, and have not repented of the uncleanness and
fornication and lasciviousness which they have committed. Show thy charity towards the
sinner. Persuade him that it is from care and anxiety for his welfare, and not from a wish
to expose him, that thou puttest him in mind of his sin.

Take hold of his feet; embrace him; be not ashamed, if thou truly desirest to cure him.
Physicians too do things of this sort, oftentimes, when their patients are hard to please;
by embraces and entreaties they at length persuade them to take a salutary medicine. Thus
also do thou. Show the wound to the priest; that is the part of one who cares for him, and
provides for him, and is anxious on his behalf. 14. But not only do I now admonish the
evil speakers; but those besides, who hear others ill spoken of, I exhort to stop up their
ears, and to imitate the prophet who saith, "Whoso privily slandereth his neighbour, him
will I punish. Say to thy neighbour, "Hast thou any one to praise or highly to commend? I
open my ears, to receive the fragrant oil; but if thou hast any evil to say, I block up
the entrance to thy words,-for I am not to admit dung and dirt. What profit doth it afford
me to learn that such a one is a bad man? The greatest injury indeed results from this,
and the worst loss! Say to him, "Let us be anxious about our own faults; how we may render
up an account of our own transgressions; and exhibit this sort of curiosity and meddlesome
activity respecting our own lives. What excuse or pardon shall we find; whilst we never
even take into consideration our own affairs, but thus inquisitively pry into those of
others! And as it is mean and extremely disgraceful to peer into a house, and to observe
what is within as one passes, so also to make inquisition into another man's life is the
last degree of illiberality.

But what is yet more ridiculous is, that those who lead this sort of life, and are
neglectful of their own affairs, when they have mentioned any of these secret matters,
beseech and adjure him who has heard it, not to mention it more to any other person; thus
making it plain that they have done an action which deserves censure. For if thou
beseechest him to tell this to no other person, much more did it not become thee to tell
these things first to him. The matter was safe while in thy possession; now, after
betraying it, thou art grown anxious for its safety. If thou art desirous that it be not
carried abroad to another, do not thyself tell it. But when thou hast betrayed the custody
of the matter to another, thou doest what is superfluous and useless, in charging him, and
putting him on oath for the safety of what has been spoken.

15. "But it is sweet to slander. Nay, it is sweet not to speak evil. For he that hath
spoken evil is henceforth contentious; he is suspicious and he fears, repents, and gnaws
his own tongue. Being timorous and trembling, lest at any time, what he said should be
carried to others, and bring great peril, and useless and needless enmity, on the sayer.
But he who keeps the matter to himself, will spend his days in safety, with much
pleasantness. "Thou hast heard a word," we read, "let it die with thee; and be bold; it
will not burst thee. What is the meaning of this? "let it die with thee? Extinguish it;
bury it; neither permit it to go forth, nor even to move at all; but, as the best course,
be careful not to tolerate others in the practice of evil speaking. And should you
perchance, at any time receive an impression from it, bury it, destroy what has been
uttered, deliver it over to oblivion; in order that you may become like those who have not
heard it; and spend the present life with much peace and security. Should the slanderers
learn that we abhor them more than those do whom they accuse, they themselves will
henceforth abandon this evil habit, and correct the sin; and will afterwards applaud, and
proclaim us as those who were their saviours and benefactors.

For, as to speak well, and to applaud, is the beginning of friendship, so to speak ill and
to calumniate, has been the beginning and foundation of enmity, and hatred, and a thousand
quarrels. From nothing else have our own affairs been more neglected, than from the habit
of prying into and meddling with the concerns of others; for it is not possible for one
who is given to evil speaking, and busying himself with other men's lives, ever to look
after his own life. His whole study being expended upon meddling with other men's matters,
all those which belong to himself must of necessity be left at hazard and neglected. For
it is well if one who spends all his leisure on the anxious consideration of his own sins,
and the judgment of them, can make any progress. But when thou art always busy about other
men's matters, when wilt thou pay any heed to thy own evils?

16. Let us flee then, beloved, let us flee slander! knowing that it is the very gulph of
Satan, and the place where he lurks with his snares. For in order that we may be careless
of our own state, and may thus render our account heavier, the devil leads us into this
custom. But more than this it is not only a very serious matter, that we shall hereafter
have to give account of what we have spoken, but that we shall make our own offences the
heavier by these means; depriving ourselves of all excuse. For he who scans with
bitterness the conduct of others, can never obtain pardon for the sins committed by
himself. For God will determine the sentence, not only from the nature of our
transgressions, but from the judgment which thou hast passed upon others. Therefore He
gave the admonition, "Judge not, that ye be not judged. For the sin, of whatever kind,
will not there appear any more such as it was when committed, but will receive a great and
unpardonable addition from the judgment passed by thee upon thy fellow servants. For as he
who is humane, and merciful, and forgiving, cuts away the greater mass of his sins, so he
who is bitter, and cruel, and implacable, greatly increases the magnitude of his own
offences. Let us then expel from our mouth all slander, knowing that if we do not abstain
from it, though we might feed upon ashes, this austerity would avail us nothing.

"For not that which entereth into, but that which cometh out of the mouth defileth the
man. If any one were to stir up a cesspool, when you were passing, say, would you not
reproach and rate the man who did it? This then also do with respect to the slanderer. For
the stirred cesspool does not so grossly offend the sense of those who smell that ill
savour, as the stirring up other men's sins, and the exposure of an impure life, offends
and disturbs the soul of those who hear of it. Therefore let us abstain from evil
speaking, from foul language, from blasphemy; and let us not speak ill of our neighbour,
nor of God! 17. For many of our evil speakers have run into such madness, as to lift up
their own tongue from their fellow servants against their Master. But how great an evil
this is, you may learn from the affairs in which we are now involved. A man is insulted,
and, lo! we are all fearing and trembling, both those who were guilty of the insult, and
those who are conscious of nothing of the kind! But God is insulted every day! Why do I
say every day?-every hour rather, by the rich, by the poor, by those who are at ease, by
the afflicted, by those who calumniate, and those who are calumniated, and yet no one ever
hears a word of this! Therefore He has permitted our fellow servant to be insulted, in
order that from the danger which has happened through this insult, thou mayest learn the
benignity of the Lord! And notwithstanding that this/is our first and only offence, we do
not on that account expect to gain an excuse, or pardon. But we provoke God every day, and
we show no signs of returning to Him, and yet He endures it with all long-suffering! Seest
thou then how great the benignity of the Lord is? Yet, in this present outrage, those who
had done amiss were taken and thrust into prison, and paid the penalty; nevertheless we
are still in fear, for he who has been insulted has not as yet heard what has taken place,
nor pronounced sentence, and we are all trembling.

But God every day hears of the insults offered Him, and no one heeds it, although God is
thus merciful and loving toward man. With Him it suffices only to acknowledge the sin, and
so to cancel the accusation. But with man it is altogether the reverse. When those who
have sinned confess, then they are punished the more; which indeed has happened in the
present instance. And some have perished by the sword, some by fire; some given to wild
beasts, and not men only, but children. And neither this immaturity of age, nor the tumult
of the people, nor the circumstance that they were infuriated by demons when they
perpetrated these deeds; nor that the exaction was thought to be intolerable; nor poverty,
nor having offended in company with all; nor promising that they would never hereafter
dare to repeat such deeds; nor anything else, could at all rescue them; but they were led
away to the pit, without reprieve; armed soldiers conducting and guarding them on either
side, lest any one should carry off the criminals; whilst mothers also followed afar off,
seeing their children beheaded, but not daring to bewail their calamity; for terror
conquered grief, and fear overcame nature!

And just as when men beholding from the land those who are shipwrecked, are deeply
distressed, but are not able to approach and to rescue the drowning, so too here, the
mothers restrained through fear of the soldiers, as it were by so many waves, not only
dared not go near to their children, and rescue them from condemnation, but were afraid
even to shed tears? 18. Assuredly ye gather from thence the mercy of God, how unspeakable,
how boundless, how transcending all description! Here indeed the person who has been
insulted is of the same nature; and only once in all his lifetime has experienced this;
and then it was not done to his face; nor while he was present to see or hear it; and
nevertheless, none of those who perpetrated these deeds obtained pardon. But with regard
to God nothing of the kind can be said; for the interval between man and God, is so great,
as no language can at all express; and throughout every day He is insulted, although
present, and seeing and hearing it: and yet He sends not forth the lightning, nor commands
the sea to overflow the land, and submerge all men; nor does He bid the earth to cleave
asunder and swallow up all the contumelious; but He forbears, and suffers long, and still
offers to pardon those who have insulted Him, if they only repent and promise to do these
things no more! Truly now is the season to proclaim, "Who can utter the mighty acts of the
Lord? who can show forth all His praise? How many men have not only cast down, but also
trodden under foot the images of God! For when thou throttlest a debtor, when thou
strippest him, when thou draggest him away thou tramplest under foot God's image.

Hear for a certainty Paul saying, that "a man ought not to cover his head, forasmuch as he
is the image and glory of God. And again, hear God Himself saying, "Let us make man in Our
Image, after Our likeness. But if thou sayest that man is not of the same substance as
God,-what matters that? For neither was the brazen statue of the same substance as the
Emperor; yet nevertheless, they who defied it paid the penalty. Thus also with regard to
mankind, if men are not of the same substance as God, (as indeed they are not), still they
have been called His image; and it were fitting they should receive honour on account of
the appellation. But thou for the sake of a little gold dose trample them under foot, dose
throttle them, and drag them away; and hast not to this day in any wise paid the penalty!

19. May there be then speedily some favourable and propitious change! This certainly I
foretell and testify, that although this cloud should pass away, and we yet remain in the
same condition of listlessness, we shall again have to suffer much heavier evils than
those we are now dreading; for I do not so much fear the wrath of the Emperor, as your own
listlessness. Surely it is not sufficient by way of apology that we supplicate two or
three days, but it is necessary that we should make a change in our whole life, and that
whilst abstaining from wickedness we should persevere continually in virtue. For as those
who are sickly, unless they keep up a constant regimen, would find no advantage by their
observing a two or three days' discipline; so those who are in sin, if they do not
exercise sobriety at all times, will find no benefit in two or three days' amendment. For
as it is said, that he who is washed, and is again afterwards polluted with the mire, hath
gained nothing; so he who has repented for three days, and has again returned to his
former state, has accomplished nothing. Let us not therefore, now act as we have always.
done hitherto. For many times, when we have been surprised by earthquakes, as well as
famine and drought, after becoming more sober and gentle for three or four days, we did
but return again to the former course. For this cause our present troubles have happened.
But if we have not done so before; yet, now at least let us all persevere in the same
piety; let us preserve the same meekness, that we may not again need another stroke. Was
not God able to have prevented what has taken place? He did, however, permit it, that He
might make those who despised Him more sober-minded, through dread of a fellow-servant!

20. But let not any one saythat many of the guilty escaped, and that many of the innocent
incurred punishment. For I hear of numerous persons who frequently say this; not only in
the case of the present sedition, but also in many other circumstances of this. nature.
What then should I reply to those who make such observations? Why, that if he who was
captured was innocent of the present sedition, he had wrought some other transgression
before this still more grievous, for which, not having afterwards repented, he has paid
the penalty at the present time. For thus is the custom of God to deal with us. When we
sin, He does not straightway visit the transgression, but lets it pass, giving us space
for repentance, in order that we may be amended and converted. But if, because we have not
paid the penalty, we suppose that the offence too is blotted out, and make light of it;
then somewhere, where we think not of it, we are sure afterwards to be punished. And this
takes place in order that, when we sin and are not punished, we may not be free from fear,
unless we amend, knowing that we shall certainly fall into punishment where we do not
expect it. So that if thou sinnest, beloved, and art not punished, do not grow
presumptuous, but for this very cause be the more alarmed, knowing that it is an easy
matter with God to recompense again when he pleases.

For this reason then he hath not punished thee, that thou mightest receive space for
repentance. Let us not therefore say, that such a person whilst innocent incurred
punishment; and another whilst guilty escaped, for he who incurred it, being guiltless, as
I observed, paid the punishment of other transgressions; and he who now escapes it, if he
repents not, will be captured in another snare. If our minds are thus disposed, we shall
never forget our own sins, but, always fearful and trembling lest we should have to pay
the penalty, we shall readily recollect them. For nothing is so apt to bring sin to
remembrance as punishment and chastisement. And this is shown by Joseph's brethren. For
when they had sold the just man, and thirteen years had passed away, suspecting they had
fallen into punishment, and fearing for their lives, they remembered their sin, and said
one to another, "We are verily guilty concerning our brother Joseph. Seest thou, how fear
brought their guilt to recollection? And yet when they were sinning they perceived it not,
but when they were fearful of being punished, then they remembered it? Knowing, therefore,
all these things, let us make a change and amendment of our lives; and let us think of
religion and virtue, before we think of deliverance from the impending distress.

21. And in the meanwhile I desire to fix three precepts in your mind, to the end that you
may accomplish me these during: the fast,-viz. to speak ill of no one; to hold no one for
an enemy; and to expel from the mouth altogether the evil custom of oaths. And as when we
hear that some money tax is imposed, each one going within, and calling his wife and
children and servants, considers and consults with them how he may pay this tribute, so
also let us do with respect to these spiritual precepts. Let every one when he has
returned home call together his wife and children, and let him say, that a spiritual
tribute was imposed this day: a tribute by which there will be some deliverance and
removal of these evils; a tribute which does not make those who pay it poor, but richer;
that is to say, to have no enemy, to speak evil of no man, and to swear not at all. Let us
consider; let us think; let us resolve how we may fulfill these precepts. Let us exert
every endeavour. Let us admonish each other. Let us correct each other, that we may not go
to the other world as debtors, and then, needing to borrow of others, suffer the fate of
the foolish virgins, and fall from immortal salvation. If we thus set our lives in order,
I warrant you and promise, that from this there will be deliverance from the present
calamity, and a removal of these dreadful ills;

and what is greater than all, there will be the enjoyment of the good things to come. For
it were fitting that I should commit to you the whole body of virtue; but I think it the
best method of correction, to take the laws by parts, and reduce them to practice, and
then to proceed to others. For as in a given field, the husbandman, digging it all up
piecemeal, gradually comes to the end of his task; so we too if we make this rule for
ourselves, in any wise to reduce to a correct practice these three precepts during the
present Lent, and to commit them to the safe custody of good habit, we shall proceed with
greater ease to the rest; and by this means arriving at the summit of spiritual wisdom, we
shall both reap the fruit of a favourable hope in the present life; and in the life to
come we shall stand before Christ with great confidence, and enjoy those unspeakable
blessings; which, God grant, we may all be found worthy of, through the grace and loving
kindness of Jesus Christ our Lord, with Whom be glory to the Father and the Holy Spirit
forever and ever. Amen.

HOMILY 4

An exhortation to the people respecting fortitude and patience, from the examples of Job
and the Three Children in Babylon. The Homily concludes with an address on the subject of
abstaining from oaths. 1. Blessed be God! who hath comforted your sorrowing souls, and
stayed your agitated spirits! For that ye have received no small consolation is evident by
the desire and readiness to listen which ye are now showing. For it is impossible that a
soul in anguish, and oppressed with the cloud of despondency, should have power to hear
with readiness anything that is spoken. But I see you are attending to us with much good
will, and with an intense earnestness; and that you have shaken off gloomy thoughts, and
put aside the sense of present distress, in your affectionate desire of listening. For
this cause, I thank God heartily together with you, that the calamity has not overmatched
your philosophy; nor fear relaxed your vigour; nor tribulation quenched your alacrity; nor
danger dried up your zeal: nor the fear of men overcome the desire for God; nor the
difficulty of the times overthrown your earnestness; nay, so far from overthrowing, it has
strengthened it; so far from slackening, it has given it more intensity; so far from
quenching, haskindled it the more. The forum is indeedempty, but the church is filled; the
former supplies material for melancholy, the latter is an occasion of joy and spiritual
gladness! When therefore, beloved, you betake yourself to the forum, and the sight of the
solitude calls forth a groan, fly back to thy Mother, and straightway she will console
thee with the multitude of her offspring and will show thee the chorus of the Brethren
complete, and willdrive away all thy despondency!

For in the city we are as earnestly longing to see human beings, as those who inhabit the
deserts; but when we take refuge in the church, we are straitened for room by the
multitude. And as when the sea is in uproar, and rendered furious by the violent tempest,
fear compels all to fly for refuge from without into the harbour; so also now, the waves
of the forum, and the tempest of the city, drives together every one from all sides into
the church, and by the bond of love knits the members close to one another. 2. Let us then
give thanks to God even for these things, that we have reaped so much fruit from the
tribulation; that we have received so great an advantage from the trial. If there were no
trial, there would be no crown; if there were no wrestlings, there would be no prize; if
there were no lists marked out, there would be no honours; if there were no tribulation,
there would be no rest; if there were no winter, there would be no summer. And this may be
observed, not only amongst men, but even with the very seeds; for if, in that case, we
expect the ear of corn to spring and flourish, there must be much rain, much gathering of
the clouds, and much frost; and the time of sowing is also a rainy season. Since therefore
the winter, a winter not of the elements, but of souls, has now set in, let us too sow in
this winter that we may reap in the summer; let us sow tears, that we may reap gladness.
This is not my word, it is a prophetic promise, "They who sow in tears, shall reap in joy.
The rain which cometh down, doth not so make the seeds to sprout and grow, as the shower
of failing tears maketh the seed of godliness to spring up and flourish. This it is that
cleanseth the soul; watereth the mind, and causeth the growing germ of doctrine to push
rapidly forwards.

For this reason also, it is needful to plough up a deep furrow. This the Prophet signified
when he spoke thus, "Break up your fallow ground, and sow not among thorns. Therefore, as
when he who has set the plough on the field, turns up the earth from below, preparing
beforehand a safe lodgment for the seeds, in order that they may not lie dispersed over
the surface, but may be hidden in the very womb of the earth, and deposit their roots in
safety: so also it is our business to act; and making use of the plough of tribulation to
break up the depth of the heart. For another Prophet admonishes of this, when he says,
"Rend your hearts and not your garments. Let us then rend our hearts, that if any evil
plant, any treacherous thought be present in us, we may tear it up by the roots, and
provide a pure soil for the seeds of godliness. For if we do not now break up the fallow
ground; if we do not now sow; if we do not now water it with tears, whilst it is a time of
tribulation and fasting, when shall we ever be brought to compunction? Will it be when we
are at ease, and in luxury? But this is impossible. For ease and luxury generally lead to
indolence, just as tribulation leads back again to diligence; and restores to itself the
mind that had wandered abroad, and been dreaming after a multitude of objects.

3. Let us not then grieve on account of this despondency, but even give thanks to God, for
great is the gain that comes of tribulation. The husbandman, when he has sown the seed he
had gathered with so much labour, prays that a shower may come; and the ignorant man,
looking on, will be surprised at all that takes place; and perhaps say to himself, "what
can this man be doing? He is scattering what he has collected; and not only scattering,
but he is also mixing it up in the earth with much industry, so that it will be no easy
matter for him to collect these together again; and besides mixing them with the earth, he
is moreover desiring a heavy rain, so that all he has cast therein will rot, and become
mire. Such a person is also terrified when he observes the thunders bursting through the
clouds, and the lightnings striking downwards. But not so the farmer. He is glad and
rejoices whilst beholding the heavy rain. For he does not regard what is present, but
awaits the future. He does not attend to the thunderings, but is reckoning the number of
his sheaves. He thinks not of the decaying seed, but of the flourishing ears of corn; not
of the tedious ram, but of the delightful dust of the threshing floor. Thus indeed, also,
should we regard, not our present tribulation, nor the pain of it, but the benefit that
may arise from it-the fruit that it will bring forth.

Let us wait for the sheaves of the threshing floor; for if we be sober, we shall be able
to collect much fruit from the present time, and to fill the granaries of our minds. If we
be sober, we shall not only be far from taking any harm from this trouble, but we shall
also reap innumerable benefits. But should we be slothful, even tranquillity will destroy
us! Either of these things is injurious to him who takes no heed; but they both profit him
who lives with strictness. And even as gold if it be covered with water, still shows its
own proper beauty, and although it should fall into the furnace, would again come forth
brighter than before; but on the other hand, should clay or grass be mixed with water, the
one dissolves and the other corrupts; and should they fall into the fire, the one is
parched andthe other is burnt up; so also in truth it is with the just man and the sinner!
For should the former enjoy repose, he remains illustrious, even as gold is when immersed
in water; and though he falls into trial, he becomes the more illustrious, like gold when
subjected to the test of fire; but the sinner, if he obtains rest, is enervated and
corrupted like the grass and the clay, when they come in contact with water; and should he
undergo trial, he is burnt up and destroyed, in the same way as the grass and the clay are
by the action of fire!

4. Let us not then be out of heart for the present evils; for if thou hast any sins
remaining, they will disappear, and easily be burnt up by the tribulation; but if thou
possessest virtue, thou wilt become thereby more illustrious and distinguished; for if
thou art continually vigilant and sober, thou wilt be superior to all injury. For it is
not the nature of the trials, but the listlessness of those who are tried, that is apt to
cause their overthrow. So that if thou desirest to rejoice, and to enjoy ease and
pleasure, seek neither for pleasure nor ease, but seek for a soul full of patience, and
one that is able to manifest fortitude; since if thou hast not this, not only will trial
put thee to shame, but repose will destroy and overthrow thee yet more signally. For to
prove that it is not the attack of evils, but the listlessness of the mind which subverts
our salvation, hear what Christ saith: "Whosoever heareth these sayings of mine, and doeth
them, I will liken him unto a wise man, which built his house upon a rock; and the rain
descended, and the floods came, and the winds blew, and beat upon that house; and it fell
not, for it was founded upon a rock. And again: "Every one who heareth these sayings of
mine, and doeth them not, shall be likened unto a foolish man, which built his house upon
the sand;

and the rain descended, and the floods came, and the winds blew, and beat upon that house;
and it fell, and great was the fall of it. Do you perceive that it was not the attack of
these trials that produced the overthrow, but the folly of the builders? For there was
rain there, and there was rain here; there were floods there, and there were floods here;
here the beating of winds, and there again the same. The one man built a house, and the
other built a house. The building was the same; the trials were the same; but the end was
not the same; because there was not the same foundation. For the folly of the builder, not
the nature of the trials, caused the fall of the building; otherwise the house that was
founded upon the rock should have fallen, whereas nothing of that kind befell it. But do
not suppose that these things were spoken merely of a house; for the discourse relates to
a soul, giving proof by its works that it hears the divine word, or rejects it. Thus Job
builded up his soul. The rain descended;-for the fire fell from heaven and devoured all
his flocks; the floods came;-the frequent,-the constant,-the successive messengers of his
calamities, telling him of the destruction of his herds-of his camels-of his children. The
winds blew,-the bitter words of his wife:-"Curse God," she said, "and die. Yet the house
fell not: the soul was not supplanted: the just man did not blaspheme;

but even gave thanks thus, saying, "The Lord gave and the Lord hath taken away. As it
pleased the Lord, so is it come to pass. Seest thou that not the nature of the trials, but
the negligence of the indolent, is wont to cause the overthrow16 since tribulation makes
the strong man stronger. Who saith this? It is the man who lived in tribulation, the
blessed Paul; he speaks thus: "Tribulation worketh patience, and patience probation, and
probation hope. And even as the violence of the wind, when it rushes upon strong trees,
and sways them in all directions, does not root them up, but renders them still firmer and
stronger by these attacks; so the soul that is holy, and lives in a religious state, is
not supplanted by the inroads of trial and tribulation, but stimulated thereby to more
patience; even as the blessed Job, whom they made more illustrious and honourable.

5. At the present time then, a man is angry with us, a man of like passions, and of like
soul, and we are afraid: but in the case of Job it was an evil and malignant demon who was
angry; nay, he was not simply angry, but set in motion all sorts of machinations, and
brought forward every stratagem; and yet even with all he could not conquer the fortitude
of the just man. But here is a man, who is at one time angry, at another time is
reconciled; and we are nevertheless dead with fear. On that occasion it was a devil that
waged war, who is never reconciled to human nature, but has engaged in a war without
treaty, and a battle without truce against our race; yet nevertheless, the just man
laughed his darts to scorn. What apology then, or what pardon can be ours, if we cannot
sustain a human trial; we who are taught such spiritual wisdom under grace; when this man
before grace, and before the Old Testament, endured this most grievous war so nobly! These
things, beloved, we should therefore always discourse of with one another; and by words of
this kind encourage ourselves. For ye are witnesses, and your conscience is a witness how
much gain we have already received from this trial! The dissolute man hath now become
sober; thebold man meek; the slothful man active. They who never at any time saw a church,
but constantly spent their time at the theatre.

now remain in the church the whole day long. Tell me then, dost thou grieve on this
account, that God hath made thee earnest through fear; that He hath led thee by
tribulation to a sense of thine own safety? But is thy conscience pained? Yea, is thy mind
pierced every day as with a dart, expecting death, and the greatest wrath? Nevertheless,
from thence too we shall gain a great advance toward virtue, if our piety is made more
earnest by means of the distress. For God is able to free you from all these evils this
day. But not until He sees that you are purified; not until He sees that a conversion has
taken place, and a repentance firm and unshaken, will He entirely remove the tribulation.
The goldsmith, until he perceives the gold well refined, will not draw it out from the
furnace; and even so God will not take away this cloud before He hath thoroughly amended
us. For He Himself who hath permitted this trial, knows the time for removing it. So it is
also with one who plays the harp; he neither overstrains the string, lest he break it, nor
relaxes it too much, lest he mar the consonance of its harmony. Thus does God act. He
neither places our souls in a state of constant repose, nor of lengthened tribulation;
making use of both these at His discretion;

for he neither suffers us to enjoy continual repose, lest we should grow listless, nor on
the other hand does he permit us to be in constant tribulation, lest we sink under it, and
become desperate. 6. Let us then leave to Him the time for the removal of our evils; let
us only pray; let us live in piety: for this is our work, to turn to virtue; but to set us
free from these evils is God's work! For indeed He is more desirous to quench this fire
than thou who art tried by it: but He is waiting for thy salvation. As tribulation then
came of rest, so also after tribulation, rest must be expected. For neither is it always
winter, nor always summer; neither are there always waves, nor always a calm; neither
always night, nor always day. Thus tribulation is not perpetual, but there will be also
repose; only in our tribulation, let us give thanks to God always. For the three youths
were cast into the furnace, and did not even for this forget their piety; neither did the
flames affright them, but more earnestly than men sitting in a chamber, and suffering
nothing to alarm them, did they, whilst encircled by the fire, send up to heaven those
sacred prayers -therefore the fire became a wall unto them, and the flame a robe; and the
furnace was a fountain; and whereas it received them bound, it restored them free. It
received bodies that were mortal, but abstained from them as if they had been immortal! It
knew their nature, yet it reverenced their piety! The tyrant bound their feet, and their
feet bound the operation of the fire! O marvellous thing!

The flame loosed those who were bound, and was itself afterwards bound by those who had
been in bonds; for the piety of the youths changed the nature of things; or rather it did
not change the nature, but, what was far more wonderful, it stayed the operation of them,
even whilst their nature remained. For it did not quench the fire, but though burning,
made it powerless. And it was truly marvellous and unaccountable, that this not only
happened with respect to the bodies of these saints, but also with respect to their
garments, and their shoes. And as it was in the case of the Apostles, the garments of Paul
expelled diseases and demons, and the shadow of Peter put death to flight; so indeed also
in this case, the shoes of these youths extinguished the power of the fire. 7. I know not
how I should speak, for the wonder surpasses all description! The force of the fire was
both quenched and not quenched: for whilst it came in contact with the bodies of these
saints, it was quenched; but when it was needful to burst their bonds, it was not
quenched; wherefore it broke their bonds, but touched not their ancles. Do you see how
very near it was? Yet the fire was not deceived, and dared not penetrate within the bonds.
The tyrant bound, and the flame set loose; that thou mightest learn at once the fierceness
of the barbarian, and the submissiveness of the element. For what reason did he bind, when
he was about to cast into the fire? In order that the miracle might be the greater; that
the sign might be the more unaccountable; that thou mayest not suppose that the things
seen were an optical delusion. For if that fire had been no fire, it would not have
consumed the bands; and what is much more, it would not have seized upon the soldiers who
were placed without the furnace; but as the case was, it showed its power upon those
without; but towards those within, its submissiveness. But observe, I pray, in everything,
how the devil by the very same means with which he fights with the servants of God, pulls
down his own power; not intentionally, but because the wisdom and abundant contrivance of
God turns all his weapons and devices upon his own head;

which assuredly happened on that occasion. For the devil at that time inspiring the
tyrant, neither suffered the heads of the saints to be cut off with the sword, nor that
they should be delivered to wild beasts, nor punished in any such manner; but that they
should be thrown into the fire; to the end that not even any relics of these saints should
remain, their bodies being altogether consumed, and their ashes being mingled with the
ashes of the fagots. But God accordingly employed this very circumstance for the taking
away of impiety And how16 I will tell you. Fire is accounted by the Persians to be a god;
and the barbarians, who inhabit that country even now honour it with much worship. God,
therefore, being desirous to pull up by the roots the material of impiety, permitted the
punishment to take this form, in order that He might give the victory to His servants
before the eyes of all these fire-worshippers; persuading them by the plain fact, that the
gods of the Gentiles are in dread not of God only, but even of the servants of God.

8. Consider, moreover, how the crown of this victory was woven by the adversaries, and the
enemies themselves were made witnesses of this trophy. For "Nebuchadnezzar," it says,
"sent to gather together the princes, the governors, and the captains, the judges, the
sheriffs, and all the rulers of the provinces, to come to the dedication of the image, and
they were all gathered together. The enemy prepares the theatre, and he himself collects
together the spectators, and prepares the lists; a theatre too, not of chance persons, or
of some private individuals, but of all those who were honourable and in authority, to the
end that their testimony may be worthy of credit with the multitude. They had come
summoned for one thing; but they all departed having beheld another thing. They came in
order to worship the image; and they departed, having derided the image, and struck with
wonder at the power of God, through the signs which had taken place with respect to these
young men. And observe, where the field for this display was spread out. No city, nor
select enclosure furnished room for this theatre of the whole world, but smooth and naked
plains. For in the plain of Dura, outside the city, he set up the image, and the herald
came and cried, "To you it is commanded, O people, nations, and languages, that at what
time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all
kinds of music, ye fall down and worship the golden image;

(for a fall indeed it was to worship the idol) "and whoso falleth not down, and
worshippeth, shall the same hour be cast into the midst of a burning fiery furnace. Seest
thou how difficult these struggles are made; how irresistible the snare; and how deep the
gulph, and a precipice on either hand? But be not afraid. In whatever degree the enemy
increases his machinations, so much the more does he display the courage of the young men.
For this reason is there this symphony of so many musicians; for this reason the burning
furnace; in order that both pleasure, and fear, may besiege the souls of those present. Is
there any one of harsh and unyielding character among them? "Let the melody of every kind
of music," saith he, "enchant and soften him. But is he superior to this artifice, "let
the sight of the flame affright and astound him. Thus was fear as well as pleasure
present; the one entering to assault the soul by the ears, the other by the eyes. But the
noble character of these youths was not by any such means to be conquered; but even as,
when they fell into the fire, they mastered the flames, even so they derided all desire
and all fear. For it was for them the devil had prepared all these things beforehand. For
he had no doubts of his own subjects, but was exceedingly confident that no one would
resist the royal mandate.

But when all fell down, and were subdued, then the youths alone are led into the midst; in
order that from this too the conquest may become the more illustrious, they alone
conquering and being proclaimed victors among so vast a multitude. For this would not have
been so surprising if they had acted courageously at the first, when as yet no one had
been overthrown. But the greatest, and most astonishing fact was, that the multitude of
those who fell down, neither affrighted, nor enfeebled them. They did not say to
themselves any such things as many are ofttimes wont to say; "If we were the first, and
the only persons to worship the image, this would have been a sin: but if we do this with
so many myriads, who will not make allowance? who will not think us worthy of defence?
nothing of that sort did they say or think, when they beheld the prostrate forms of so
many tyrants. Consider thou also with me the wickedness of those who were their accusers,
and how maliciously and bitterly they brought the accusation! "There are," say they,
"certain Jews whom thou hast set up over the works of the province of Babylon. They did
not merely make mention of the nation, but they also bring to mind their honourable
condition, that they may inflame the wrath of the king; almost as if they had said, "These
slaves, these captives, who are without a city, thou hast made rulers over us.

But they shew contempt for such honour, and treat insolently him who has given them this
honour! Therefore they say this; "The Jews whom thou hast set over the works of the
province of Babylon, obey not thy decree, nor serve thy gods. The accusation becomes their
greatest praise; and the crimes imputed, their encomium; a testimony indeed that is
indubitable, since their enemies bring it forward. What then does the king? He commands
that they should be brought into the midst, so that he may affright them in every way. But
nothing dismayed them, neither the wrath of the king, nor their being left alone in the
midst of so many, nor the sight of the fire, nor the sound of the trumpet, nor the whole
multitude looking fire at them; for deriding all these things, as if they were about to be
cast into a cool fountain of water, they entered the furnace uttering that blessed
sentence, "We will not serve thy gods, norworship the golden image which thou hast set
up."

9. I have not referred to this history without reason, but that ye may learn that whether
it be the wrath of a king, or the violence of soldiers, or the envy of enemies, or
captivity, or destitution, or fire, or furnace, or ten thousand terrors, nothing will
avail to put to shame or terrify a righteous man. For if where the king was godless the
youths were not dismayed at the tyrant's wrath, how much more ought we to be confident,
having an emperor who is humane and merciful, and to express thankfulness to God for this
tribulation, knowing from what has now been said, that tribulations render men more
illustrious both in the presence of God and of man, if they know how to bear them with
fortitude! For indeed if these had not been made slaves, we should not have known their
freedom! If they had not been captives, we should not have learned their nobility of soul!
If they had not been exiles from their country below, we should not have known the
excellency of their citizenship above! If the earthly king had not been angry with them,
we should not have known the favour with which they were regarded by the heavenly King!

10. Thou too then, if thou hast Him for thy Friend, be not despairing, although thou
fallest into the furnace: and in like manner if He be angry, think not thou art safe
though thou be in Paradise. For Adam indeed was in Paradise, yet, when he had provoked
God, Paradise profited him nothing. These youths were in the furnace; yet, since they were
approved, the furnace injured them not at all. Adam was in Paradise, but when he was
supine, he was supplanted! Job sat down on the dunghill, yet, since he was vigilant he
prevailed! Yet how much better was Paradise than a dunghill! still the excellency of the
place benefitted in no degree the inhabitant; forasmuch as he had betrayed himself; as
likewise indeed the vileness of the place did to one no injury, who was fortified on every
side with virtue. As to ourselves then, let us fortify our souls; for if the loss of
wealth should threaten us, or even death, and yet no one can rob us of our religion, we
are the happiest of men, Christ commended this when he said, "Be ye wise as serpents. For
just as he exposes the whole body in order that he may save the head, so also do thou.
Although it should be necessary to expose wealth, or the body, or the present life, or all
things, for the purpose of preserving thy religion; be not cast down!

For if thou depart hence in possession of that, God will restore to thee all things with
more abundant splendour, and will raise again thy body with greater glory; and instead of
riches, there will be the good things that surpass all power of description. Did not Job
sit naked on a dunghill, sustaining a life more grievous than ten thousand deaths? Yet
since he did not cast away his piety, all his former things came back to him in greater
abundance, soundness and beauty of body; his full band of children; his possessions; and
what was greater than all, the splendid crown of his patience. For as it happens with
trees, should any one pluck away the fruit and the leaves together; should he even cut off
all the branches letting the root only remain; the tree will rise again entire, with
greater beauty, so indeed is it also with us. If the root of piety remain, although wealth
be taken away, although the body destroyed, all things again revert to us with greater
glory than before. Casting away therefore all anxiety and superfluous care, let us return
to ourselves; and let us adorn the body and the soul with the ornament of virtue;
converting our bodily members into instruments of righteouness and not instruments of sin.

11. And first of all, let us discipline our tongue to be the minister of the grace of the
Spirit, expelling from the mouth all virulence and malignity, and the practice of using
disgraceful words. For it is in our power to make each one of our members an instrument of
wickedness, or of righteousness. Hear then how men make the tongue an instrument, some of
sin, others of righteousness! "Their tongue is a sharp sword. But another speaks thus of
his own tongue: "My tongue is the pen of a ready writer. The former wrought destruction;
the latter wrote the divine law. Thus was one a sword, the other a pen, not according to
its own nature, but according to the choice of those who employed it. For the nature of
this tongue and of that was the same, but the operation was not the same. And again, as to
the mouth likewise, we may see this same thing. For these had a mouth full of filth and of
wickedness, therefore against such it is said by way of accusation, "Their mouth is full
of cursing and bitterness; not such was his, but "My mouth shall speak of wisdom, and the
meditation of my heart shall be of understanding. Again, there were others who had their
hands full of iniquity, and accusing these he said, "Iniquities are in their hands, and
their right hand is filled with gifts. But he himself had hands practised in nothing but
in being stretched out towards heaven.

Therefore he said of these too, "The lifting up of my hands (let it be) an evening
sacrifice. The same may also be perceived with reference to the heart; for their heart
indeed was foolish, but this man's was true; hence he speaks of them thus, "Their heart is
vain; but of his own, "My heart is inditing of a good matter. And as to the ear, one may
see that the case is the same; for some have a sense of hearing like that of beasts, which
is not to be charmed or moved to pity; and reproaching such the Psalmist says, "They are
like the deaf adder, that stoppeth her ears. But his ear was the receptacle of the divine
words, and this he again makes manifest, when he says, "I will incline mine ear to a
parable, I will open my dark speech upon the harp." 12. Knowing these things then, let us
fortify ourselves with virtue on all sides, and thus we shall avert the wrath of God, and
let us make the members of the body instruments of righteousness; and let us discipline
eyes, and mouth, and hands, and feet, and heart, and tongue, and the whole body, to be
employed only in the service of virtue. And let us remember those three precepts, of which
I discoursed to your Charity, exhorting you to consider no one as an enemy, nor to speak
evil of any one of those who have aggrieved you; and to expel from your mouth the evil
custom of oaths. And with respect to the two former precepts, we will discourse to you on
another occasion; but we shall speak to you during the whole of the present week
respecting oaths; thus beginning with the easier precept. For it is no labour at all to
overcome the habit of swearing, if we would but apply a little endeavour, by reminding
each other; by advising; by observing; and by requiring those who thus forget themselves,
to render an account, and to pay the penalty. For what advantage shall we gain by
abstinence from meats, if we do not also expel the evil habits of the soul? Lo, we have
spent the whole of this day fasting; and in the evening we shall spread a table, not such
as we did on yester-eve, but one of an altered and more solemn kind.

Can any one of us then say that he has changed his life too this day; that he has altered
his ill custom, as well as his food? Truly, I suppose not! Of what advantage then is our
fasting? Wherefore I exhort and I will not cease to exhort, that undertaking each precept
separately, you should spend two or three days in the attainment of it; and just as there
are some who rival one another in fasting, and shew a marvellous emulation in it; (some
indeed who spend two whole days without food; and others who, rejecting from their tables
not only the use of wine, and of oil, but of every dish, and taking only bread and water,
persevere in this practice during the whole of Lent); so, indeed, let us also contend
mutually with one another in abolishing the frequency of oaths. For this is more useful
than any fasting; this is more profitable than any austerity. And this same care which we
display in abstaining from food, let us exhibit with respect to abstinence from oaths;
since we shall be chargeable with the reproach of extreme folly, while we regard not
things that are forbidden, and expend all our care upon things indifferent; for to eat is
not forbidden, but to swear is forbidden; we, however, abstaining from those things that
are permitted, daringly venture upon those things that are forbidden! On this account I
beseech your Charity to make some change, and to let the beginning of it be visible from
this day.

For if we spend the whole of the present fast with such zeal, having in this week attained
the practice of not swearing at all; and in the following having extinguished wrath; and
in that which succeeds it, having pulled up evil-speaking by the roots; and after that,
having amended what yet remains; thus going forward in our course, we shall come by little
and little to the very summit of virtue; and we shall escape the present danger; and shall
make God propitious; and the multitude will come back again to our city; and we shall
teach the fugitives that we are to place our hopes of safety neither in security of place,
nor in flight and retirement; but in piety of soul, and in virtue of manners. And thus
shall we obtain the good things of this and of the future life; which, God grant! we my
all be found worthy of, 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 Ghost, now and for ever
and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 5

The exhortation of the last Homily is continued in this. The people are exhorted to bear
with fortitude the impending wrath of the Emperor. The cases of Job and the Ninevites are
referred to as examples. It is shewn that men ought not to fear death, but sin. What it is
to die miserably is explained; and the Homily concludes with an earnest dissuasive against
the use of oaths. 1. The discourse concerning the three young men, and the Babylonian
furnace, did, as it would seem, yesterday give no small comfort to your Charity; and still
more the example in the case of Job, and that dunghill more to be venerated than any
kingly throne. For from seeing a royal throne no advantage results to the spectators, but
only a temporary pleasure, which has no profit; but from the sight of Job's dunghill, one
may derive every kind of benefit, yea, much divine wisdom and consolation, in order to
patience. Therefore to this day many undertake a long pilgrimage, even across the sea,
hastening from the extremities of the earth, as far as Arabia, that they may see that
dunghill; and having beheld it, may kiss the land, which contained the wrestling-ground of
such a victor, and received the blood that was more precious than all gold! For the purple
shines not so brilliantly, as did that body when dyed not in another's blood, but in its
own! Even those very wounds were more precious than all manner of jewels! For the nature
of pearls is of no help to our life; nor do they satisfy any necessary want on the part of
those who have them. But those wounds are a consolation for all sadness; and that thou
mayest learn this to be the truth, suppose any one were to lose a beloved and only son.
Shew him ten thousand pearls, and you will not console his grief, or lighten his anguish;

but recall to his mind the wounds of Job, and thou wouldest easily be able to minister
comfort by speaking thus: "Why sorrowest thou, O man? Thou hast lost one son; but that
blessed man, after he had been bereaved of the whole family of his children, both received
a plague in his own flesh, and sat down naked upon the dunghill, streaming with gore from
every part, and his flesh gradually wasting away; even he who was just, and true, so
devout a man, who stained from every evil deed, and had even God for a witness to his
virtue. By speaking thus thou wouldest extinguish all the sufferer's sadness, and remove
all his distress. Thus the wounds of the just man become more useful than pearls! 2.
Figure to yourselves then this wrestler; and imagine that you see that dunghill, and
himself sitting in the midst of it! That golden statue! set with gems! I know not how to
express it: for I am unable to find any material so precious as to compare it with that
body stained with blood! So far above every substance, however costly, was the nature of
that flesh, beyond all comparison more precious, and those wounds more splendid than the
sun's beams; for these illumine the eyes of the body; but those enlighten the eyes of the
mind! those struck the devil with utter blindness! Therefore it was, that after that blow,
he started back and appeared no more. And do thou, O beloved, learn thence too what
advantage there is in tribulation! For when the just man was rich, and enjoyed ease, he
had the means of accusing him. However falsely, yet still he had it in his power to say,
"Doth Job serve thee for nought?" But after he had stripped him and made him poor, he
dared not even open his mouth any more. When he was wealthy, he prepared to wrestle with
him, and threatened to overthrow him; but when he had made him poor, and taken away all he
had, and thrown him into the deepest distress, then he started back. When indeed his body
was sound, he lifted up his hands against him, but when he had battered his flesh, then he
fled,-defeated! Seest thou how to the vigilant, poverty is much better and more beneficial
than riches; and infirmity and sickness, than health; and trial, than tranquillity;
inasmuch as it makes the combatants more illustrious and vigorous?

3. Who hath seen or heard of such an astonishing contest? The fighters in worldly
contests, when they have battered the heads of their adversaries, are then victorious, and
are crowned! But this adversary, when he had battered the body of the just man,
perforating it with ulcers of every kind, and had reduced him to great weakness, was then
conquered, and drew back. Even when he had pierced his ribs in every direction, he was no
gainer thereby; for he spoiled him not of his hidden treasure, but he made him more
conspicuous to us; and through that piercing he gave to all the privilege to look into his
interior, and to discern completely the whole of his wealth! When he expected to prevail,
then he withdrew with much ignominy, and never again uttered a syllable! What is the
matter, O devil? For what cause withdrawest thou? Was not everything done that thou
chosest? Hast thou not taken away his flocks, his herds, his droves of horses and of
mules? Hast thou not also destroyed his troop of children? and battered his flesh to
pieces. For what reason withdrawest thou? "Because," saith he, "every thing I chose is
come to pass, and yet that which I most desired should come to pass, and for which I did
all those things, is not come to pass; he hath not blasphemed! For it was in order to
this, continues he, that I was doing all those things;

and as this is not come to pass, I am no gainer by having deprived him of his wealth; or
by the destruction of his children; or by the plague inflicted upon his body; but the
reverse of what I purposed hath come to pass; I have made my enemy more illustrious; I
have added lustre to his reputation. Perceivest thou, O beloved, how great was the reward
of tribulation? His body was fair and sound before, but it became more venerable, when
pierced through and through by these wounds! And thus wool, fair as it is before the
dyeing, when it becomes purple, takes an indescribable beauty, and an additional grace.
But if he had not stripped him, we should not have known the good condition of the victor;
if he had not pierced the body with ulcers, the rays within would not have shone forth. If
he had not made him sit down upon a dunghill, we should not have known his wealth. For a
king sitting on a throne is not so illustrious, as this man was notable and conspicuous,
whilst sitting upon his dunghill! For after the royal throne, comes death; but after that
dunghill, the kingdom of heaven!

4. Collecting then all these reasons, let us raise ourselves from the dejection which
oppresses us. For I have laid these histories before you, not that ye may applaud what is
spoken, but that ye may imitate the virtue and the patience of such noble men; that ye may
learn from the very facts, that there is nothing of human ills to be dreaded, save sin
only; neither poverty, nor disease, nor insult, nor malicious treatment, nor ignominy, nor
death, which is accounted the worst of all evils. To those who love spiritual wisdom, such
things are only the names of calamities; names which have no substantial reality. But the
true calamity consists in offending God, and in doing aught which is displeasing to Him.
For tell me, what is there in death which is terrible? Is it because it transports thee
more quickly to the peaceful haven, and to that life which is free from tumult? Although
man should not put thee to death, will not the very law of nature, at length stealing upon
thee, separate the body from the soul; and if this event which we fear does not happen
now, it will happen shortly.

5. I speak thus, not anticipating any dread or melancholy event: God forbid! But because I
am ashamed for those who are afraid of death. Tell me, whilst expecting such good things
as "eye hath not seen, nor ear heard, nor have entered the heart of man," dost thou demur
about this enjoyment, and art negligent and slothful; and not only slothful, but fearful
and trembling? And is it not shameful that thou art distressed on account of death,
whereas Paul groaned on account of the present life, and writing to the Romans said, "The
creation groaneth together, and ourselves also which have the first fruits of the Spirit
do groan." And he spoke thus, not as condemning the things present, but longing for the
things to come. "I have tasted," saith he, "of the grace, and I do not willingly put up
with the delay. I have the first fruits of the Spirit, and I press on towards the whole. I
have ascended to the third heaven; I have seen that glory which is unutterable; I have
beheld the shining palaces; I have learnt what joys I am deprived of, while I linger here,
and therefore do I groan." For suppose any one had conducted thee into princely halls, and
shewn thee the gold everywhere glittering on the walls, and all the rest of the glorious
show; if from thence he had led thee back afterward to a poor man's hut, and promised that
in a short time he would bring thee back to those palaces, and would there give thee a
perpetual mansion; tell me, wouldest thou not indeed languish with desire, and feel
impatient, even at these few days? Thus think then of heaven, and of earth, and groan with
Paul, not because of death, but because of the present life!

6. But grant me, saith one, to be like Paul, and I shall never be afraid of death. Why,
what is it that forbids thee, O man, to become like Paul? Was he not a poor man? Was he
not a tent maker? Was he not a man of humble position? For if he had been rich and high
born, the poor, when called upon to imitate his zeal, would have had their poverty to
plead; but now thou canst say nothing of this sort. For this man was one who exercised a
manual art, and supported himself too by his daily labours. And thou, indeed, from the
first hast inherited true religion from thy fathers; and from thy earliest age hast been
nourished in the study of the sacred writings; but he was "a blasphemer, and a persecutor,
and injurious," and ravaged the Church! Nevertheless, he so changed all at once, as to
surpass all in the vehemence of his zeal, and he cries out, saying, "Be ye imitators of
me, even as I also am of Christ. He imitated the Lord; and wilt not thou who hast been
educated in piety from the first, imitate a fellow-servant; one who by conversion was
brought to the faith at a later period of life? Knowest thou not, that they who are in
sins are dead whilst they live; and that they who live in righteousness, although they be
dead, yet they live? And this is not my word.

It is the declaration of Christ speaking to Martha, "He that believeth in me though he
were dead yet shall he live. Is our doctrine, indeed, a fable? If thou art a Christian,
believe in Christ; if thou believest in Christ, shew me thy faith by thy works. But how
mayest thou shew this? By thy contempt of death: for in this we differ from the
unbelievers. They may well fear death; since they have no hope of a resurrection. But
thou, who art travelling toward better things, and hast the opportunity of meditating on
the hope of the future; what excuse hast thou, if whilst assured of a resurrection, thou
are yet at the same time as fearful of death, as those who believe not the resurrection?
7. But I have no fear of death, says one, nor of the act of dying, but of a miserable
death, of being beheaded. Did John then, I ask, die miserably? for he was beheaded. Or did
Stephen die miserably? for he was stoned; and all the martyrs have thus died wretchedly,
according to this objection: since some have ended their lives by fire; and others by the
sword; and some cast into the ocean; others down a precipice; and others into the jaws of
wild beasts, have so come by their death. To die basely, O man, is not to come to one's
end by a violent death, but to die in sin! Hear, at least, the prophet moralising on this
very matter, and saying, "The death of sinners is evil." He does not say that a violent
death is evil; but what then? "The death of sinners is evil." And justly so; for after the
departure from this life, there is an intolerable punishment; undying vengeance, the
envenomed worm; the fire unquenchable, the outer darkness, the chains indissoluble; the
gnashing of teeth, the tribulation, and the anguish, and the eternal justice.

8. Since therefore such evils await sinners, what advantage can it be to them, though they
should end their days at home, and in their bed? Even so, on the other hand, it can do no
harm to the righteous to lay down the present life through sword, or steel, or fire, when
they are to depart to the good things that are immortal. Truly "the death of sinners is
evil." Such a death was that of the rich man, who despised Lazarus. He, when he had
terminated his life by a natural end, at home and on his bed, and with his relatives about
him, experienced after his departure to the other world a fiery torment; nor was he able
to obtain there even a little comfort, out of all the pleasure he had enjoyed in the
present life! But not so was it with Lazarus; for when lying upon the pavement, while the
dogs came and licked his sores, he had suffered a violent death (for what could be more
painful than hunger?), but on his departing hence he enjoyed eternal blessings,
luxuriating in the bosom of Abraham! In what respect, then, did it injure him that he died
a violent death? or what did it profit the rich man, that he died not with violence?

9. But, says some one, "We have no fear of dying by violence, but of dying unjustly; and
of being punished in a similar way with the guilty,-we who have had nothing to do with the
crimes of which we are suspected. What sayest thou, tell me? Art thou afraid of dying
unjustly, and wouldest thou wish to die justly. But who is there so wretched and
miserable, that when he had the alternative of dying unjustly, would rather depart by an
act of justice? For if it be necessary to fear death, it is necessary to fear it when it
comes upon us justly; since he indeed who dies unjustly, is by this very means made a
partaker with all the saints. For many of those who were approved and distinguished by
God, have been subjected to an unjust end; and first of all Abel. For it was not that he
had sinned against his brother, or done Cain any harm; but inasmuch as he had honoured
God, therefore was he slaughtered. But God permitted it. Was it, think you, because He
loved him, or because He hated him? Most clearly, because He loved him, and wished to make
his crown the brighter, by that most unjust murder. Seest thou then, that it becomes us
not to be afraid of dying by violence; nor yet of dying unjustly; but of dying in a state
of sin? Abel died unjustly. Cain lived, groaning and trembling! Which then, I would ask,
was the more blessed of the two;

he who went to rest in righteousness, or he who lived in sin; he who died unjustly, or he
who was justly punished? Would you have me declare unto your Charity, whence it is that we
are afraid of death? The love of the kingdom hath not penetrated us, nor the desire of
things to come inflamed us: otherwise we should despise all present things, even as the
blessed Paul did. Add to this, on the other hand, that we do not stand in awe of hell;
therefore death is terrible. We are not sensible of the unsufferable nature of the
punishment there; therefore, instead of sin, we fear death; since if the fear of the one
held possession of our souls, the fear of the other would not be able to enter. 10. And
this I will endeavour to make manifest, not from anything of a remote nature, but from
what is at our own doors; and from the events which have happened among us in these days.
For when the Emperor's letter came, ordering that tribute to be imposed which was thought
to be so intolerable, all were in a tumult; all quarrelled with it; thought it a sore
grievance, resented it; and when they met one another said, "Our life is not worth living,
the city is undone;-no one will be able to stand under this heavy burden; and they were
distressed as if placed in the extremest danger. After this, when the rebellion was
actually perpetrated, and certain vile, yea, thoroughly vile persons, trampling under foot
the laws, threw down the statues, and involved all in the utmost peril; and now that we
are in fear for our very lives, through the indignation of the Emperor, this loss of money
no longer stings us. But instead of such complaints, I hear from all a language of a
different kind. "Let the Emperor take our substance, we will gladly be deprived of our
fields and possessions, if any one will but ensure us safety for the bare body. As
therefore, before the fear of death pressed upon us, the loss of our wealth tormented us;
and after these lawless outrages had been perpetrated, the fear of death succeeding,
expelled the grief for that loss;

so if the fear of hell had held possession of our souls, the fear of death would not have
possessed them. But even as it is with the body, when two kinds of pain seize upon us, the
more powerful usually overshadows the weaker one, so also would it now happen; if the
dread of future punishment remained in the soul, that would overshadow all human fear. So
that if any one endeavours always to have the remembrance of hell, he will deride every
kind of death; and this will not only deliver him from the present distress, but will even
rescue him from the flame to come. For he who is always afraid of hell, will never fall
into the fire of hell; being made sober by this continual fear! 11. Permit me, that I now
say to you at a fitting time, "Brethren, be not children in understanding; howbeit in
malice be ye children." For this is a childish terror of ours, if we fear death, but are
not fearful of sin. Little children too are afraid of masks, but fear not the fire. On the
contrary, if they are carried by accident near a lighted candle, they stretch out the hand
without any concern towards the candle and the flame; yet a mask which is so utterly
contemptible terrifies them; whereas they have no dread of fire, which is really a thing
to be afraid of. Just so we too have a fear of death, which is a mask that might well be
despised; but have no fear of sin, which is truly dreadful; and, even as fire, devours the
conscience! And this is wont to happen not on account of the nature of the things, but by
reason of our own folly; so that if we were once to consider what death is, we should at
no time be afraid of it. What then, I pray you, is death? Just what it is to put off a
garment. For the body is about the soul as a garment; and after laying this aside for a
short time by means of death, we shall resume it again with the more splendour. What is
death at most? It is a journey for a season; a sleep longer than usual! So that if thou
fearest death, thou shouldest also fear sleep! If for those who are dying thou art pained,
grieve for those too who are eating and drinking, for as this is natural, so is that! Let
not natural things sadden thee; rather let things which arise from an evil choice make
thee sorrowful. Sorrow not for the dying man; but sorrow for him who is living in sin!

12. Would you have me mention another reason on account of which we fear death? We do not
live with strictness, nor keep a clear conscience; for if this were the case nothing would
alarm us, neither death, nor famine, nor the loss of wealth, nor anything else of this
kind. For he who lives virtuously, cannot be injured by any of these things, or be
deprived of his inward pleasure. For being supported by favourable hopes, nothing will be
able to throw him into dejection. What is there that any one can possibly effect, by which
he can cause the noble-minded man to become sorrowful? Take away his riches? He has yet
wealth that is in the heavens! Cast him out of his country? He will take his journey to
that city which is above! Load him with fetters? He has still his conscience free, and is
insensible to the external chain! Put his body to death? Yet he shall rise again! And as
he who fights with a shadow, and beaten the air, will be unable to hit any one; so he who
is at war with the just man, is but striking at a shadow, and wasting his own strength,
without being able to inflict any injury upon him. Grant me then to be sure of the kingdom
of heaven; and, if thou wishest, slay me this day. I shall be thankful to thee for the
slaughter; forasmuch as thou sendest me quickly to the possession of those good things!

"This, however," says some one, "is what we especially lament, that hindered as we are by
the multitude of our sins, we shall not attain to that kingdom. Such being the case then,
leave off lamenting death, and lament thy sins, in order that thou mayest be freed from
them! Grief, indeed, hath had its existence, not that we should sorrow for the loss of
wealth, nor for death, nor for anything else of that kind, but that we may employ it for
the taking away of our sins. And I will make the truth of this evident by an example.
Healing medicines have been made for those diseases only which they are able to remove;
not for those which are in no respect assisted by them. For instance (for I wish to make
the matter still plainer), the medicine which is able to benefit a malady of the eyes
only, and no other disease, one might justly say was made only for the sake of the eyes;
not for the stomach, nor for the hands, nor any other member. Let us then transfer this
argument to the subject of grief; and we shall find, that in none of those things which
happen to us, is it of any advantage, except to correct sin; whence it is apparent that it
hath had its existence only for the destruction of this.

Let us now take a survey of each of those evils which befall us, and let us apply
despondency as a remedy, and see what sort of advantage results from it. 13. Some one is
mulcted in property: he becomes sad, but this does not make good his loss. Some one hath
lost a son: he grieves, but he cannot raise the dead, nor benefit the departed. Some one
hath been scourged, beaten, and insulted; he becomes sorrowful. This does not recall the
insult. Some one falls into sickness, and a most grievous disease; he is dejected. This
does not remove his disease, but only makes it the more grievous. Do you see that in none
of these cases does sadness answer any useful purpose? Suppose that any one hath sinned,
and is sad. He blots out the sin; he gets free from the transgression. How is this shewn?
By the declaration of the Lord; for, speaking of a certain one who had sinned, He said,
"Because of his iniquity I made him sad for a while; and I saw that he was grieved, and he
went on heavily; and I healed his ways. Therefore also Paul saith, "Godly sorrow worketh
repentance unto salvation not to be repented of. Since then what I have said clearly
shews, that neither the loss of riches, nor insult, nor abuse, nor stripes, nor sickness,
nor death, nor any other thing of that kind can possibly be relieved by the interference
of grief, but sin only can it blot out and do away, it is evident that this is the only
reason why it hath its existence.

Let us therefore no more grieve for the loss of wealth, but let us grieve only when we
commit sin. For great in this case is the gain that comes of sorrow. Art thou amerced? Be
not dejected, for thus thou wilt not be at all benefited. Hast thou sinned? Then be sorry:
for it is profitable; and consider the skill and wisdom of God. Sin hath brought forth for
us these two things, sorrow and death. For "in the day thou eatest," He saith, "thou shall
surely die; and to the woman, "In sorrow thou shall bring forth children. And by both of
these things he took away sin, and provided that the mother should be destroyed by her
offspring. For that death as well as grief takes away sin, is evident, in the first place,
from the case of the martyrs; and it is plain too from what Paul saith to those who had
sinned, speaking on this wise, "For this cause many are weak and sickly among you, and
many sleep. Inasmuch, he observes, as ye have sinned, ye die, so that ye are freed from
sin by death. Therefore he goes on to say, "For if we would judge ourselves, we should not
be judged. But when we are judged, we are chastened of the Lord, that we should not be
condemned with the world. And even as the worm is brought forth from the wood, and devours
the wood; and a moth consumes the wool, from whence it originates;

so grief and death were born of sin, and devour sin. 14. Let us not then fear death, but
let us only fear sin, and grieve on account of this. And these things I speak, not
anticipating any thing fearful, God forbid! but wishing you when alarmed to be always thus
affected, and to fulfil the law of Christ in very deed. For "he," saith Christ, "that
taketh not his cross, and followeth after Me, is not worthy of Me." This He said, not that
we should bear the wood upon our shoulders, but that we should always have death before
our eyes. Even so as Paul, that is, died daily, and laughed at death, and despised the
present life. For indeed thou art a soldier, and standest continually at arms; but a
soldier who is afraid of death, will never perform a noble action. Thus then neither will
a Christian man, if fearful of dangers, perform anything great or admirable; nay, besides
this, he will be apt to be easily vanquished. But not so is it with the man who is bold
and lofty minded. He remains impregnable and unconquerable. As then the Three Children,
when they feared not the fire, escaped from the fire, so also we, if we fear not death,
shall entirely escape from death. They feared not the fire (for it is no crime to be
burnt), but they feared sin, for it is a crime to commit impiety. Let us also imitate
these and all such, and let us not be afraid of dangers, and then we shall pass safely
through them.

15. As for me, "I am not a prophet nor the son of a prophet," yet I understand clearly
thus much of the future, and I proclaim, both loudly and distinctly, that if we become
changed, and bestow some care upon our souls, and desist from iniquity, nothing will be
unpleasant or painful. And this I plainly know from the love of God toward man, as well as
from those things which He hath done for men, and cities, and nations, and whole
populations. For He threatened the city of Nineveh, and said, "There are yet three days,
and Nineveh shall be overthrown." What then, I ask, Was Nineveh overthrown? Was the city
destroyed? Nay, quite the contrary; it both arose, and became still more distinguished;
and long as is the time which has elapsed, it has not effaced its glory, but we all still
celebrate and admire it even to this day. For from that time it hath been a sort of
excellent haven for all who have sinned, not suffering them to sink into desperation, but
calling all to repentance; and by what it did, and by what it obtained of God's favour,
persuading men never to despair of their salvation, but exhibiting the best life they can,
and setting before them a good hope, to be confident of the issue as destined in any wise
to be favourable. For who would not be stirred up on hearing of such an example, even if
he were the laziest of mortals?

16. For God even preferred that His own prediction should fall to the ground, so that the
city should not fall. Or rather, the prophecy did not even so fall to the ground. For if
indeed while the men continued in the same wickedness, the sentence had not taken effect,
some one perhaps might have brought a charge against what was uttered. But if when they
had changed, and desisted from their iniquity, God also desisted from His wrath, who shall
be able any longer to find fault with the prophecy, or to convict the things spoken of
falsehood. The same law indeed which God had laid down from the beginning, publishing it
to all men by the prophet, was on that occasion strictly observed. What then is this law16
"I shall speak a sentence," saith He, "concerning a nation or a kingdom, to pluck up, and
to pulldown, and to destroy it; and it shall be, that if they repent of their evil, I will
also repent of the wrath which I said I would do unto them. Guarding then this law, he
saved those who were converted and released from His wrath those who desisted from their
wickedness. He knew the virtue of the barbarians; therefore He hastened the prophet
thither. Thus was the city agitated at the time, when it heard the prophet's voice, but
instead of being injured it was benefited by fear. For that fear was the cause of its
safety. The threatening effected the deliverance from the peril.

The sentence of overthrow put a stop to the overthrow. O strange and astonishing event!
the sentence threatening death, brought forth life! The sentence after it was published
became cancelled; the very opposite to that which takes place among temporal judges! for
in their case the proclamation of the sentence causes it to become valid, is fully to
ratify it; but on the contrary, with God, the publication of the sentence, caused it to be
cancelled. For if it had not been published, the offenders would not have heard; and if
they had not heard, they would not have repented, and if they had not repented, they would
not have warded off the punishment, nor would they have obtained that astonishing
deliverance. For how is it less than astonishing, when the judge declares sentence, and
the condemned discharge the sentence by their repentance! They, indeed, did not flee from
the city as we are now doing, but remaining in it they caused it to stand. It was a snare,
and they made it a fortification! It was a gulph, and a precipice, and they turned it into
a tower of safety! They had heard that the buildings would fall, and yet they fled not
from the buildings, but they fled from their sins. They did not depart each from his house
as we do now, but each departed from his evil way; for, said they, "why should we think
the walls have brought forth the wrath? we are the causes of the wound; we then should
provide the medicine.

Therefore they trusted for safety, not to a change of habitations, but of habits. 17. Thus
did the barbarians! and are we not ashamed, and ought we not to hide our faces, whilst
instead of changing our habits, as they did, we change only our habitations; privily
removing our goods, and doing the deeds of men that are drunken? Our Master is angry with
us; and we, neglecting to appease His wrath, carry about our household stuff from place to
place, and run hither and thither, seeking where we may deposit our substance; while we
ought rather to seek where we may deposit our soul in safety; or rather, it behoveth us
not to seek, but to entrust its safety to virtue and uprightness of life. For when we were
angry and displeased with a servant, if he, instead of defending himself against our
displeasure, went down to his apartment, and collecting together his clothes, and binding
up together all his movables, meditated a flight, we could not tamely put up with this
contempt. Let us then desist from this unseasonable endeavour, and let us each say to God,
"Whither shall I go from Thy Spirit, and whither shall I flee from Thy presence? Let us
imitate the spiritual wisdom of the barbarians. They repented even on uncertain grounds!
For the sentence had no such clause, "If ye turn and repent, I will set up the city; but
simply, "Yet three days, and Nineveh shall be overthrown. What then said they? "Who
knoweth whether God will repent of the evil He said He would do unto us? Who knoweth?

They know not the end of the event, and yet they do not neglect repentance! They are
unacquainted with God's method of shewing mercy, and yet they change upon the strength of
uncertainties! For neither was it in their power to look at other Ninevites who had
repented and been saved; nor had they read prophets; nor had they heard patriarchs; nor
had they enjoyed counsel, or partaken of admonition; nor had they persuaded themselves
that they should certainly propitiate God by repentance. For the threatening did not imply
this: but they were doubtful, and hesitating concerning it; and yet they repented with all
diligence. What reason then shall we have to urge, when those, who had no ground for
confidence as to the issue, are seen to have exhibited so great a change; but thou who
hast ground of confidence in the mercy of God, and who hast frequently received many
pledges of His care, and hast heard prophets, and apostles, and hast been instructed by
actual events; hast yet no emulation to reach the same measure of virtue as these did!
Great assuredly was their virtue! but greater by far was the mercy of God! and this may be
seen from the very greatness of the threat. For this reason God did not add to the
declaration, "But if ye repent. I will spare: in order that by setting forth a sentence
without limitation, He might increase the fear and having increased the fear, He might
constrain them more speedily to repentance.

18. The prophet is indeed ashamed, foreseeing what the issue would be, and conjecturing
that what he had prophesied, would remain unaccomplished; God however is not ashamed, but
is desirous of one thing only, viz. the salvation of men, and corrects His own servant.
For when he had entered the ship, He straightway there raised a boisterous sea; in order
that thou mightest know that where sin is, there is a tempest; where there is
disobedience, there is the swelling of the waves. The city was shaken because of the sins
of the Ninevites; and the ship was shaken because of the disobedience of the prophet. The
sailors therefore threw Jonah in the deep, and the ship was preserved. Let us then drown
our sins, and our city will assuredly be safe! Flight will certainly be no advantage to
us; for it did not profit him; on the contrary, it did him injury. He fled from the land
indeed, but he fled not from the wrath of God; he fled from the land, but he brought the
tempest after him on the sea; and so far was he from obtaining any benefit by his flight,
that he plunged those also who received him into the extremest peril. And whilst he sat
sailing in the ship, although the sailors, the pilots, and all the necessary apparatus of
the ship were there present, he was placed in the utmost danger.

After, however, having been thrown out into the deep, and having put away his sin by means
of the punishment, he had been conveyed into that unstable vessel, I mean, the whale's
belly, he enjoyed great security. This was for the purpose of teaching thee, that as no
ship can be of any use to him who is living in sin, so him who has put away his sin, the
sea cannot drown, nor monsters destroy. Of a truth, the waves received, but they did not
suffocate him. The whale received him, but did not destroy him; but both the animal and
the element gave back to God unhurt that, with which they were entrusted; and by all these
things the prophet was taught to be humane and merciful; and not to be more cruel than
wild beasts, or thoughtless sailors, or unruly waves. For even the sailors did not
immediately at first give him up, but after much compulsion; and the sea and the monster
guarded him with great kindness; all these things being under God's direction.

19. Therefore he came back again; he preached; he threatened; he persuaded; he preserved;
he affrighted; he amended; he established; by one, and that the first preaching! Many days
he needed not, nor continued counsel; but speaking these simple words only, he brought all
to repentance! On this account God did not lead him directly from the ship into the city;
but the sailors committed him to the sea; the sea to the whale; the whale to God; God to
the Ninevites; and by this long circuit he brought back the fugitive, that he might
instruct all, that it is impossible to fly from the hands of God; that whithersoever any
one may roam, dragging his sin after him, he will have to undergo a thousand evils; and
though no mortal were present, yet on every side the whole creation will rise up against
him with the utmost vehemence! Let us not then provide for our safety by flight, but by a
change of the moral character. Is it for remaining in the city that God is angry with
thee, that thou shouldest fly? It is because thou hast sinned, that He is indignant. Lay
aside therefore the sin, and where the cause of thy wound lies, thence remove the fountain
of the evil. For the physicians too give us directions to cure contraries by contraries.
Is fever, for instance, produced by a full diet? They subject the disease to the regimen
of abstinence. Does any one fall sick from sadness?

They say that mirth is the suitable medicine for it. Thus also it befits us to act with
respect to diseases of the soul. Hath listlessness excited the wrath? let us shake this
off by zeal, and let us manifest in our conduct a great change. We have the fast, a very
great auxiliary and ally in our warfare; and besides the fast, we have the impending
distress, and the fear of danger. Now then, in season, let us be at work on the soul; for
we shall easily be able to persuade it to whatever we choose; since he who is alarmed and
trembling, and set free from all luxury, and who lives in terror, is able to practise
moral wisdom without difficulty, and to receive the seeds of virtue with much alacrity.
20. Let us therefore persuade it to make this first change for the better, by the
avoidance of oaths; for although I spake to you yesterday, and the day before, on this
same subject; yet neither to-day, nor to-morrow, nor the day after, will I desist giving
my counsel on this subject. And why do I say to-morrow and the day following? Until I see
that you are amended, I will not abstain from doing so. If those, indeed, who transgress
this law, are not ashamed, far less should we who bid them not transgress it, feel this
frequency of the admonition to be a matter worthy of shame. For to be continually
reminding men of the same topics is not the fault of the speaker, but of the hearers,
needing as they do perpetual instruction, upon simple and easily-observed precepts. What
indeed is easier than not to swear? It is only a good work of habit. It is neither labour
of the body, nor expenditure of wealth. Art thou desirous to learn how it is possible to
get the better of this infirmity, how it is possible to be set free from this evil habit?
I will tell thee of a particular method by which if pursued thou wilt certainly master it.
If thou seest either thyself or any other person, whether it be one of thy servants, or of
thy children, or thy wife, ensnared in this vice; when thou hast continually reminded them
of it, and they are not amended, order them to retire to rest supperless;

and impose this sentence upon thyself, as well as upon them, a sentence which will bring
with it no injury, but a gain. For such is the nature of spiritual acts; they bring profit
and a speedy reformation. The tongue when constantly punished, when straitened by thirst.
and pained by hunger, receives a sufficient admonition, even whilst no one is its monitor;
and though we were the most stupid of mortals, yet when we are thus reminded by the
greatness of the punishment during a whole day, we shall need no other counsel and
exhortation. 21. Ye have applauded what I have spoken. But still shew me your applause too
by deeds. Else what is the advantage of our meeting here? Suppose a child were to go to
school every day, yet if he learnt nothing the more for it, would the excuse satisfy us
that he every day went there? Should we not esteem it the greatest fault, that going there
daily, he did it to no purpose. Let us consider this with ourselves, and let us say to
ourselves, For so long a time have we met together at church, having the benefit of a most
solemn Communion, which has in it much profit; and should we return back again just as we
came, with none of our defects corrected, of what advantage is our coming here? For most
actions are done, not for themselves, but for the effects which follow through their
means; as, for example, the sower does not sow for the mere sake of sowing, but in order
that he may reap too; since if this were not to follow, the sowing would be a loss, the
seeds rotting without any kind of advantage. The merchant doth not take a voyage merely
for sailing's sake, but that he may increase his substance by going abroad; since, if this
be not attained beside, extreme mischief will result, and the voyage of merchants were but
for loss. Let us indeed consider this in relation to ourselves.

We also meet together in the church, not for the mere purpose of spending time here, but
in order that we mayreturn having gained a great and spiritual benefit. Should we then
depart empty, and without having received any advantage, this our diligence becomes our
condemnation! In order that this may not occur, and extreme mischief result, on departing
from this place, let friends practise with one another; fathers with children; and masters
with servants; and train yourselves to perform the task assigned you; so that when ye come
back again, and hear us giving you counsel on the same subjects, ye may not be put to
shame by an accusing conscience, but may rejoice and be glad, whilst ye perceive that ye
have accomplished the greatest part of the admonition. 22. Let us not moralize on these
things here only. For this temporary admonition does not suffice to extirpate the whole
evil; but at home also, let the husband hear of these things from the wife, and the wife
from the husband. And let there be a kind of rivalry among all in endeavouring to gain
precedence in the fulfilment of this law; and let him who is in advance, and hath amended
his conduct, reproach him who is still loitering behind; to the end that he may stir him
up the more by these gibes. He who is deficient, and hath not yet amended his conduct, let
him look at him who hath outstripped him, and strive with emulation to come up with him
quickly. If we take advice on these points, and are anxiously concerned about them, our
other affairs will speedily be well adjusted. Be thou solicitous about God's business, and
he will take care of thine! And do not say to me, "What if any one should impose upon us
the necessity of taking oaths? What if he should not believe us? For assuredly, where a
law is transgressed, it is improper to make mention of necessity; forasmuch as there is
but one necessity which cannot be dispensed with, viz. that of not offending God! This,
however, I say further; cut off in the meantime superfluous oaths, those that are taken
uselessly, and without any necessity; those to your own family, those to your friends,
those to your servants;

and should you take away these, you will have no further need of me for the others. For
the very mouth that has been well disciplined to dread and to avoid the frequent oath,
should any one constrain it a thousand times, would never consent to relapse again into
the same habit. On the contrary, as now, with much labor and vast importunity, by
alarming, threatening, exhorting, and counselling, we have scarcely been able to bring it
over to a different habit, so in that case, although any one were to impose ever so great
necessity, he could not possibly persuade to a transgression of this law. And as a person
would never choose to take a particular poison, however urgent the necessity might be, so
neither would he to utter an oath! 23. Should this amendment then take place, it will be
an encouragement and inducement to the attainment of the remaining parts of virtue. For he
who has not accomplished anything at all becomes listless, and quickly falls; but he who
is conscious with himself that he has fulfilled at least one precept, coming by this to
have a good hope, will go on with greater alacrity towards the rest; so that, after he has
reached one, he will presently come to another; and will not halt until he has attained
the crown of all. For if with regard to wealth, the more any one obtains of it, the more
he desires, much rather may this be seen with reference to spiritual attainments.
Therefore I hasten, and am urgent that this work may take its commencement, and that the
foundation of virtue may be laid in your souls. We pray and beseech, that ye will remember
these words, not only at the present time, but also at home, and in the market, and
wheresoever ye pass your time. Oh! that it were possible for me familiarly to converse
with you! then this long harangue of mine would have been unnecessary. But now since this
may not be, instead of me, remember my words: and while you are sitting at table, suppose
me to enter, and to be standing beside you, and dinning into you the things I now say to
you in this place.

And wheresoever there may be any discourse concerning me among you, above all things
remember this precept, and render me this recompense far my love toward you. If I see that
you have fulfilled it, I have received my full return, and have obtained a sufficient
recompense for my labours. In order then that ye may both render us the more active, and
that yourselves too may be in the enjoyment of a good hope; and may provide for the
accomplishment of the remaining precepts with greater facility; treasure up this precept
in your souls with much care, and ye will then understand the benefit of this admonition.
And since a vestment broidered with gold is a beautiful and conspicuous object, but seems
much more so to us when it is worn upon our own person; thus also the precepts of God are
beautiful when being praised, but appear far more lovely when they are rightly practised.
For now indeed ye commend what is spoken during a brief moment of time, but if ye reduce
it to practice, you will alike commend both yourselves and us all day long, and all your
lives long. And this is not the grand point, that we shall praise one another; but that
God will accept us; and not only accept us, but will also reward us with those gifts that
are great and unspeakable!

Of which may we all be deemed worthy, through the grace and lovingkindness of our Lord
Jesus Christ, through whom, and with whom, to the Father together with the Holy Ghost, be
glory, now and always, for ever and ever. Amen.

HOMILY 6

This Homily is intended to shew that the fear of Magistrates is beneficial. It also
contains an account of what occurred, during their journey, to those who were conveying
the tidings of the sedition to the Emperor. The case of Jonah is further cited in
illustration. The exhortation on the fear of death is here continued; and it is shewn,
that he who suffers unjustly, and yet gives thanks to God, by whose permission it happens,
is as one suffering for God's sake. Examples are again adduced from the history of the
Three Children, and the Babylonian furnace. The Homily concludes with an address on the
necessity of abstaining from oaths. 1. We have spent many days addressing words of comfort
to your Charity. We would not, however, on that account lay the subject aside; but as long
as the sore of despondency remains, we will apply to it the medicine of consolation. For
if in the case of bodily wounds, physicians do not give over their fomentations, until
they perceive that the pain has subsided; much less ought this to be done in regard to the
soul. Despondency is a sore of the soul; and we must therefore foment it continually with
soothing words. For not so naturally is warm water efficacious to soften a hard tumour of
the flesh, as words of comfort are powerful to allay the swelling passions of the soul.
Here, there is no need of the sponge as with physician, but instead of this we employ the
tongue. No need of fire here, that we may warm the water; but instead of fire, we make use
of the grace of the Spirit. Suffer us then to do so to-day. For if we were not to comfort
you, where else could ye obtain consolation? The judges affright; the priests therefore
must console! The rulers threaten; therefore must the Church give comfort! Thus it happens
with respect to little children. The teachers frighten them, and send them away weeping to
their mothers; but the mothers receiving them back to their own bosoms, keep them there,
embrace them, and kiss them, while they wipe away their tears, and relieve their sorrowing
spirits;

persuading them by what they say, that it is profitable for them to fear their teachers.
Since therefore the rulers also make you afraid, and render you anxious, the Church, which
is the common mother of us all, opening her bosom, and cradling us in her arms,
administers daily consolation; telling us that the fear of rulers is profitable, and
profitable too the consolation that comes from hence. For the fear of the former does not
permit us to be relaxed by listlessness, but the consolation of the latter does not allow
us to sink under the weight of sadness; and by both these means God provides for our
safety. He Himself hath armed magistrates with power; that they may strike terror into the
licentious; and hath ordained His priests that they may administer consolation to those
that are in sorrow. 2. And both these things are taught us by the Scripture, and by actual
experience of recent events. For if, whilst there are magistrates and soldiers living
under arms, the madness of a few individuals, a motley crew of adventurers, hath kindled
such a fire among us, in so short a moment of time, and raised such a tempest, and made us
all to stand in fear of shipwreck, suppose the fear of magistrates to be wholly taken
away? To what lengths would they not have gone in their madness? Would they not have
overthrown the city from its foundations, turning all things upside down, and have taken
our very lives? If you were to abolish the public tribunals, you would abolish all order
from our life. And even as if you deprive the ship of its pilot, you sink the vessel; or
as, if you remove the general from the army, you place the soldiers bound in the hands of
the enemy; so if you deprive the city of its rulers, we must lead a life less rational
than that of the brutes, biting and devouring one another; the rich man, the poorer; the
stronger man, the weaker; and the bolder man, him who is more gentle. But now by the grace
of God none of these things happen. For they who live in a state of piety, require no
correction on the part of the magistrates; for "the law is not made for a righteous man,"
saith one.

But the more numerous being viciously inclined, if they had no fear of these hanging over
them, would fill the cities with innumerable evils; which Paul knowing, observed, "There
is no power, but of God, the powers that be are ordained of God. For what the tie-beams
are in houses, that rulers are in cities; and in the same manner as if you were to take
away the former, the walls, being disunited, would fall in upon one another of their own
accord; so were you to deprive the world of magistrates, and of the fear that comes of
them, houses at once, and cities, and nations, would fall on one another in unrestrained
confusion, there being no one to repress, or repel, or persuade them to be peaceful, by
the fear of punishment! 3. Let us not then be grieved, beloved, by the fear of our rulers,
but let us give thanks to God that He hath removed our listlessness, and rendered us more
diligent. For tell me, what harm hath arisen from this concern and anxiety? Is it that we
are become more grave, and gentle; more diligent, and attentive? that we see no one
intoxicated, and singing lascivious airs? Or is it that there are continual supplications,
and prayers, and tears? that unseasonable laughter, and impure words, and all
dissoluteness is banished; and that the city is now in all respects, like the pattern of a
modest and virtuous woman? Dost thou grieve, I ask, for any of these reasons? For these
things, assuredly, it were right to rejoice, and to be thankful to God, that by the terror
of a few days He hath put an end to such stupidity!

"Very true," saith some one, "if our danger did not go beyond fear, we should have reaped
a sufficient benefit; but we are now in dread lest the mischief should proceed much
farther, and we should be all placed in the extremest peril." Nevertheless, I say, fear
not. Paul comforteth you, saying, "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." He indeed Himself hath said. "I will never leave thee, nor
forsake thee." For had He resolved to punish us in deed, and in actual endurance, He would
not have given us over to terror during so many days. For when He would not punish, He
affrights; since if He were intending to punish, fear would be superfluous, and
threatening superfluous. But now, we have sustained a life more grievous than countless
deaths; fearing and trembling during so many days, and being suspicious of our very
shadows; and paying the punishment of Cain; and in the midst of our sleep, starting up,
through constant agony of mind. So that if we have kindled God's wrath, we have appeased
Him in the endurance of such a punishment. For if we have not paid the satisfaction due to
our sins, yet it hath been enough to satisfy the mercy of God.

4. But not this, but many other grounds for confidence ought we to have. For God hath
already given us not a few pledges for favourable hopes. And first of all, those who
carried the evil tidings departing hence with the speed of wings, supposing they should
long ere this have reached the camp, are yet delayed in the midst of their journey. So
many hindrances and impediments have arisen; and they have left their horses, and are now
proceeding in vehicles; whence their arrival must of necessity be retarded. For since God
here stirred up our priest, and common father, and persuaded him to go forth, and
undertake this embassy, he detained the messengers for a while, when they were but half
way on their road, lest arriving before him they might kindle the fire, and make our
teacher's efforts to mend matters useless, when the royal ears had become inflamed. For
that this hindrance on the road, was not without God's interposition is evident from this.
Men who had been familiar with such journeys all their lives, and whose constant business
it was to ride on horseback, now broke down through the fatigue of this very riding; so
that what hath now happened is the reverse of what took place in the case of Jonah. For
God hastened him when unwilling, to go on his mission. But these, who were desirous to go,
He hindered. O strange and wonderful event! He wished not to preach of an overthrow; and
God forced him to go against his will.

These men with much haste set forward to be the bearers of a message of overthrow, and
against their will again He has hindered them! For what reason think you? Why, because in
this case the haste was an injury; but in the other case, haste brought gain. On this
account, He hastened him forward by means of the whale; and detained these by means of
their horses. Seest thou the wisdom of God? Through the very means by which each party
hoped to accomplish their object, through these each received an hindrance. Jonah expected
to escape by the ship, and the ship became his chain. These couriers, by means of their
horses, expected the more quickly to see the Emperor; and the horses became the obstacles;
or rather, neither the horses in one case, nor the ship in the other, but the Providence
of God everywhere directing all things according to its own wisdom!

5. Consider also His care over us, and how He both affrighted and consoled us. For after
permitting them to set out on the very day when all these outrages were committed, as if
they would report all that had taken place to the Emperor; He alarmed us all at their
sudden departure. But when they were gone, and two or three days had elapsed, and we
thought the journey of our Priest would now be useless, as he would arrive when it was too
late, He delivered us from this fear, and comforted us by detaining them, as I observed,
midway; and by providing persons coming to us from thence by the same road, to announce to
us all the difficulties they had met with on their journey, that we might thus take a
little breath, as indeed we did, and were relieved of a great part of our anxiety. Having
heard of this, we adored God who had done it, who hath even now more tenderly than any
father disposed all things for us, delaying by some invisible power those evil messengers,
and all but saying to them, "Why do ye hasten? Why do ye press on, when ye are going to
overwhelm so great a city? For are ye the bearers of a good message to the Emperor? Wait
there till I have made ready my servant, as an excellent physician, to come up with you
and anticipate you in your course.

But if there was so much of providential care in the first breaking out of this wound of
iniquity, much more shall we obtain a greater freedom from anxiety, after conversion,
after repentance, after so much fear, after tears and prayers. For Jonah was very properly
constrained, in order that he might be forcibly brought to repentance; but ye have already
given striking evidences of repentance, and conversion. Therefore, it is necessary that
you should receive consolation, instead of a threatening messenger. For this reason also
hath He sent our common father hence, notwithstanding the many things to hinder it. But if
He had not been tender of our safety, He would not have persuaded him to this, but would
have hindered him, however disposed he might be to undertake the journey. 6. There is a
third reason by which I may possibly persuade you to have confidence; I mean, the present
sacred season, which almost all, even unbelievers, respect; but to which this our
divinely-favoured Emperor has shewn such reverence and honour, as to surpuss all the
Emperors who have reigned with a regard for religion before him. As a proof of this, by
sending a letter on these days in honour of the feast, he liberated nearly all those who
were lodged in prison; and this letter our Priest when he arrives will read to him; and
remind him of his own laws, and will say to him, "Do thou exhort thyself, and remember
thine own deeds! Thou hast an example for thy philanthropy at home! Thou didst choose to
forbear from executing a justifiable slaughter, and wilt thou endure to perpetrate one
that is unjust. Reverencing the feast, thou didst discharge those who had been convicted
and condemned; and wilt thou, I ask, condemn the innocent, and those who have not
committed any violence, and this when the sacred season is present? That be far from thee,
O Emperor! Thou, speaking by this Epistle to all the cities, didst say, `Would it were
possible for me to raise even the dead.' This philanthropy and these words we now stand in
need of. To conquer enemies, doth not render kings so illustrious, as to conquer wrath and
anger; for in the former case, the success is due to arms and soldiers;

but here the trophy is simply thine own, and thou hast no one to divide with thee the
glory of thy moral wisdom. Thou hast overcome barbarian war, overcome also Imperial wrath!
Let all unbelievers learn that the fear of Christ is able to bridle every kind of
authority. Glorify thy Lord by forgiving the trespasses of thy fellow-servants; that He
also may glorify thee the more; that at the Day of Judgment, He may bend on thee an Eye
merciful and serene, being mindful of this thy lovingkindness! This, and much more, he
will say, and will assuredly rescue us from the Emperor's wrath. And not only will this
fast be of the greatest assistance to us in influencing the Emperor in our favour, but
also towards enduring what befalls us with fortitude; for we reap no small consolation
from this season. For our very meeting together daily as we do, and having the benefit of
hearing the divine Scriptures; and beholding each other; and weeping with each other; and
praying, and receiving Benedictions, and so departing home, takes off the chief part of
our distress.

7. Let us, therefore, not despond, nor give ourselves up by reason of our distress; but
let us wait, expecting a favourable issue; and let us give heed to the things that are now
about to be spoken. For it is my purpose to discourse to you again to day respecting
contempt for death. I said to you, yesterday, that we are afraid of death, not because he
is really formidable; but because the love of the kingdom hath not kindled us, nor the
fear of hell laid hold of us; and because besides this we have not a good conscience. Are
you desirous that I should speak of a fourth reason for this unseasonable distress, one
which is not less, and truer than the rest? We do not live with the austerity that
becometh Christians. On the contrary, we love to follow this voluptuous and dissolute and
indolent life; therefore also it is but natural that we cleave to present things; since if
we spent this life in fastings, vigils, and poverty of diet, cutting off all our
extravagant desires; setting a restraint upon our pleasures; undergoing the toils of
virtue; keeping the body under like Paul, and bringing it into subjection; not "making
provision for the lusts of the flesh; and pursuing the strait and narrow way, we should
soon be earnestly desirous of future things, and eager to be delivered from our present
labours.

And to prove that what I say is not untrue, ascend to the tops of the mountains, and
observe the monks who are there; some in sackcloth; some in bonds; some in fastings; some
shut up in darkness. Thou wilt then perceive, that all these are earnestly desiring death,
and calling it rest. For even as the pugilist is eager to leave the stadium, in order that
he may be freed from wounds; and the wrestler longs for the theatre to break up, that he
may be released from his toils; so also he who by the aid of virtue leads a life of
austerity, and mortification, earnestly longs for death in order that he may be freed from
his present labours, and may be able to have full assurance in regard to the crowns laid
up in store, by arriving in the still harbour, and migrating to the place where there is
no further apprehension of shipwreck. Therefore, also, hath God provided for us a life
that is naturally laborious and troublesome; to the end that being here urged by
tribulation, we may conceive an eager longing for future blessings; for if now, whilst
there are so many sorrows, and dangers, and fears, and anxieties, surrounding us on all
sides, we thus cling to the present life; when should we ever be desirous of the life to
come, if our present existence were altogether void of grief and misery?

8. Thus also God acted towards the Jews. For wishing to infuse into them a desire of
returning (to Canaan), and to persuade them to hate Egypt, He permitted them to be
distressed by working in clay, and brick-making, that being oppressed by that weight of
toil and affliction, they might cry unto God respecting their return. For if, indeed when
they departed after these things had happened, they did again remember Egypt, with their
hard slavery, and were urgent to turn back to that former tyranny; what if they had
received no such treatment from these barbarians? when would they have ever wished to
leave that strange land? To the end, therefore, that we may not be too closely attached to
the earth, and grow wretched whilst gaping after present things, and become unmindful of
futurity, God hath made our lives here full of labour. Let us not then cherish the love of
the present life beyond what is necessary. For what doth it profit us? or what is the
advantage of being closely rivetted to the desire of this present state? Art thou willing
to learn in what respect this life is advantageous? It is so, inasmuch as it is the
ground-work and starting point of the life to come; the wrestling-school and the arena for
crowns of victory hereafter! so that if it does not provide these for us, it is worse than
a thousand deaths. For if we do not wish to live so as to please God, it is better to die.

For what is the gain? What have we the more? Do we not every day see the same sun, and the
same moon, the same winter, the same summer, the same course of things? "The thing that
hath been, shall be; and that which is done, is that which shall be done. Let us not then
at once pronounce those happy, who are alive, and bewail the dead, but let us weep for
those who are in their sins, whether they be dead or alive. And on the other hand, let us
call those happy in whatsoever condition they be, who are in a state of righteousness.
Thou, forsooth, fearest and lamentest "one" death; but Paul, who was dying daily, was so
far from shedding a tear on that account, that he rejoiced and exulted! 9. "O that I did
endure the peril for God," saith some one, "then I should have no anxiety! But do not even
now sink into despondency; for not only indeed is he well approved, who suffers in the
cause of God: but he who is suffering any thing unjustly: and bearing it nobly, and giving
thanks to God who permits it, is not inferior to him who sustains these trials for God's
sake. The blessed Job is a proof of this, who received so many intolerable wounds through
the devil's plotting against him uselessly, vainly, and without cause. Yet, nevertheless,
because he bore them courageously, and gave thanks to God who permitted them, he was
invested with a perfect crown. Be not sad then on account of death; for it is natural to
die: but grieve for sin; because it is a fault of the will. But if thou grievest for the
dead, mourn also for those who are born into the world; for as the one thing is of nature,
so is the other too of nature. Should any one, therefore, threaten thee with death, say to
him, "I am instructed by Christ not to `fear them which kill the body, but are not able to
kill the soul.'" Or should he threaten thee with the confiscation of thy goods, say to
him, "Naked came I out of my mother's womb, and naked shall I return thither. We brought
nothing into this world, and it is certain we can carry nothing out.

"And though thou take me not, death will come and take me; and though thou slay me not,
yet the law of nature will presently interfere and bring the end. Therefore we should fear
none of these things which are brought on us by the order of nature, but those which are
engendered by our own evil will; for these bring forth our penalty. But let us continually
consider this, that as regards the events which come upon us unexpectedly we shall not
mend them by grieving, and so we shall cease to grieve. 10. And moreover we should think
of this again, that if we suffer any evil unjustly, during the present life, we discharge
a multitude of sins. Therefore it is a great advantage to have out the chastisement of our
sins here, and not there; for the rich man received no evil here, and therefore he was
scorched in the flames there; and that this was the reason why he did not enjoy any
consolation, hear in proof what Abraham saith, "Son, thou hast received thy good things;
therefore thou art tormented. But that to the good things bestowed on Lazarus, not only
his virtue, but his having here suffered a thousand ills, contributed, learn also from the
patriarch's words. For having said to the rich man, "Thou hast received thy good things,"
he goes on to say, "and Lazarus evil things, and for this reason he is comforted. For as
they who live virtuously, and are afflicted, receive a double reward from God, so he who
liveth in wickedness, and fares sumptuously, shall have a double punishment. Again, I
declare this not for the purpose of accusing those who have taken flight, for it is said,
"Add not more trouble to a heart that is vexed; nor do I say it because I wish to rebuke;
(for the sick man stands in need of consolation); but for the purpose of endeavouring to
promote an amendment. Let us not entrust our safety to flight, but flee from sins, and
depart from our evil way.

If we escape from these things, although we be in the midst of ten thousand soldiers; not
one of them will be able to smite us; but not flying from these, though we ascend to the
very summit of the mountains, we shall there find innumerable enemies! Let us again call
to mind those three children, who were in the midst of the furnace, yet suffered no evil,
and those who cast them into it, how they that sat around were all consumed. What is more
wonderful than this? The fire freed those it held possession of, and violently seized
those whom it did not hold, to teach thee, that not the habitation, but the habit of life,
bringeth safety or punishment. Those within the furnace escaped, but those without were
consumed. To each alike were the same bodies, but not the same dispositions. For this
reason neither were the effects on them the same; for hay, although it lie without the
flame, is quickly kindled; but gold, although it remain within, becomes the more
resplendent!

11. Where now are those who said, "Let the Emperor take all, and grant us our bodies free?
Let such go and learn what is a free body. It is not immunity from punishment that makes
the body free, but perseverance in a life of righteousness. The bodies of these youths,
for instance, were free, though they were given over to the furnace, because they had
before put off the slavery of sin. For this alone is liberty; and not an immunity from
punishment, or from suffering anything fearful. But having heard of the furnace, call thou
to mind the "rivers of fire," which there shall be in that fearful day. For as on the
above occasion, the fire seized upon some, but reverenced others, so also shall it be with
those rivers. If any one should then have hay, wood, stubble, he increases the fire; but
if he has gold and silver, he becomes the brighter. Let us therefore get together this
kind of material, and let us bear the present state of things nobly; knowing that this
tribulation will both bring us deliverance from that punishment if we understand how to
practise true wisdom, and will also make us better here; and not only us, but but often
those too, who throw us into trouble, if we be vigilant; so abundant is the force of this
spiritual wisdom; which was the case then even with the tyrant. For when he knew that they
had suffered no harm, hear how he changed his language.

"Ye servants of the most high God, come forth, and come hither. Didst not thou say, a
little before "Who is that God that shall deliver you out of my hands? What hath happened?
Whence this change? Thou sawest those without destroyed, and dost thou call on those
within? Whence hath it come to pass that thou art grown wise in such matters. Thou seest
how great a change took place in the monarch! Whilst he had not yet exercised his power
over them, he blasphemed, but as soon as he had cast them into fire, he began to shew
moral wisdom. For this reason also God permitted all to take place, whatsoever the tyrant
wished, in order that He might make it manifest, that none will be able to injure those
who are kept by Him. And what He did towards Job, He performed here. For on that occasion
also, He permitted the devil to manifest all his power; and not till he had exhausted all
his darts, and no further mode of plotting against him remained, was the combatant led out
of the field, that the victory might be brilliant and indubitable. So here too He did the
very same thing. He willed to overthrow their city, and God stayed him not: he willed to
carry them away captive, and He hindered him not: he willed to bind them, and He
permitted; to cast them into the furnace, and He allowed it: to heat the flame beyond its
measure, and this too He suffered;

and when there was nothing further left for the tyrant to do, and he had exhausted all his
strength, then God manifested His own power, and the patience of the youths. Seest thou
how God permitted these tribulations even to the end, that He might shew the assailants
the spiritual wisdom of those whom they assailed, as well as His own providence. Both of
which circumstances also that man then discerned, and cried out, "Ye servants of the most
high God, come forth, and come hither." 12. But consider thou with me the magnanimity of
the youths; for they neither sprang out before the call, lest some should suppose they
feared the fire; nor when they were called did they remain within, lest any one should
think that they were ambitious and contentious. "As soon," say they, "as thou hast learnt
whose servants we are, as soon as thou hast acknowledged our Lord, we come forth to be
heralds to all who are present of the power of God." Or rather, not only they themselves,
but even the enemy with his own voice, yea, both orally, and by his epistle, proclaimed to
all men both the constancy of the combatants, and the strength of Him who presided over
the contest. And even as the heralds, when they proclaim the names of the victorious
combatants in the midst of the theatre, mention also the cities to which they belong;
"such an one, of such a city!" So he too, instead of their city, proclaimed their Lord, by
saying, "Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth,
and come hither." What is come to pass, that thou callest them the servants of God? Were
they not thy servants? "Yea," saith he, "but they have overthrown my sovereignty; they
have trampled under foot my pride. They have shown by deeds, that He is their true Lord.
If they were the servants of men, the fire would not have feared them; the flame would not
have made way for them; for the creation knows nothing of reverencing or honoring the
servants of men." Therefore again he saith, "Blessed be the God of Shadrach, Meshach, and
Abednego."

13. Contemplate with me also, how first he proclaims the Arbiter of the contest. "Blessed
be God, who hath sent His angel and delivered His servants." This of the power of God. He
speaks also of the virtue of the combatants. "Because they trusted in Him, and have
changed the king's word, and have yielded their bodies, that they might not worship any
god except their own God." Could anything equal the virtue of this? Before this, when they
said, "We will not serve thy gods," he was inflamed more fiercely than the very furnace;
but now, when by their deeds they had taught him this, he was so far from being indignant,
that he praised and admired them, for not having obeyed him! So good a thing is virtue,
that it has even its enemies themselves to applaud and admire it! These had fought and
conquered, but the vanquished party gave thanks, that the sight of the fire had not
terrified them, but that the hope in their Lord had comforted them. And He names the God
of the whole world after the three youths, not at all circumscribing His sovereignty, but
inasmuch as these three youths were equivalent to the whole world. For this reason he both
applauds those who had despised him, and passing by so many governors, kings, and princes,
those who had obeyed him, he stands in admiration of the three captives and slaves, who
derided his tyranny! For they did these things, not for the sake of contention, but for
the love of wisdom; not of defiance, but of devotion; not as being puffed up with pride,
but fired with zeal. For great indeed is the blessing of a hope in God; which then also
the barbarian learned, and making it manifest that it was from that source they had
escaped the impending peril, he exclaimed aloud: "Because they trusted in Him!"

14. But I say all this now, and select all the histories that contain trials and
tribulations, and the wrath of kings, and their evil designs, in order that we may fear
nothing, save only offending God. For then also was there a furnace burning; yet they
derided it, but feared sin. For they knew that if they were consumed in the fire, they
should suffer nothing that was to be dreaded; but that if they were guilty of impiety:
they should undergo the extremes of misery. It is the greatest punishment to commit sin,
though we may remain unpunished; as on the other hand, it is the greatest honour and
repose to live virtuously, though we may be punished. For sins separate us from God; as He
Himself speaks; "Have not your sins separated between you and Me? But punishments lead us
back to God. As one saith, "Give peace; for Thou hast recompensed us for all things.
Suppose any one hath a wound; which is the most deserving of fear, gangrene, or the
surgeon's knife? the steel, or the devouring progress of the ulcer? Sin is a gangrene,
punishment is the surgeon's knife. As then, he who hath a gangrene, although he is not
lanced, hath to sustain the malady, and is then in the worse condition, when he is not
lanced; so also the sinner, though he be not punished, is the most wretched of men; and is
then especially wretched, when he hath no punishment, and is suffering no distress.

And as those who have a disease of the spleen, or a dropsy, when they enjoy a plentiful
table, and cool drinks, and a variety of delicacies, and condiments, are then especially
in a most pitiable state, increasing as they do their disease by luxury; but should they
rigorously subject themselves to hunger and thirst, according to medical laws, they might
have some hope of recovery; so also those who live in iniquity, if they are punished, may
have favourable hopes; but if, together with their wickedness, they enjoy security and
luxury, they become more wretched than those who cram their bellies, though they are in a
state of dropsy; and so much the more, as the soul is better than the body. If then thou
seest any who are in the same sins, and some of them struggling continually with hunger,
and a thousand ills; while others are drinking their fill, and living sumptuously, and
gormandizing; think those the better off, who endure sufferings. For not only is the flame
of voluptuousness cut off by these misfortunes, but they also depart to the future
Judgment, and that dread tribunal, with no small relief; and go hence, hawing discharged
here the penalty of the greater part of their sins by the ills they have suffered.

15. But enough of consolation. It is time for us now, at last, to proceed to the
exhortation on the subject of avoiding oaths, and to remove that seeming palliation on
behalf of those who swear, which is but futile, and useless. For when we bring an
accusation against them, they allege the case of others who do the very same thing; and
they say, "such and such persons swear." Let us then say to these, Nevertheless; such a
man does not swear: and God will give His judgment concerning thee, from those who do good
works; for sinners do not profit sinners by fellowship in transgressions; but they who
perform what is right condemn sinners. For they who gave not Christ food, or drink, were
many; but they rendered no aid to each other. Similar also was the case of the five
virgins, who found no pardon from companionship, but being condemned by a comparison with
those who had acted wisely, both these and the former were alike punished.

16. Dismissing then this argument of frigid self-deception, let us not look at the case of
those who fall, but at those who fashion their conduct rightly; and let us endeavour to
carry along with us a memento of the present fast when it is over. And as it oftens
happens when we have purchased a vestment, or a slave, or a precious vase, we recall again
the time when we did so, and say to each other, "That slave I purchased at such a
festival; that garment I bought at such a time;" so, in like manner, if we now reduce to
practice this law, we shall say, I reformed the practice of swearing during that Lent; for
till then I was a sweater; but from barely hearing an admonition, I have abstained from
the sin. But "the custom," it may be objected, "is a hard thing to be reformed." I know it
is; and therefore am urgent to throw you into another custom, which is good and
profitable. For when you say, it is difficult for me to abstain from what is habitual; for
that very reason, I say, you should make haste to abstain, knowing for certain, that if
you once make another custom for yourself of not swearing, you will want no labour
afterwards. Which is the more difficult thing; not to swear, or to remain the whole day
without food; and to shrivel up on water-drinking, and meagre diet? It is evident that the
latter surpasses the former; yet, notwithstanding, custom has made this matter so possible
and easy of execution, that when the fast comes round, although any one should exhort a
thousand times, or as frequently constrain and compel one to partake of wine, or taste of
any other of those things which are forbidden during fasts, yet a man would prefer to
suffer anything, rather than touch the prohibited article of food; and that not for want
of relish for the table, nevertheless, we bear it all with fortitude, from the habit of
our conscience. And the case will be the same in regard to oaths; and just as if now, any
one were to impose ever so great necessity, you would remain immovable, holding fast the
habit; so also in that case, if any one should urge you ten thousand times, you would not
depart from your custom.

18. When you go home, therefore, discourse of all these things with those who are in your
house; and as many persons often do, when they come back from a meadow, having plucked
there a rose, or a violet, or some flower of that kind, they return twisting it about with
their fingers; and as some, again, when they quit the gardens to go home, take with them
branches of trees, with their fruit upon them; and as others, moreover, from sumptuous
feasts, carry away leavings of the entertainment for their dependents; so indeed do thou,
departing from hence, take an exhortation home to thy wife, thy children, and all thine
household. For this admonition is more profitable than the meadow, the garden, or the
banquetting table. These roses never wither; these fruits never drop off; these dainties
never corrupt. The former yield a temporary delight; but the latter a lasting advantage,
not only after this reformation has taken place, but in the very act of reforming. For
think what a good practice this would be, having dismissed all other matters public or
private, to discourse only of the divine laws continually, at the table, in the forum, and
in your other meetings. Would we give our attention to these things, we should say nothing
of a dangerous or injurious nature, nor should we sin unwittingly.

Giving our leisure to discourse respecting these things, we should be able to withdraw our
soul even from this despondency that hangs over us, instead of looking with so much
anxiety as we do, whilst we say one to another, "Hath the Emperor heard what hath
happened? Is he incensed? What sentence hath he pronounced? Hath any one petitioned him?
What? Will he himself endure to destroy utterly a city so great and populous? Casting
these and all such cares upon God, let us be anxious only as to what He hath commanded!
Thus shall we rid ourselves of all these sorrows; and although ten only among us should
succeed, the ten would quickly become twenty; the twenty fifty; the fifty a hundred; the
hundred a thousand; the thousand all the city. And just as when ten lamps are lighted, one
may easily fill the whole house with light, so also with respect to right actions; should
only ten act rightly, we shall light up a general flame throughout the city, to shine
forth, and to procure us safety. For not so naturally does the fire, when it falls upon a
forest, kindle the neighbouring trees successively, as will the emulation for virtue, when
it seizes upon a few minds, be mighty in its progress to diffuse itself through the whole
community.

19. Give me cause, then, to exult over you both in the present life, and at that future
Day, when those to whom talents have been entrusted, shall be summoned! Your good
reputation is a sufficient reward for my labours; and if I see you living in piety, I have
all I wish. Do, then, what yesterday I recommended, and to-day will repeat, and will not
cease to say it. Fix a penalty for those who swear; a penalty which is a gain, and not a
loss; and prepare yourselves henceforth so as you may give us a proof of success. For I
shall endeavour to hold a long conversation with each of you, when this assembly is
dismissed; in order that in the continuance of discourse I may discover the persons who
have been acting rightly, and those who have not. And if I find any one still swearing, I
shall make him manifest to all who are amended, that by reproving, rebuking, and
correcting, we may quickly deliver him from this evil habit. For better it is that he
should amend through being reproached here, than that he should be put to shame, and
punished, in the presence of the whole assembled universe, on that Day, when our sins
shall be revealed to the eyes of all men! But God forbid that any in this fair assembly
should appear there suffering such things! but by the prayers of the holy fathers,
correcting all our offences, and having shown forth the abundant fruit of virtue, may we
depart hence with much confidence, through the grace and lovingkindness of our Lord Jesus
Christ, through whom, and with whom, be glory to the Father together with the Holy Spirit,
for ever and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 7

Recapitulation of former exhortations. Sin brought death and grief into the world, and
they tend to its cure. Grief serviceable only for the destruction of sin. Remarks upon the
passage, Gen. 1, 1. "In the beginning God created the heaven and the earth." It is argued
that God's forethought for man in the work of creation affords grounds of comfort; and
that mercy is shewn even in chastisement, as in the saying, "Adam, where art thou?"
Concluding admonition on the avoidance of oaths. 1. Yesterday, I discoursed unto your
Charity in many words, and upon many subjects; and if out of this variety, it be not
possible for you to retain all, I wish more particularly to recall to memory the
observation, that God hath implanted the affection grief in our natures for no other
reason but because of sin, and He hath made this evident from actual experience. For
whilst we are grieved and distressed through the loss of wealth; or by reason of sickness,
and death, and the other evils that befall us, we not only reap no consolation from our
sorrow, but we also increase the force of these calamities. But if we are in pain and
sorrow for our sins, we diminish the weight of sin; we make that little which is great;
and very often we blot it all out entirely. Ye should continually remember this, I repeat,
in order that ye may mourn for sin only, and for nothing besides; and the additional fact,
that sin, though it brought death and sadness into our life, is again destroyed by both
these; which I have recently made evident. Therefore, let us fear nothing so much as sin
and transgression. Let us not fear punishment, and then we shall escape punishment. Even
as the Three Children were not afraid of the furnace, and so escaped from the furnace.
Such indeed it becomes the servants of God to be.

For if those who were brought up under the Old dispensation, when death was not yet slain,
nor his "brazen gates broken down," nor his "iron bars smitten in sunder; so nobly
encountered their end, how destitute of all defence or excuse shall we be, if, after
having had the benefit of such great grace, we attain not even to the same measure of
virtue as they did, now when death is only a name, devoid of reality. For death is nothing
more than a sleep, a journey, a migration, a rest, a tranquil haven; an escape from
trouble, and a freedom from the cares of this present life! 2. But here let us dismiss the
subject of consolation; it is the fifth day we are engaged in speaking words of comfort to
your Charity, and we might now seem to be troublesome. For what hath been already said is
sufficient for those who give heed; but to those who are pusillanimous it will be no gain,
even though we were to add to what we have said. It is now time to direct our teaching to
the exposition of the Scriptures. For as, if we had said nothing in reference to the
present calamity, one might have condemned us for cruelty, and a want of humanity; so,
were we always discoursing of this, we might justly be condemned for pusillanimity.
Commending then your hearts to God, who is able to speak into your minds, and to expel all
grief from within, let us now take up our accustomed manner of instruction; and that
especially since every exposition of Scripture is matter of comfort and relief. So that,
although we may seem to be desisting from the topic of consolation, we shall again light
upon the same subject by means of Scriptural exposition. For that all Scripture furnishes
consolation to those who give attention to it, I will make manifest to you from its own
evidence. For I shall not go about among the Scripture narratives to search out certain
arguments consolatory; but in order that I may make the proof of the matter which I have
undertaken plainer, we will take in hand the book which has to day been read to us; and
bringing forward, if you will, the introduction and commencement of it, which may
especially seem to present no trace of consolation, but to be altogether foreign to topics
of comfort, I will make that which I affirm evident.

3. What then is this introduction? "In the beginning God made the heaven and the earth,
and the earth was invisible, and unformed, and darkness was upon the face of the abyss."
Do these words seem to some of you incapable of affording consolation under distress? Is
it not an historical narrative, and an instruction about the creation? Would you then that
I show the consolation that is hidden in this saying? Arouse yourselves then, and attend
with earnestness to the things which are about to be spoken. For when thou hearest that
God made the heaven, the earth, the sea, the air, the waters, the multitude of stars, the
two great lights, the plants, the quadrupeds, the swimming and the flying animals, and all
things without exception which thou seest, for thee, and for thy safety and honour; dost
thou not straightway take comfort and receive this as the strongest proof of the love of
God, when thou thinkest that He produced such a world as this, so fair, so vast and
wonderful, for such a puny being as thyself! When therefore thou hearest that, "In the
beginning God made the heaven and the earth," run not hastily over the declaration; but
traverse in thy mind the breadth of the earth; and reflect how He hath spread out so
sumptuous and exquisite a table for us, and provided us with such abundant gladness. And
this is, indeed, the most marvellous thing, that He gave us not such a world as this in
payment for services done; or as a recompense for good works; but at the very time He
formed us, He honoured our race with this kingdom. For He said, "Let us make man after our
image, and after our likeness. What is the sense of this, "after our image, and after our
likeness? The image of government is that which is meant;

and as there is no one in heaven superior to God, so let there be none upon earth superior
to man. This then is one, and the first respect, in which He did him honour; by making him
after His own image; and secondly, by providing us with this principality, not as a
payment for services, but making it entirely the gift of His own love toward man; and
thirdly, in that He conferred it upon us as a thing of nature. For of governments there
are some natural, and others which are elective;-natural as of the lion over the
quadrupeds, or as that of the eagle over the birds; elective, as that of an Emperor over
us; for he doth not reign over his fellow-servants by any natural authority. Therefore it
is that he oftentimes loses his sovereignty. For such are things which are not naturally
inherent; they readily admit of change and transposition. But not so with the lion; he
rules by nature over the quadrupeds, as the eagle doth over birds. The character of
sovereignty is, therefore, constantly allotted to his race; and no lion hath ever been
seen deprived of it. Such a kind of sovereignty God bestowed upon us from the beginning,
and set us over all things. And not only in this respect did He confer honour upon our
nature, but also, by the very eminence of the spot in which we were placed, fixing upon
Paradise as our choice dwelling, and bestowing the gift of reason, and an immortal soul.

4. But I would not speak of these things: for I say that such was the abundance of God's
care, that we may know His goodness, and His love towards man, not only from the way in
which He hath honoured, but also from the way in which He hath punished us. And this, I
especially exhort you to consider with attention, that God is alike good, not only whilst
He is treating us with honour and beneficence, but also whilst He is punishing and
chastising. And whether we should have to carry on our contest and combat against the
heathen, or against the heretics, respecting the lovingkindness and goodness of God, we
shall make His goodness evident, not only from the cases in which He bestows honour, but
also from the cases in which He inflicts punishment. For if He is good only whilst
honouring us, and not good whilst punishing us, He were but half good. But this is not the
case. God forbid! Among men this may probably happen, when they inflict punishments in
anger and passion; but God being free from passion, whether He exercise kindness, or
whether He punish, He is alike good. Nor less does the threat of hell serve to show His
goodness, than the promise of the kingdom. But how? I answer. If He had not threatened
hell, if He had not prepared punishment, there are not many who would have attained the
kingdom. For the promise of good things doth not so strongly induce the multitude to
virtue; as doth the threat of evil things compel by fear, and arouse them to the care of
the soul. So that, although hell be the opposite of the kingdom of heaven, yet each hath
respect to the same end-the salvation of men; the one alluring to itself, the other
driving them towards its opposite, and by the operation of fear correcting those who are
carelessly disposed.

5. I do not enlarge upon this subject without reason; but because there are many who
often, when famines, and droughts, and wars take place, or when the wrath of an Emperor
overtakes them, or when any other unexpected events of this kind happen, deceive the
simpler class by saying, that these things are unworthy of the Providence of God. I am
therefore compelled to dwell on this part of my discourse, that we may not be beguiled by
words, but that we may plainly perceive, that whether He brings upon us a famine, or a
war, or any calamity, whatsoever, He doth it out of His exceeding great care and kindness.
For even those fathers, who especially love their offspring, will forbid them the table,
and inflict stripes, and punish them by disgrace, and in endless other ways of this kind
correct their children when they are disorderly; yet are they nevertheless fathers, not
only while doing them honour, but when acting thus; yea, they are preeminently fathers
when they act thus. But if men, who are frequently carried away beyond what is meet by the
force of angry feelings, are yet held to punish those whom they love, not from cruelty and
inhumanity, but from a kind care and regard; much rather is it proper to be thus minded
concerning God; who in the exceeding abundance of His goodness, far transcends every
degree of paternal fondness. And that you may not suppose that what I say is a mere
conjecture, let us, I pray you, direct our discourse to the Scripture itself. When man,
then, had been deceived and beguiled by the wicked demon, let us observe how God treated
him, after his committing so great a sin. Did He then altogether destroy him? Yet the
reason of the thing in justice demanded this, that one who had displayed nothing that was
good, but, after enjoying so much favour, had waxed wanton even from the very first,
should be made away with, and utterly destroyed; yet God acted not so; neither did He
regard with disgust and aversion him who had been so ungrateful towards his Benefactor,
but He comes to him as a physician cometh to a sick man.

6. Do not, O beloved, pass over unthinkingly, what has just been said! but consider what
an act it was, not to send an angel, or archangel, or any other of his fellow-servants,
but that the Lord Himself should have descended to him who had fallen from the right way,
and should have raised him when thus cast down; and should have approached him, One to
one, as a friend comes to a friend when he is unfortunate, and is plunged in great
distress! For that He acted thus out of His great kindness, the very words too which He
spake to him evidently show His ineffable affection. And why do I say, all the words? The
first utterance signifies at once His tenderness. For He said not, what it was probble a
person treated so contemptuously would say, "O wicked, yea most wicked man! When thou
hadst enjoyed so great favour from Me, and hadst been honoured with such a sovereignty,
being exalted above all the creatures upon the earth for no merit of thine own; and having
received in actual deeds the pledges of My care, and a true manifestation of My
Providence, didst thou esteem a wicked and pestiferous demon, the enemy of thy salvation,
to be worthy of more credit than thy Lord and Benefactor? What proof did he give of regard
for thee, like that which I have done? Did I not make for thee the heaven, the earth, the
sea, the sun, the moon, and all the stars?

For truly none of the angels needed this work of creation; but for thee, and for thy
recreation, I made so great and excellent a world; and didst thou esteem mere words alone,
a false engagement, and a promise full of deceit, as more worthy to be believed than the
kindness and providence that was manifested by deeds; that thou gavest thyself over to
him, and didst trample My laws under foot! These words, and more of this kind, one who had
been treated contemptuously would probably say. But God acted not so; but quite in the
contrary manner. For by His first word He at once raised him up from his dejection, and
gave the fearful and trembling man confidence, by being the first Himself to call him, or
rather, not by merely calling him first, but by addressing him by his own familiar
appellation, and saying, "Adam, where art thou? Thus He shewed His tenderness, and the
great regard He had for him. For ye must all know, that this is a mark of intimate
friendship. And thus those who call upon the dead are wont to do, continually repeating
their names. And so, on the other hand, those who entertain hatred and enmity against any,
cannot bear to mention the very names of those who have aggrieved them. Saul, for
instance, though he had sustained no injury from David, but had wronged him exceedingly,
since he abhorred and hated him, could not endure to mention his proper name;

but when all were seated together, not seeing David to be present, what said he? He said
not, "Where is David? but, `Where is the son of Jesse?'" calling him by his father's name.
And again, the Jews did the same with respect to Christ, for since they abhorred and hated
Him, they did not say, "Where is Christ? but, "Where is that man?" 7. But God, willing to
show even by this that sin had not quenched His tenderness, nor disobedience taken away
His favor toward him, and that He still exercised His Providence and care for the fallen
one, said, "Adam, where art thou? not being ignorant of the place where he was, but
because the mouth of those who have sinned is closed up; sin turning the tongue backward,
and conscience taking hold of it; so that such persons remain speechless, held fast in
silence as by a kind of chain. And God wishing therefore to invite him to freedom of
utterance, and to give him confidence, and to lead him to make an apology for his
offences, in order that he might obtain some forgiveness, was Himself the first to call;
cutting off much of Adam's distress by the familiar appellation, and dispelling his fear,
and opening by this address the mouth that was shut. Hence also it was that he said,
"Adam, where art thou? "I left thee," saith he, "in one situation, and I find thee in
another. I left thee in confidence and glory; and I now find thee in disgrace and silence!
And observe the care of God in this instance. He called not Eve;-He called not the
serpent,-but him who had sinned in the lightest degree of all, he brings first to the
tribunal, in order that beginning from him who was able to find some degree of excuse, He
might pass a more merciful sentence, even against her who had sinned the most.

And judges, indeed, do not deign to make inquiry in their own person of their fellow-
servants, and those who are partakers of a common nature with them, but putting forward
some one of their attendants to intervene, they instruct him to convey their own questions
to the criminal; and through him they say and hear whatever they wish, when they examine
the offenders. But God had no need of a go-between in dealing with man; but Himself in His
own person at once judges and consoles him. And not only this is wonderful, but also that
he corrects the crimes that had been committed. For judges in general, when they find
thieves and grave-robbers, do not consider how they may make them better, but how they may
make them pay the penalty of the offences committed. But God, quite on the contrary, when
He finds a sinner, considers not how He may make him pay the penalty, but how He may amend
him, and make him better, and invincible for the future. So that God is at the same time a
Judge, a Physician, and a Teacher; for as a Judge He examines, and as a Physician He
amends, and as a Teacher He instructs those who have sinned, directing them unto all
spiritual wisdom.

8. But if one short and simple speech thus demonstrates the care of God, what if we should
read through this whole judgment, and unfold its entire records? Seest thou how all
Scripture is consolation and comfort? But of these records we will speak at a befitting
season; before that, however, it is necessary to state at what time this Book was given;
for these things were not written in the beginning, nor at once when Adam was made, but
many generations afterwards; and it were worth while to enquire for what reason this delay
took place, and why at length they were given to the Jews only, and not to all men; and
why written in the Hebrew tongue; and why in the wilderness of Sinai? For the Apostle doth
not mention the place merely in a cursory manner; but shews that in that circumstance too
there was a great subject of contemplation for us, when he saith to us: "For these are two
covenants, the one from Mount Sinai, which gendereth to bondage."

9. Other things too besides these it were to our purpose to enquire into. But I see that
the time doth not permit us to launch our discourse upon so wide a sea; wherefore
prudently reserving these to a fit season, we would again address you on the subject of
abstinence from oaths; and we would entreat your Charity to use much diligence respecting
this matter. For what is it but an absurdity, that not even a servant dares to call his
master by name, nor to mention him unceremoniously, and casually, but that he should
everywhere bandy about the name of the Lord of Angels familiarly with much irreverence!
And if it be necessary to take the book of the Gospel, thou receivest it with hands that
have been first washed; and fearfully and tremblingly, with much reverence and devotion;
and dost thou unceremoniously bandy about upon thy tongue the Lord of the Gospel? Dost
thou desire to learn how the Powers above pronounce that Name; with what awe, with what
terror, with what wonder? "I saw the Lord," saith the prophet, "sitting upon a throne,
high, and lifted up; around Him stood the Seraphim; and one cried unto another, and said,
Holy, Holy, Holy, Lord God of Sabaoth; the whole earth is full of His glory! Perceivest
thou, with what dread, with what awe, they pronounce that Name, whilst glorifying and
praising Him? But thou, in thy prayers and supplications, callest upon Him with much
listlessness;

when it would become thee to be full of awe, and to be watchful and sober! But in oaths,
where it is wholly unsuitable that this wonderful Name should be introduced, there thou
makest a long string of divers forms of imprecation! What pardon then, or what excuse
shall we have, howsoever we may plead this "custom"? It is said, that a certain heathen
orator, by a kind of foolish habit, was continually moving his right shoulder as he went
along. He conquered this habit, however, by fastening sharp knives on each side over his
shoulders, so that the fear of being cut controlled the member in its unseasonable
movement by fear of the wound! Do thou too, then, act thus with regard to thy tongue, and
instead of the knife, suspend over it the fear of God's chastisement, and thou wilt
assuredly get the better! For it seems impossible, utterly impossible, that those should
ever be overcome, who are solicitous and earnest about this, and really make it their
business.

10. Ye applaud what is now said, but when ye have amended, ye will applaud in a greater
degree not only us, but also yourselves; and ye will hear with more pleasure what is
spoken; and ye will call upon God with a pure conscience, who is so sparing of thee, O
man! that He saith, "Neither shall thou swear by thy head." But thou so despisest Him as
to swear even by His glory. "But what shall I do," saith one, "with those who impose
necessity on me?" What kind of necessity can there be, O man? Let all men understand that
thou wilt choose to suffer anything rather than transgress the law of God; and they will
abstain from compelling thee. For as a proof that it is not an oath which rendereth a man
worthy of credit, but the testimony of his life, the uprightness of his conversation, and
his good reputation, many have often split their throats with swearing, and yet have been
able to convince no one; whereas others by a mere expression of assent, have been esteemed
more deserving of belief than they who swore never so much. Knowing, therefore, all these
things, and placing before our eyes the punishment that is in store for those who swear,
as well as for those who swear falsely, let us abstain from this evil custom, that
advancing from hence to the correction of what remains, we may enjoy the blessedness of
the life to come, which God grant that we may all be found worthy to obtain, by the grace
and love toward man of our Lord Jesus Christ, through Whom and with Whom to the Father
with the Holy Ghost be glory, and power, and honour, now and ever, and world without end.
Amen.

HOMILY 8

An exhortation to virtue-and particularly upon the passage, "God was walking in Paradise
in the cool of the day:"-and again on the subject of abstaining from oaths. Ye have lately
heard, how all Scripture bringeth consolation and comfort, although it be an historical
narrative. For instance, "In the beginning, God created the heaven and the earth," was an
historical declaration; but it was shewn in our discourse, that this sentence was one
pregnant with comfort; as, for example, that God made us a twofold table, by spreading out
the sea and the land at the same time; by kindling above the twofold lights, the sun and
moon; by determining the twofold seasons of their course, the day and night, the one for
labour, and the other for rest. For the night ministers to us no less benefit than the
day. But as I said with reference to trees, those which are barren, rival in their utility
those which bear fruit; since we are thus not necessitated to touch those trees which are
pleasant for food, for the purposes of building. The wild and untamed animals are also
subservient to our need, in no less a degree than the tame animals; by driving us
together, through the fear of them, into cities; making us more cautious, and binding us
to one another; and by exercising the strength of some, and freeing others from their
sicknesses; for the physicians concoct many medicines out of these; and by reminding us of
our ancient sin. For when I hear it said, "The fear of you, and the dread of you, shall be
upon all the wild beasts of the earth:

and then observe, that this honour was afterwards curtailed, I am reminded of sin, which
hath dissipated the fear of us, and undermined our authority. Thus I become a better and a
wiser man, whilst I learn the harm that sin hath occasioned us. As then, what I said was,
that the things alluded to, and others of a similar kind, which God, who is the Maker,
knoweth of, contribute not a little to our present life; so now also I say, that the night
no less than the day brings along with it its advantage, being a rest from labours, and a
medicine for disease. Often, indeed, physicians, though exerting themselves in many ways,
and preparing an endless variety of remedies, are not able to deliver the man who is
labouring under infirmity. But sleep coming upon him of its own accord hath entirely
removed the disease, and freed them from an infinite deal of trouble. Night, again, is not
only a medicine for bodily labours, but also for mental diseases, in giving rest to
anguished souls. Ofttimes it happeneth that some one hath lost a son; and comforters
without number have been of no avail to withdraw him from tears and groans. But on the
approach of night, conquered by the despotic power of sleep, he hath closed his eyelids in
slumber, and received some small relief from the miseries of the day time.

2. And now, I pray you, let us proceed to the subject which hath given rise to these
observations. For well I know, that ye are all eagerly awaiting this matter; and that each
one of you is in pain till he learn on what account this Book was not given from the
beginning. But even now I do not see that the time is fit for a discourse on this subject.
And why so? Because the week hath nearly arrived at its close with us, and I fear to touch
upon a subject, the exposition of which I should presently afterwards be obliged to cut
short. For the subject requires of us several days in succession, and a continuous effort
of memory: wherefore we must again defer it. But take it not amiss! we will assuredly pay
you the debt with interest; for thus it is expedient both for you, and for us who are to
discharge it. Meanwhile, however, let us now speak on that subject which we left out
yesterday. And what was it we left out yesterday? "God was walking," it says, "in Paradise
in the cool of the day. What is here meant, I ask? "God was walking! God was not walking;
for how should He do this who is everywhere present and filleth all things? But He caused
a perception of this sort in Adam, in order thai he might collect himself; that he might
not be careless;

that in flying and in hiding himself, he might present beforehand some portion of the
excuse, even before any words had passed. For even as those who are about to be led to the
tribunal, to sustain the charges respecting the crimes they have committed, present
themselves before those who are to try them with a squalid, begrimed, sad, and subdued
visage, in order that from their appearance, they may incline them to loving-kindness,
mercy, and forgiveness, so also did it happen in the case of Adam. For it was necessary
that he should be led to this Tribunal in a subdued state. Therefore God took him
beforehand, and humbled him. But that some one was walking there, he perceived; but whence
came he to suppose that God was walking there? Such is the habitual custom of those who
have committed sin. They are suspicious of all things; they tremble at shadows; they are
in terror at every sound, and they imagine that every one is approaching them in a hostile
manner. Often therefore the guilty, when they observe people running on another business,
suppose that they are come against them; and when others are conversing one with another
on quite a different subject, they that are conscious of sin suppose they are conversing
about them.

3. For such is the nature of sin, that it betrays whilst no one finds fault; it condemns
whilst no one accuses; it makes the sinner a timid being; one that trembles at a sound;
even as righteousness has the contrary effect. Hear, at least, how the Scripture describes
this cowardice of the former, and this boldness of the latter. "The wicked flee when no
man pursueth. How doth he flee when no man pursueth? He hath that within which drives him
on-an accuser in his conscience; and this he carries about everywhere; and just as it
would be impossible to flee from himself, so neither can he escape the persecutor within;
but wherever he goeth, he is scourged, and hath an incurable wound! But not such is the
righteous man. Of what nature then is he? Hear: "The righteous is bold as a lion! Such a
man was Elias. He saw, for instance, the king coming towards him, and when he said, "Why
is it that thou pervertest Israel? he answered, "I pervert not Israel, but thou and thy
father's house. Truly, the just man is bold as a lion; for he stood up against the king
just as a lion doth against some vile cur. Although the one had the purple, the other had
the sheepskin, which was the more venerable garment of the two; for that purple brought
forth the grievous famine; but this sheepskin effected a liberation from that calamity! It
divided the Jordan! It made Elisha a two-fold Elias!

O how great is the virtue of the Saints! Not only their words; not only their bodies, but
even their very garments are always esteemed venerable by the whole creation. The
sheepskin of this man divided the Jordan! the sandals of the Three Children trampled down
the fire! The word of Elisha changed the waters, so that it made them to bear the iron on
their surface! The rod of Moses divided the Red Sea and cleft the rock! The garments of
Paul expelled diseases! The shadow of Peter put death to flight! The ashes of the holy
Martyrs drive away demons! For this reason they do all things with authority, even as
Elias did. For he looked not on the diadem, nor the outward pomp of the king, but he
looked on the soul clad in rags, squalid, begrimed, and in a more wretched condition than
that of any criminal; and seeing him the captive and slave of his passions, he despised
his power. For he seemed to see a king but in a scene, and not a real one. For what was
the advantage of outward abundance, when the poverty within was so great? And what harm
could outward poverty do, when there was such a treasure of wealth within? Such a lion
also was the blessed Paul; for when he had entered into the prison, and only raised his
voice, he shook all the foundations; he gnawed in pieces the fetters, employing not his
teeth, but words;

on which account it were fitting to call such men not merely lions, but something more
than lions; for a lion ofttimes, after he hath fallen into a net, is taken; but the Saints
when they are bound, become still more powerful; just as this blessed man did then in the
prison, having loosed the prisoners, shaken the walls, and bound the keeper, and overcome
him by the word of godliness. The lion uttereth his voice, and putteth all the wild beasts
to flight. The Saint uttereth his voice, and driveth away the demons on every side! The
weapons of the lion are a hairy mane, pointed claws, and sharp teeth. The weapons of the
righteous man are spiritual wisdom, temperance, patience, contempt of all present things.
Whoever hath these weapons shall not only be able to deride wicked men, but even the
adverse powers themselves. 4. Study then, O man, the life according to God, and no one
shall conquer thee at any time; and although thou mayest be accounted the most
insignificant of men, thou shall be more powerful than all. On the other hand, if thou art
indifferent about virtue of soul, though thou wert the most powerful of men, thou wilt
easily be worsted by all that assail thee. And the examples already quoted proved this.
But if thou art desirous, I will also endeavour to teach thee by actual facts the
unconquerableness of the righteous, and the vulnerable condition of sinners. Hear then how
the prophet intimates both these particulars. "The ungodly," saith he, "are not so, but
are like the chaff which the wind scattereth away from the face of the earth. For even as
chaff lies exposed to the gusts of wind, and is easily caught up and swept along, so is
also the sinner driven about by every temptation; for whilst he is at war with himself,
and bears the warfare about with him, what hope of safety does he possess; betrayed as he
is at home, and carrying with him that conscience, which is a constant enemy? Such,
however, is not the nature of the righteous man. But what manner of man is he? Hear the
same prophet, saying, "They that trust in the Lord are as Mount Zion. What means then, "As
Mount Zion? "He shall not be shaken," saith he, "for ever.

For whatever engines thou bringest up, whatever darts thou hurlest, desiring to overturn a
mountain, thou wilt never be able to prevail; for how canst thou? thou wilt break in
pieces all thine engines, and exhaust thine own strength. Such also is the righteous man.
Whatever blows he may receive, he suffereth no evil therefrom; but destroyeth the power of
those who take counsel against him, and not of men only, but of demons. Thou hast heard
often what engines the Devil brought up against Job; but not only did he fail to overthrow
that mountain, but drew back exhausted, his darts broken to pieces, and his engines
rendered useless, by that assault! 5. Knowing these things, let us take heed to our life;
and let us not be earnest as to the goods that perish; neither as to the glory that goeth
out; nor as to that body which groweth old; nor as to that beauty which is fading; nor as
to that pleasure which is fleeting; but let us expend all our care about the soul; and let
us provide for the welfare of this in every way. For to cure the body, when diseased, is
not an easy matter to every one; but to cure a sick soul is easy to all; and the sickness
of the body requires medicines, as well as money, for its healing; but the healing of the
soul is a thing that is easy to procure, and devoid of expense. And the nature of the
flesh is with much labour delivered from those wounds which are troublesome; for very
often the knife must be applied, and medicines that are bitter; but with respect to the
soul there is nothing of this kind. It suffices only to exercise the will, and the desire,
and all things are accomplished. And this hath been the work of God's providence. For
inasmuch as from bodily sickness no great injury could arise, (for though we were not
diseased, yet death would in any case come, and destroy and dissolve the body); but
everything depends upon the health of our souls;

this being by far the more precious and necessary, He hath made the medicining of it easy,
and void of expense or pain. What excuse therefore, or what pardon shall we obtain, if
when the body is sick, and money must be expended on its behalf, and physicians called in,
and much anguish endured, we make this so much a matter of our care (though what might
result from that sickness could be no great injury to us), and yet treat the soul with
neglect? And this, when we are neither called upon to pay down money; nor to give others
any trouble; nor to sustain any sufferings; but without any of all these things, by only
choosing and willing, have it in our power to accomplish the entire amendment of it; and
knowing assuredly that if we fail to do this, we shall sustain the extreme sentence, and
punishments, and penalties, which are inexorable! For tell me, if any one promised to
teach thee the healing art in a short space of time, without money or labour, wouldest
thou not think him a benefactor? Wouldest thou not submit both to do and to suffer all
things, whatsoever he who promised these things commanded? Behold, now, it is permitted
thee without labour to find a medicine for wounds, not of the body, but of the soul, and
to restore it to a state of health, without any suffering! Let us not be indifferent to
the matter!

For pray what is the pain of laying aside anger against one who hath aggrieved thee? It is
a pain, indeed, to remember injuries, and not to be reconciled! What labour is it to pray,
and to ask for a thousand good things from God, who is ready to give? What labour is it,
not to speak evil of any one? What difficulty is there in being delivered from envy and
ill-will? What trouble is it to love one's neighbour? What suffering is it not to utter
shameful words, nor to revile, nor to insult another? What fatigue is it not to swear? for
again I return to this same admonition. The labour of swearing is indeed exceedingly
great. Oftentimes, whilst under the influence of anger or wrath, we have sworn, perhaps,
that we would never be reconciled to those who have injured us. Yet afterwards, when our
wrath was quenched, and our anger allayed, desiring to be reconciled, and restrained by
the obligation of these oaths, we have suffered the same anguish, as if we were in a
snare, and held fast by indissoluble bonds. Of which fact the Devil being aware, and
understanding clearly that anger is a fire; that it is easily extinguished, and that when
it is extinguished, then reconciliation and love follows; wishing this fire to remain
unquenched, he often binds us by an oath; so that although the anger should cease, the
obligation of the oath remaining may keep up the fire within us;

and that one of these two things may take place, either that being reconciled we are
forsworn, or that not being reconciled we subject ourselves to the penalties of cherishing
malice. 6. Knowing these things then, let us avoid oaths; and let our mouth continually
practise the saying, "Believe me; and this will be to us a foundation for all pious
behaviour; for the tongue, when it has been disciplined to use this one expression, is
ashamed, and would blush to utter words that are disgraceful and ugly; and should it at
any time be drawn away by habit, it will be checked again, by having many accusers. For
when any one observes him who is not a swearer giving utterance to foul words, he will
take his advantage over him, and ridicule, and exclaim tauntingly, "Thou who sayest in all
affairs, `Believe me,' and venturest not to utter an oath, dost thou disgrace thy tongue
with these shameful expressions? So that being forcibly urged by those who are with us,
even if unwilling, we shall return again to a pious behaviour. "But what," says one, "if
it be necessary to take an oath? Where there is a transgression of the law, there is no
such thing as necessity. "Is it possible then," it is replied, "not to swear at all? What
sayest thou? Hath God commanded, and darest thou to ask if it be possible for His law to
be kept? Why, truly it is a thing impossible that His law should not be kept; and I am
desirous to persuade you from present circumstances of this; that so far from its being
impossible not to swear, it is impossible to swear.

For behold, the inhabitants of the city were commanded to bring in a payment of gold, such
as it might have seemed beyond the power of many to do; yet the greater part of the sum
has been collected; and you may hear the tax gatherers saying, "Why delay, man? Why put us
off from day to day? It is not possible to avoid it. It is the law of the Emperor, which
admits of no delay. What sayest thou, I ask? The Emperor hath commanded thee to bring in
thy money, and it is impossible not to bring it in! God hath commanded thee to avoid
oaths! and how sayest thou, it is impossible to avoid them! 7. I am now for the sixth day
admonishing you in respect of this precept. Henceforth, I am desirous to take leave of
you, meaning to abstain from the subject, that ye may be on your guard. There will no
longer be any excuse or allowance for you; for of right, indeed, if nothing had been said
on this matter, it ought to have been amended of yourselves, for it is not a thing of an
intricate nature, or that requires great preparation. But since ye have enjoyed the
advantage of so much admonition and counsel, what excuse will ye have to offer, when ye
stand accused before that dread tribunal, and are required to give account of this
transgression. It is impossible to invent any excuse; but of necessity you must either go
hence amended, or, if you have not amended, be punished, and abide the extremest penalty!
Thinking, therefore, upon all these things, and departing hence with much anxiety about
them, exhort ye one another, that the things spoken of during so many days may be kept
with all watchfulness in your minds, so that whilst we are silent, ye instructing,
edifying, exhorting one another, may exhibit great improvement; and having fulfilled all
the other precepts, may enjoy eternal crowns; which God grant we may all obtain, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, to
the Father, together with the Holy Ghost, for ever and ever. Amen.

HOMILY 9

Commendation of those who had laid aside the practice of swearing. It is shown that no one
need scruple about hearing the divine oracles in the Church after a meal. Answer to the
question, Why it was so long before the Holy Scriptures were given? Comment on the
passage, "The heavens declare the glory of God," with a description of the natural world.
And finally, an admonition against swearing. 1. It was but lately that I spoke to you as I
do now to you again! And O that I could be always with you,-yea, rather am I always with
you, though not by bodily presence, yet by the power of love! For I have no other life but
you, and the care of your salvation. As the husbandman hath no other anxiety, but about
his seeds and his harvests; and the pilot about the waves and the harbours; so the
preacher is anxious with respect to his auditors and their progress, even as I am at the
present time! Wherefore I bear you all upon my mind, not only here, but also at home. For
if the multitude be great, and the measure of my heart be narrow, yet love is wide; and
"ye are not straitened in us. I will not add what follows next, for neither are we
straitened with you. Whence is this apparent? Because I have met with many who have said,
"We have performed the precept, by making rules for each other, defining penalties for
those who swear, and enforcing punishment upon those who transgress this law. A punishment
which is indeed well becoming you, and which is a sign of the greatest charity. For I am
not ashamed of making myself busy in these matters, since this love of interference does
not proceed from idle curiosity but from tender care.

For if it be no reproach to the physician to make enquiry concerning the patient, neither
is it any fault in us to be ever asking about your salvation; since thus being informed
what has been accomplished, and what has been left undone, we shall be able to apply the
further remedies with the requisite knowledge. These things we have ascertained by
enquiry; and we give thanks to God that we have not sown our seed upon rocks, nor dropped
it amidst thorns; and that we have neither needed much time, nor long delay, in order that
we might reap the harvest. On this account I have you continually upon my heart. On this
account I do not feel the labours of teaching, being eased of the burden by the profit of
the hearer. This reward is, indeed, sufficient to recruit our strength, to give us wings,
to elevate us, and to persuade us to undergo the utmost toil on your behalf.

2. Since therefore ye have manifested much generosity of feeling, suffer us to discharge
the further debt of which we gave a promise the other day; although indeed I see not all
present who were here when I made the promise. What, I would ask, can be the cause of
this? What hath repelled them from our table? He that hath partaken of a bodily meal, it
would seem, has thought it an indignity after receiving material food, to come to the
hearing of the divine oracles. But not rightly do they think thus. For if this were
improper, Christ would not have gone through His large and long discourses after that
mystic supper; and if this had been unsuitable, He would not, when He had fed the
multitude in the desert, have communicated His discourses to them after that meal. For (if
one must say something startling on this point), the hearing of the divine oracles at that
time is especially profitable. For when thou hast made up thy mind that after eating and
drinking thou must repair also to the assembly, thou wilt assuredly be careful, though
perchance with reluctance, of the duty of sobriety; and wilt neither be led away at any
time into excess of wine, or gluttony. For the thought, and the expectation of entering
the church, schools thee to partake of food and drink with becoming decency; lest, after
thou hast entered there, and joined thy brethren, thou shouldest appear ridiculous to all
present, by smelling of wine, and unmannerly eructation.

These things I now speak not to you who are now present, but to the absent; that they may
learn them through your means. For it is not having eaten that hinders one's hearing, but
listlessness. But thou whilst deeming it to be a condemnation not to fast, then addest
another fault, which is far greater and heavier, in not being a partaker of this sacred
food; and having nourished the body, thou consumest the soul with famine. Yet what kind of
apology hast thou for doing this? For in the matter of fasting thou hast, perhaps, bodily
weakness to plead, but what hast thou to say with respect to hearing? For surely weakness
of body is no impediment to thy partaking of the divine oracles! If I had said, "Let no
one who has breakfasted mix with us; "let no one who has eaten be a hearer," thou wouldest
have had some kind of excuse; but now, when we would fain drag, entice, and beseech you to
come, what apology can ye have for turning away from us? The unfit hearer is not he that
hath eaten and drunk; but he who gives no heed to what is said, who yawns, and is slack in
attention, having his body here, but his mind wandering elsewhere, and such a one, though
he may be fasting, is an unprofitable hearer.

On the other hand, the man who is in earnest, who is watchful and keeps his mind in a
state of attention, though he may have eaten and drunk, will be our most suitable hearer
of all. For this rule, indeed, very properly prevails with relation to the secular
tribunals and councils. Inasmuch as they know not how to be spiritually wise, therefore
they eat not to nourishment, but to bursting; and they drink often to excess. For this
reason, as they render themselves unfit for the management of their affairs, they shut up
the court-houses and council-chambers in the evening and at midday. But here there is
nothing of this sort,-God forbid! But he who has eaten will rival him who fasts, as far as
regards sobriety of soul; for he eats and drinks, not so as to distend the stomach, or to
darken the reason, but in such a way as to recruit the strength of the body when it has
become weakened.

3. But enough of this admonition. It is time now to deal with our subject; although our
mind holds back and shrinks from giving this instruction, on account of those who are not
come. And just as an affectionate mother when she is about to spread out her table,
grieves and laments when all her children are not there, thus also do I now suffer; and
when I think of the absence of our brethren, I am reluctant to discharge my debt. But ye
have it in your power to rid me of this tardiness. For if ye promise me that ye will
convey to them an exact report of all I say, we shall readily pay you down the whole; for
thus the instructions, charitably afforded on your part, will make up to them for their
absence; and ye will hear me the more attentively, knowing that you must necessarily give
an account of these things to others. In order then that our subject may be made the
clearer, let us take it up and repeat it from the beginning. We were enquiring, then, the
other day, "On what account the Scriptures were delivered after so many years. For this
Book was delivered neither in the time of Adam, nor of Noah, nor of Abraham, but in that
of Moses. And I hear many who say, that if the Book was profitable, it ought to have been
delivered from the very beginning; but if it was useless, it ought not to have been
delivered afterwards.

But this is an obsolete argument; for it is not quite true that anything which is
profitable ought to have been delivered from the beginning, nor if anything was delivered
from the beginning, is it quite necessary that the same should continue afterwards. For
example; Milk is useful, yet it is not always given; but it is given to us only when we
are children; and solid food is useful; but no one ever gives it us in the beginning of
our life, but when we have passed out of the age of childhood. Again, the summer season is
useful; but it does not show itself constantly; and the winter season is advantageous; yet
this too makes room for others. What then? Do they say that the Scriptures are not useful?
I reply; they are most useful and most necessary. And if so useful, for what reason then,
say they, were they not delivered to us from the beginning? It was because God was
desirous of instructing the nature of man, not by letters, but by things. But what does
the expression "by things" signify? By means of the Creation itself.

4. Observe then, how the Apostle, alighting upon this same topic, and directing himself to
those very Greeks who said, that they had not from the beginning learnt the knowledge of
God from the Scriptures, frames his answer. Having said that, "the wrath of God is
revealed from heaven against all ungodliness and unrighteousness of men, who hold the
truth in unrighteousness; when he saw that he was met by an objection; and that many would
still enquire, from whence the Gentiles knew the truth of God, he goes on to add, "Because
that which may be known of God is manifest in them. But how is it manifest in them? How
were they able to know God, and who hath shewed? Declare this. "God," saith he, "hath
shewed it unto them. In what manner? By the sending of what kind of prophet? what
evangelist? what kind of teacher? if the holy Scriptures were not yet given. "The
invisible things of Him," says he, "from the creation of the world are clearly seen, being
understood by the things that are made, even His eternal Power and Godhead. But what he
means is just this, He hath placed His Creation in the midst, before the eyes of all men;
in order that they may guess at the Creator from His works; which, indeed, another writer
has referred to; "For from the greatness and beauty of the creatures, proportionably the
Maker of them is seen. Seest thou the greatness? Marvel at the power of Him that made it!
Seest thou the beauty?

be astonished at the wisdom which adorned it! This it was which the prophet signified when
he said, "The heavens declare the glory of God. How then, tell me, do they declare it?
Voice they have none; mouth they possess not; no tongue is theirs! how then do they
declare? By means of the spectacle itself. For when thou seest the beauty, the breadth,
the height, the position, the form, the stability thereof during so long a period; hearing
as it were a voice, and being instructed by the spectacle, thou adorest Him who created a
body so fair and strange! The heavens may be silent, but the sight of them emits a voice,
that is louder than a trumpet's sound; instructing us not by the ear, but through the
medium of the eyes; for the latter is a sense which is more sure and more distinct than
the former.

5. For if God had given instruction by means of books, and of letters, he who knew letters
would have learnt what was written; but the illiterate man would have gone away without
receiving any benefit from this source, unless some one else had introduced him to it; and
the wealthy man would have purchased the Bible, but the poor man would not have been able
to obtain it. Again, he who knew the language that was expressed by the letters, might
have known what was therein contained; but the Scythian, and the Barbarian, and the
Indian, and the Egyptian, and all those who were excluded from that language, would have
gone away without receiving any instruction. This however cannot be said with respect to
the heavens; but the Scythian, and Barbarian, and Indian, and Egyptian, and every man that
walks upon the earth, shall hear this voice; for not by means of the ears, but through the
sight, it reaches our understanding. And of the things that are seen, there is one uniform
perception; and there is no difference, as is the case with respect to languages. Upon
this volume the unlearned, as well as the wise man, shall be alike able to look; the poor
man as well as the rich man; and wherever any one may chance to come, there looking
upwards towards the heavens, he will receive a sufficient lesson from the view of them:

and the prophet himself intimated and indicated this fact, that the creation utters this
voice so as to be intelligible to barbarians, and to Greeks, and to all mankind without
exception, when he spoke on this wise; "There is no speech, nor language, where there
voice is not heard. What he means is to this effect, that there is no nation or tongue
which is unable to understand this language; but that such is their utterance, that it may
be heard of all mankind. And that not merely of the heavens, but of the day and night. But
how of the day and night? The heavens, indeed, by their beauty and magnitude, and by all
the rest, astonish the beholder, and transport him to an admiration of the Creator; but as
to the day and night, what can these show us of the same kind? Nothing certainly of the
same kind, but other things which are not inferior to them; as for example; the harmony,
and the order which they so accurately observe. For when thou considerest how they
distribute between them the whole year, and mutually divide the length of the whole space,
even as if it were by a beam and scales, thou wilt be astonished at Him who hath ordered
them! For just as certain sisters dividing their father's inheritance among themselves
with much affection, and not insulting one another in the smallest degree, even so too the
day and the night distribute the year with such an equality of parts, with the utmost
accuracy;

and keep to their own boundaries, and never push one, another aside. Never hath the day
been long in winter; and in like manner never hath the night been long in summer, whilst
so many generations have passed away; but during so great an interval and length of time
one hath not defrauded the other even in the smallest degree; not of half an hour's space,
no, nor of the twinkling of an eye! 6. Therefore also the Psalmist, struck with
astonishment at the equality of this distribution, exclaimed. "Night unto night sheweth
knowledge. If thou knowest how to meditate wisely on these matters, thou wilt admire the
Being who fixed these immoveable boundaries even from the beginning. Let the avaricious
hear these things; and those who are coveting the wealth of others; and let them imitate
the equality of the day and night. Let those who are puffed up and high-minded also hear;
and those who are unwilling to concede the first places to others! The day gives place to
the night, and does not invade the territory of others! But thou, whilst always enjoying
honour, canst thou not bear to share it with thy brethren? Consider also with me the
wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the
germs are tender, and require more coolness; and are unable to sustain the hotter rays of
the sun; but when they are somewhat grown, the day again increases with them, and becomes
then the longest, when the fruit has now attained ripeness. And this is a beneficial
arrangementnot only for seeds, but for our bodies. For since during winter, the sailor,
and the pilot, and the traveller, and the soldier, and the farmer, sit down for the most
part at home, fettered by the frost; and the season is one of idleness;

God hath appointed that the greater part of this time should be consumed in night, in
order that the length of the day might not be superfluous, when men were unable to do
anything. Who can describe the perfect order of the seasons; and how these, like some
virgins dancing in a circle, succeed one another with the happiest harmony; and how those
who are in the middle cease not to pass over to the opposite ones with a gradual and
noiseless transition? Therefore, neither are we overtaken by the summer immediately after
winter; nor by the winter immediately after the summer; but mid-way the spring is
interposed; that while we gently and gradually take up one season after the other, we may
have our bodies hardened to encounter the summer heat without uneasiness. For since sudden
changes to opposite extremes are productive of the worst injury and disease, God hath
contrived that after winter we should take up the spring, and after the spring the summer;
and after the summer the autumn; and thus transport us to winter, so that these changes
from seasons which are opposite, should come upon us harmlessly and by degrees, through
the aid of intermediate ones. Who then is so wretched and pitiable, that beholding the
heavens; and beholding sea, and land; and beholding this exact adjustment of the seasons,
and the unfailing order of day and night, he can think that these things happen of their
own accord, instead of adoring Him who hath arranged them all with a corresponding wisdom!

7. But I have yet somewhat more to say on this head. For not only, indeed, does the
magnitude and beauty of the creation, but also the very manner of it, display a God who is
the artificer of the universe. For since we were not present at the beginning, whilst he
was engaged in the work of forming and creating all things; nor had we been present, could
we have known how they came into being, the power that disposed them being invisible; He
hath made the mode of this creation to become our best teacher, by compounding all things
in a manner which transcends the course of nature. Perhaps what I have said, is not
sufficiently clear. Therefore it is necessary that I should again repeat it in a clearer
manner. All men, then, must admit that it is the course of nature for water to be
supported on the earth, and not the earth on the waters. For the earth being a certain
dense, hard, unyielding, and solid substance, is easily able to support the nature of
water; but the water, which is fluid, and rare, and soft, and diffusive, and giving way to
all it meets with, must be unable to support any solid body, though it were of the
lightest kind. Often indeed when a small pebble fails upon it, it yields, and makes way,
and sends it down to the bottom.

When therefore thou beholdest not a small pebble, but the whole earth borne upon the
waters, and not submerged, admire the power of Him who wrought these marvellous things in
a supernatural manner! And whence does this appear, that the earth is borne upon the
waters? The prophet declares this when he says, "He hath founded it upon the seas, and
prepared it upon the floods. And again: "To him who hath founded the earth upon the
waters. What sayest thou? The water is not able to support a small pebble on its surface,
and yet bears up the earth, great as it is; and mountains, and hills, and cities, and
plants, and men, and brutes; and it is not submerged! What do I say? Is not submerged? How
comes it to pass, that since the water has been in close contact with it below, during so
long a period, it has not been dissolved, and the whole of it become mud? For the
substance of wood, when soaked in water but a little time, is rotted and dissolved; and
why do I say of wood? What can be firmer than iron? yet often this is softened, when it
remains a long time in water; and well it may. For it derives its substance from the
earth.

Therefore many run-away servants, when they make their escape, dragging their shackles and
chains along with them, go to brooks of water, and thrust their shackled feet therein, and
after making the iron softer by this means, they easily break it by striking it with a
stone. Iron, forsooth, is softened, and wood is rotted, and stones are worn away by the
nature of water; yet so great a mass as the earth hath remained such a length of time
lying upon the waters, without being either submerged, or dissolved, and destroyed! 8. And
who is there that must not feel astonished and amazed at these things; and confidently
pronounce that they are not the works of nature, but of that Providence which is above
nature? Therefore one speaks thus: "Who hangeth the earth upon nothing. And another
observes, "In His hands are the corners of the earth. And again: "He hath laid the
foundation of it upon the seas. And these declarations, though they seem contrary to one
another, have yet an entire agreement. For he that said, "He hath laid the foundation of
it upon the seas," meant the same thing as he did who declared, "He hath hung it upon
nothing. For its standing upon the waters is just the same thing as hanging upon nothing.
Where then is it suspended and placed? Hear the same one saying, "In His hands are the
corners of the earth. Not that God hath hands, but that thou mayest know that His power it
is, providing for all things which holds together and supports the body of the earth! But
if thou believest not what I now say, believe what thou beholdest! for even in another
element it is possible to find this admirable workmanship. For it is the nature of fire to
tend upwards, and to be always mounting aloft; and although you force and constrain it
never so much, it cannot submit to have its course directed downwards.

For often, when we are carrying a lighted torch, although we incline its head downwards,
we cannot compel the force of the flame to direct itself to the ground; but still it turns
upward, and passes from below toward that which is above. But with respect to the sun, God
hath made it quite the contrary. For He hath turned his beams toward the earth, and made
his light to direct itself downward, all but saying to him by the very shape (of the
heavens), "Look downward.-Shine upon men, for thou wert made for them! The light, indeed,
of a candle cannot be made to submit to this; but this star, great and marvellous as it
is, bends downward, and looks toward the earth, which is contrary to the nature of fire;
owing to the power of Him who hath commanded it. Wouldest thou have me speak of another
thing of the like kind? Waters embrace the back of the visible heaven on all parts; and
yet they neither flow down, nor are moved out of their place, although the nature of water
is not of this kind. For it easily runs together into what is concave; but when the body
is of a convex form, it glides away on all sides; and not even a small portion is capable
of standing upon such a figure. But, lo! this wonder is found to exist in the heavens; and
the prophet, again, to intimate this very circumstance, observes, "Praise the Lord, ye
waters that are above the heavens.

Besides, the water hath not quenched the sun; nor hath the sun, which hath gone on his way
beneath for so long a time, dried up the water that lies above. 9. Dost thou desire that
we should lead thee down again to the earth, and point out the marvel? Seest thou not this
sea abounding with waves, and fierce winds; yet this sea, spacious, and large, and furious
as it is, is walled in with a feeble sand! Mark also the wisdom of God, He permitted it
not to be at rest, nor tranquil, lest thou shouldest suppose its good order to be of mere
natural regulation; but remaining within its limits, it lifts up its voice, and is in
tumult, and roars aloud, and raises its waves to a prodigious height. But when it comes to
the shores, and beholds the sand, it breaks up, and returns back again within itself;
teaching thee, by both these things, that it is not the work of nature that it remains
within its boundaries, but the work of Him whose power restrains it! For this cause
accordingly He hath made the wall feeble; and hath not encompassed these shores with wood,
or stone, or mountains, lest thou shouldest impute the regulation of the elements to such
things. And, therefore, God Himself, upbraiding the Jews with this very circumstance,
said, "Fear ye not Me, which have placed the sand for the bound of the sea that it cannot
pass it. But the marvellous thing is not this only, that He hath made a great and
admirable world; and that He hath compacted it in a way above the usual course of nature;
but that He hath also constituted it out of opposite things;

such as hot and cold, dry and moist, fire and water, earth and air, and that these
contrary elements, of which this whole universe consists, though continually at strife one
with another, are not consumed of one another. The fire hath not overrun and burnt up all
things; the water hath not overflowed and drowned the whole earth. With respect to our
bodies, however, these effects really take place; and upon the increase of the bile, fever
is generated; and the whole animal frame sustains an injury; and when there is a
superabundance of phlegm, many diseases are produced which destroy the animal. But in the
case of the universe, nothing of this kind happens; but each thing remains held as it were
by a kind of bridle and band; preserving, by the will of the Creator, its own boundaries;
and their strife becomes a source of peace to the whole. Are not these things evident even
to a blind man? and are not even the simple easily able to comprehend, that they were
made, and are upheld, by some Providence? For who is so silly and senseless, that
beholding such a mass of substances, such beauty, such combination, the continual strife
of such vast elements, their opposition, and yet durability, would not reason with himself
and say, "If there were not some Providence to uphold the mass of these bodies, not
permitting the universe to fall to pieces, it could not remain; it could not have been
lasting.

So perfect is the order of the seasons, such the harmony of the day and night, so many the
kinds of brute animals, and plants, and seeds, and herbs, that preserve their course, and
yet, to the present day, none has ever fallen into decay or sudden dissolution. 10. We
might continue to speak not only of these things, but also of many others, which are even
more profound; and might moralise even upon the Creation itself; but reserving these
subjects for the morrow, let us earnestly endeavour to retain what has been said, and to
convey it to the rest. I know indeed, that the abstruseness of these speculations has
seemed strange to your ears; but if we be a little vigilant, and accustom ourselves to
them, we shall easily be able to teach others. Meanwhile, it is necessary farther to say
this to your Charity. Even as God hath given us glory by means of this great creation, so
let us also glorify Him by, a pure conversation! "The heavens declare the glory of God,"
though only seen; and we therefore should declare God's glory not only in speaking, but in
silence, and in astonishing all men by the brightness of our life. For He saith, "Let your
light so shine before men, that they may see your good works, and glorify your Father
which is in heaven. For when an unbeliever beholds thee, who art a believer, subdued,
modest, and orderly in manners, he will wonder and say, "Truly great is the God of the
Christians! What manner of men hath He formed? What, and from what hath He made them? Hath
He turned them from men into angels? If any one treats them contemptuously, they revile
not! If any one beats them, they are not enraged!

If any one does them an injury, they pray for him who has put them in pain! They have no
enemy! They know nothing of cherishing malice! They are guiltless of vain babbling! They
have not learnt to utter a falsehood! They cannot endure a false oath, or rather, they
swear not at all, but would prefer to have their tongue cut out, rather than to let an
oath proceed out of their mouth! Such are the things which we should give them cause to
say of us; and we should exterminate our evil habit of oaths, and pay at least as much
honour to God, as we do to our more valuable garments. For how truly absurd is it, that
when we have one garment better than the rest, we do not suffer ourselves to be
continually wearing it; and yet everywhere we draggle about the name of God without
concern, or ceremony! Let us not, I earnestly pray and beseech you, let us not thus
despise our own salvation; but the care which we have used respecting this precept from
the beginning, let us carry on even to the end. For I thus continually exhort you on the
subject of oaths, not as though condemning you of listlessness, but inasmuch as I have
seen that ye are for the most part reformed, I press you, and am urgent, that the whole
work should be finished off, and come to its perfection. Even so act the spectators of
public games.

They excite those who are near the prize, with the more vehemence. Let us, then, by no
means become weary; for we have nearly reached the completion of this amendment; and the
difficulty was at the beginning. But now that the greater part of the evil habit has been
cut away, and less remains to correct, no labour is necessary, but we only need a moderate
degree of watchfulness, and diligence for some short time, in order that we ourselves
being amended, may also become instructors to others; and that we may behold the Holy
Passover with much confidence, and that with much pleasure we may reap a double or treble
measure of the customary gladness of the festival. For not so much does it delight us to
be delivered from the toil and fatigue of fasting, as to meet that holy season with an
illustrious and well-earned crown; a crown indeed that is never to fade!

11. But in order that the amendment may take place the more quickly, do this which I tell
thee. Inscribe upon the wall of thy house, and upon the wall of thy heart, that "flying
sickle;" and think that it is flying forth on occasion of the curse, and constantly
remember it. And if thou observest another person swearing, restrain, forbid, and be
careful for him, and be careful for thine own domestics. For if we would look to this,
that we might not merely correct ourselves, but also bring others to the same point, we
shall ourselves quickly arrive at the goal; since while we undertake to instruct others,
we shall be ashamed and blush, should we in our own case seem to leave those things
unperformed, which we enjoin upon them. There is no need to say more; for much has been
already spoken on these matters; and these things are now said only by way of remembrance.
But may God, who is more sparing of our souls than we are, make us perfect in this, and
every good work; that so having completed the whole fruit of righteousness, we may be
found worthy of the kingdom of heaven, through the grace and lovingkindness of our Lord
Jesus Christ, through Whom, and with Whom, to the Father, with the Holy Ghost, be glory,
for ever and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 10

Commendation of those who came to hear after taking a meal.-Observations on the physiology
of the natural world; and against those who deify the creation; and on the duty of not
swearing. 1. I Joy, and rejoice with you all, that ye have actually put in practice that
admonition of ours, which we lately made with respect to those who were absent, for the
reason that they were not fasting. For I think that many of those who have dined are to-
day present; and go to fill up this goodly assemblage; and that this is the fact, I
conjecture from the more brilliant spectacle that I see around me, and the greater
concourse of hearers. Not in vain, it seems, did I lately spend so many words on their
account, appealing to your Charity, to draw them to their Mother; and to persuade them
that it is lawful, even after bodily nourishment, to partake also of that which is
spiritual. And in which case, beloved, I ask, did ye act for the better; at the time of
the last assembly when after your meal ye turned to your slumbers; or now, when after the
meal ye have presented yourselves at the hearing of the divine laws? Was it best when ye
loitered about in the forum, and took part in meetings which were no wise profitable; or
now, when ye stand with your own brethren, and hear the prophetic oracles? It is no
disgrace, beloved, to have eaten, but after eating to remain at home, and so to be
deprived of this sacred banquet. For whilst thou remainest at home, thou wilt be more
slothful and supine; but coming here thou wilt shake off all slumber and listlessness; and
laying aside not only listlessness, but also all sadness, thou wilt be more at ease, and
in better heart in all the events that may happen.

2. What need then is there to say more? Stand only nigh the man who fasts, and thou wilt
straightway partake of his good odour; for fasting is a spiritual perfume; and through the
eyes, the tongue, and every part, it manifests the good disposition of the soul. I have
said this, not for the purpose of condemning those who have dined, but that I may shew the
advantage of fasting. I do not, however, call mere abstinence from meats, fasting; but
even before this, abstinence from sin; since he who, after he has taken a meal, has come
hither with suitable sobriety, is not very far behind the man who fasts; even as he who
continues fasting, if he does not give earnest and diligent heed to what is spoken, will
derive no great benefit from his fast. He who eats, and yet takes a part in the sacred
assembly with suitable earnestness, is in much better case than he who eats not at all,
and remains absent. This abstinence will by nomeans be able to benefit us as much as the
participation in spiritual instruction conveyeth to us benefit and advantage. Where
indeed, besides, wilt thou hear the things upon which thou meditatest here? Wert thou to
go to the bench of justice? quarrels and contentions are there! or into the council-
chamber? there is anxious thought about political matters! or to thine home? solicitude on
the subject of thy private affairs afflicts thee in every direction!

or wert thou to go to the conferences and debates of the forum? every thing there is
earthly and corruptible! For all the words that pass among those assembled there, are
concerning merchandize, or taxes, or the sumptuous table, or the sale of lands, or other
contracts, or wills, or inheritances, or some other things of that kind. And shouldest
thou enter even into the royal halls, there again thou wouldest hear in the same way all
discoursing of wealth, or power, or of the glory which is held in honour here, but of
nothing that is spiritual. But here on the contrary everything relates to heaven, and
heavenly things; to our soul, to our life, the purpose for which we were born, and why we
spend an allotted time upon earth, and on what terms we migrate from hence, and into what
condition we shall enter after these things, and why our body is of clay, what also is the
nature of death, what, in short, the present life is, and what the future. The discourses
that are here made by us contain nothing at all of an earthly kind, but are all in
reference to spiritual things. Thus, then, it is that we shah have made great provision
for our salvation, and shall depart hence with a good hope.

3. Since, therefore, we did not scatter the seed in vain, but ye hunted out all who were
absent, as I exhorted you; suffer us now to return you a recompense; and having reminded
you of a few things that were said before, to repay you again what remains. What then were
those matters that were before treated of? We were enquiring how, and in what manner,
before the giving of the Scriptures, God ordered His dispensation toward us; and we said,
that by means of the creation He instructed our race, stretching out the heavens, and
there openly unfolding a vast volume, useful alike to the simple and the wise, to the poor
and to the rich, to Scythians and to barbarians, and to all in general who dwell upon the
earth; a volume which is much larger than the multitude of those instructed by it. We
discoursed also at length concerning the night, and the day, and the order of these, as
well as of the harmony which is strictly preserved by them; and much was said respecting
the measured dance of the seasons of the year, and of their equality. For just as the day
defraudeth not the night even of half an hour throughout the whole year, so also do these
distribute all the days among themselves equally.

But, as I said before, not only does the greatness and beauty of the creation shew forth
the Divine Architect, but the very manner likewise in which it is compacted together, and
the method of operation, transcending as it does, the ordinary course of nature.For it
would have been in accordance with nature for water to be borne upon the earth; but now we
see, on the contrary, that the earth is supported by the waters. It would have been in
accordance with nature that fire should tend upwards; but now on the contrary we see the
beams of the sun directed towards the earth; and the waters to be above the heavens, yet
not falling away; and the sun running below them, yet not quenched by the waters, nor
dispelling their moisture. Besides these things we said that this whole universe consists
of four elements, these being adverse to and at strife with one another; yet one does not
consume the other, although they are mutually destructive. Whence it is evident that some
invisible power bridles them, and the will of God becomes their bond.

4. To-day, I wish to dwell a little more on this subject. Arouse yourselves, however, and
give earnest heed unto us! And that the wonder may appear more clearly, I will draw the
lesson concerning these things from our own bodies. This body of ours, so short, and
small, consists of four elements; viz. of what is warm, that is, of blood; of what is dry,
that is, of yellow bile; of what is moist, that is, of phlegm; of what is cold, that is,
of black bile. And let no one think this subject foreign to that which we have in hand.
"For He that is spiritual judgeth all things; yet He Himself is judged of no man. Thus
also Paul touched upon principles of agriculture, whilst discoursing to us of the
Resurrection; and said, "Thou fool; that which thou sowest is not quickened, except it
die. But if that blessed man brought forward questions of agriculture, neither should any
one blame us if we handle matters pertaining to medical science. For our discourse is now
respecting the Creation of God; and this ground-work of ideas will be necessary for our
purpose. As, therefore, I said before, this body of ours consists of four elements; and if
either revolts against the whole, death is the result of this revolt. As for instance, by
a superabundance "of bile" fever is produced; and should this proceed beyond a certain
measure, it effects a rapid dissolution.

Again, when there is an excess of the cold element, paralyses, agues, apoplexies, and an
infinite number of other maladies are generated. And every form of disease is the effect
of an excess of these elements; when either of them overpassing its own bounds, acts the
part of a tyrant against the rest, and mars the symmetry of the whole. Interrogate then
him who says, that all things are spontaneous and self-produced. If this little and
diminutive body, having the advantage of medicines, and of medical skill, and of a soul
within which regulates it, and of much moral wisdom, as well as innumerable other helps,
be not always able to continue in a state of order, but often perishes, and is destroyed,
when some disturbance takes place within it; how could a world like this, containing
substances of such vast bulk and compounded of those same elements, remain during so long
a time without any disturbance, unless it enjoyed the advantage of a manifold providence?
Neither would it be reasonable to suppose that this body, which has the benefit of
superintendence both without and within, should scarcely be sufficient for its own
preservation; and that a world such as this is, enjoying no such superintendence, should
during so many years suffer nothing of that sort which our body suffers. For how, I ask,
is it that not one of these elements hath gone beyond its own boundaries, nor swallowed up
all the rest? Who hath brought them together from the beginning? Who hath bound? Who hath
bridled?

Who hath held them together during so long a period? For if the body of the world were
simple and uniform, what I speak of would not have been so impossible. But when there hath
been such a strife between the elements, even from the beginning; who so senseless as to
think that these things would have come together, and remained together when united,
without One to effect this conjunction? For if we who are evil-affected towards one
another not by nature, but by will, cannot come spontaneously to an agreement as long as
we remain at variance, and hold ourselves ungraciously towards one another; if we have yet
need of some one else to bring us into a state of conjunction; and after this conjunction
further to clench us, and persuade us to abide by our reconciliation, and not again to be
at variance; how could the elements, which neither partake of sense nor reason, and which
are naturally adverse, and inimical to each other, have come together, and agreed and
remained with one another, if there were not some ineffable Power which effected this
conjunction; and after this conjunction, always restrained them by the same bond?

5. Dost thou not perceive how this body wastes away, withers, and perishes after the
secession of the soul, and each of the elements thereof returns to its own appointed
place? This very same thing, indeed, would also happen to the world, if the Power which
always governs it had left it devoid of Its own providence. For if a ship does not hold
together without a pilot, but soon founders, how could the world have held together so
long a time if there was no one governing its, course? And that I may not enlarge, suppose
the world to be a ship; the earth to be placed below as the keel; the sky to be the sail;
men to be the passengers; the subjacent abyss, the sea. How is it then that during so long
a time, no shipwreck has taken place? Now let a ship go one day without a pilot and crew,
and thou wilt see it straightway foundering! But the world, though subsisting now five
thousand years, and many more, hath suffered nothing of the kind. But why do I talk of a
ship? Suppose one hath pitched a small hut in the vineyards; and when the fruit is
gathered, leaves it vacant; it stands, however, scarce two or three days, but soon goes to
pieces, and tumbles down! Could not a hut, forsooth, stand without superintendence? How
then could the workmanship of a world, so fair and marvellous; the laws of the night and
day; the interchanging dances of the seasons;

the course of nature chequered and varied as it is in every way throughout the earth, the
sea, the sky; in plants, and in animals that fly, swim, walk, creep; and in the race of
men, far more dignified than any of these, continue yet unbroken, during so long a period,
without some kind of providence? But in addition to what has been said, follow me whilst I
enumerate the meadows, the gardens, the various tribes of flowers; all sorts of herbs, and
their uses; their odours, forms, disposition, yea, but their very names; the trees which
are fruitful, and which are barren; the nature of metals,-and of animals,-in the sea, or
on the land; of those that swim, and those that traverse the air; the mountains, the
forests, the groves; the meadow below, and the meadow above; for there is a meadow on the
earth, and a meadow too in the sky; the various flowers of the stars; the rose below, and
the rainbow above! Would you have me point out also the meadow of birds? Consider the
variegated body of the peacock, surpassing every dye, and the fowls of purple plumage.
Contemplate with me the beauty of the sky; how it has been preserved so long without being
dimmed; and remains as bright and clear as if it had been only fabricated to-day;
moreover, the power of the earth, how its womb has not become effete by bringing forth
during so long a time! Contemplate with me the fountains;

how they burst forth and fail not, since the time they were begotten, to flow forth
continually throughout the day and night! Contemplate with me the sea, receiving so many
rivers, yet never exceeding its measure! But how long shall we pursue things unattainable!
It is fit, indeed, that over every one of these which has been spoken of, we should say,
"O Lord, how hast Thou magnified Thy works; in wisdom hast Thou made them all." 6. But
what is the sapient argument of the unbelievers, when we go over all these particulars
with them; the magnitude, the beauty of the creation, the prodigality, the munificence
everywhere displayed? This very thing, say they, is the worst fault, that God hath made
the world so beautiful and so vast. For if He had not made it beautiful and vast, we
should not have made a god of it; but now being struck with its grandeur, and marvelling
at its beauty, we have thought it to be a deity. But such an argument is good for nothing.
For that neither the magnitude, nor beauty of the world is the cause of this impiety, but
their own want of understanding, is what we are prepared to show, proved by the case of
ourselves, who have never been so affected. Why then have "we" not made a deity of it? Do
we not see it with the same eyes as themselves? Do we not enjoy the same advantage from
the creation with themselves? Do we not possess the same soul? Have we not the same body?
Do we not tread the same earth? How comes it that this beauty and magnitude hath not
persuaded us to think the same as they do? But this will be evident not from this proof
only, but from another besides. For as a proof that it is not for its beauty they have
made a deity of it, but by reason of their own folly, why do they adore the ape, the
crocodile, the dog, and the vilest of animals? Truly, "they became vain in their
imaginations, and their foolish heart was darkened. Professing themselves to be wise, they
became fools."

7. Nevertheless, we will not frame our answer from these things only, but will also say
something yet further. For God, foreseeing these things of old, destroyed, in His wisdom,
this plea of theirs. On this account He made the world not only wonderful and vast, but
also corruptible and perishable; and placed therein many evidences of its weakness; and
what He did with respect to the Apostles, He did with respect to the whole world. What
then did He with respect to the Apostles? Since they used to perform many great and
astonishing signs and wonders, He suffered them constantly to be scourged, to be expelled,
to inhabit the dungeon, to encounter bodily infirmities, to be in continual tribulations,
lest the greatness of their miracles should make them to be accounted as gods amongst
mankind. Therefore when He had bestowed so great favour upon them, He suffered their
bodies to be mortal, and in many cases obnoxious to disease; and did not remove their
infirmity, that He might give full proof of their nature. And this is not merely my
assertion, but that of Paul himself, who says, "For though I would desire to glory, I
shall not be a fool; but now I forbear, lest any man should think of me above that which
he seeth me to be, or that he heareth of me. And again, "But we have this treasure in
earthen vessels. But what is meant by "earthen vessels? In this body, he means, which is
mortal and perishable.

For just as the earthen vessel is formed from clay and fire, so also the body of these
saints being clay, and receiving the energy of the spiritual fire, becomes an earthen
vessel. But for what reason was it thus constituted, and so great a treasure, and such a
plentitude of graces entrusted to a mortal and corruptible body? "That the excellency of
the power may be of God, and not of us. For when thou seest the Apostles raising the dead,
yet themselves sick, and unable to remove their own infirmities, thou mayest clearly
perceive, that the resurrection of the dead man was not effected by the power of him who
raised him, but by the energy of the Spirit. For in proof, that they were frequently sick,
hear what Paul saith respecting Timothy, "Use a little wine for thy stomach's sake, and
thine often infirmities. And again, of another he saith, "But Trophimus I have left at
Miletus sick. And writing to the Philippians, he said, "Epaphroditus was sick nigh unto
death. For if, when this was the case, they accounted them to be gods, and prepared to do
sacrifice unto them, saying, "The gods are come down to us in the likeness of men; had
such infirmities not existed, to what extent of impiety might not men have proceeded, when
they beheld their miracles?

As then in this case, because of the greatness of these signs, He suffered their nature to
remain in a state of infirmity, and permitted those repeated trials, in order that they
might not be thought to be gods, thus likewise He did with respect to the creation, a
thing nearly parallel to this. For He fashioned it beautiful and vast; but on the other
hand corruptible. 8. And both of these points the Scriptures teach, for one in treating of
the beauty of the heavens thus speaks "The heavens declare the glory of God. And again,
"Who hath placed the sky as a vault, and spread it out as a tent over the earth. And
again, "Who holdeth the circle of heaven. But another writer, shewing that although the
world be great and fair, it is yet corruptible, thus speaks; "Thou, Lord, in the beginning
hast laid the foundation of the earth, and the heavens are the works of Thine hands. They
shall perish, but Thou remainest, and they all shall wax old as doth a garment, and as a
vesture shalt Thou fold them up, and they shall be changed. And again, David saith of the
sun, that "he is as a bridegroom coming out of his chamber, and rejoiceth as a giant to
run his course. Seest thou how he places before thee the beauty of this star, and its
greatness? For even as a bridegroom when he appears from some stately chamber, so the sun
sends forth his rays under the East; and adorning the heaven as it were with a saffron-
coloured veil, and making the clouds like roses, and running unimpeded all the day; he
meets no obstacle to interrupt his course. Beholdest thou, then, his beauty? Beholdest
thou his greatness? Look also at the proof of his weakness! For a certain wise man, to
make this plain, said, "What is brighter than the sun, yet the light thereof suffers
eclipse.

Nor is it only from this circumstance that his infirmity is to be perceived, but also in
the concourse of the clouds. Often, at least, when a cloud passes underneath him, though
emitting his beams, and endeavouring to pierce through it, he has not strength to do so;
the cloud being too dense, and not suffering him to penetrate through it. "He nourishes
the seeds, however," replies some one-Yes-still he does not nourish them by himself, but
requires the assistance of the earth, and of the dew, and of the rains, and of the winds,
and the right distribution of the seasons. And unless all these things concur, the sun's
aid is but superfluous. But this would not seem to be like a deity, to stand in need of
the assistance of others, for that which he wishes to do; for it is a special attribute of
God to want nothing; He Himself at least did not in this manner bring forth the seeds from
the ground; He only commanded, and they all shot forth. And again, that thou mayest learn
that it is not the nature of the elements, but His command which effects all things; He
both brought into being these very elements which before were not; and without the need of
any aid, He brought down the manna for the Jews. For it is said, "He gave them bread from
heaven. But why do I say, that in order to the perfection of fruits, the sun requires the
aid of other elements for their sustenance;

when he himself requires the assistance of many things for his sustenance, and would not
himself be sufficient for himself. For in order that he may proceed on his way, he needs
the heaven as a kind of pavement spread out underneath him; and that he may shine, he
needs the clearness and rarity of the air; since if even this become unusually dense, he
is not able to show his light; and, on the other hand, he requires coolness and moisture,
lest his rays should be intolerable to all, and burn up everything. When, therefore, other
elements overrule him, and correct his weakness (overrule as for example, clouds, and
walls, and certain other bodies that intercept his light:-or correct his excess, as the
dews, and fountains, and cool air), how can such a one be a Deity? For God must be
independent, and not stand in need of assistance, be the source of all good things to all,
and be hindered by nothing; even as Paul, as well as the prophet Isaiah, saith of God; the
latter thus making Him speak in His own Person, "I fill heaven and earth, saith the Lord.
And again, "Am I a God nigh at hand, and not a God afar off? And again, David says, "I
have said unto the Lord, Thou art my Lord, for Thou hast no need of my good things. But
Paul, demonstrating this independence of help, and shewing that both these things
especially belong to God;

to stand in need of nothing, and of Himself to supply all things to all; speaks on this
wise, "God that made the heaven, and the earth, and the sea, Himself needeth not any
thing, giving to all life and all things." 9. It would indeed be easy for us to take a
survey of the other elements, the heaven, the air, the earth, the sea, and to shew the
imbecility of these, and how each requires the assistance of his neighbour, and without
this assistance, is lost and destroyed. For as it regards the earth, if the fountains fail
it, and the moisture infused from the sea and the rivers, it quickly perishes by being
parched. The remaining elements too stand in need of one another. the air of the sun, as
well as the sun of the air. But not to protract this discourse; in what has been said,
having given a sufficient supply of reasons to start from for those who are willing to
receive them, we shall be content. For if the sun, which is the most surprising part of
the whole creation, hath been proved to be so feeble and needy, how much more the other
parts of the universe? What then I have advanced (offering these things for the
consideration of the studious), I will myself again shew you in discourse from the
Scriptures; and prove, that not only the sun, but also the whole universe is thus
corruptible. For since the elements are mutually destructive, and when much cold
intervenes, it chastens the force of the sun's rays; and on the other hand, the heat
prevailing, consumes the cold; and since the elements are both the causes and subjects of
contrary qualities, and dispositions, in one another; it is very evident that these things
offer a proof of great corruptibility; and of the fact, that all these things which are
visible, are a corporeal substance.

10. But since this subject is too lofty for our simplicity, permit me now to lead you to
the sweet fountain of the Scriptures, that we may refresh your ears. For we will not
discourse to you of the heaven and the earth separately, but will exhibit the Apostle
declaring this very thing to us concerning the whole creation, in these plain terms, that
the whole creation is now in bondage to corruption; and why it is thus in bondage, and at
what time it shall be delivered from it, and unto what condition it shall be translated.
For after he had said, "The sufferings of this present time are not worthy to be compared
with the glory that shall be revealed in us; he goes on to add; "For the earnest
expectation of the creature waiteth for the manifestation of the sons of God. For the
creature was made subject to vanity, not willingly, but by reason of Him who hath
subjected the same in hope. But what he intends is to this effect; "The creature," he
says, "was made corruptible; for this is implied in the expression, "being made subject to
vanity. For it was made corruptible by the command of God. But God so commanded it for the
sake of our race; for since it was to nurture a corruptible man, it was necessary itself
should also be of the same character; for of course corruptible bodies were not to dwell
in an incorruptible creation. But, nevertheless, he tells us, it will not remain so.

"The creature also itself shall be delivered from the bondage of corruption; and
afterwards, for the purpose of shewing when this event shall take place, and through whom,
he adds, "Into the glorious liberty of the sons of God. For when we are raised, his
meaning is, and assume incorruptible bodies; then also this body of the heaven, the earth,
and the whole creation, shall be incorruptible, and imperishable. When, therefore, thou
beholdest the sun arising, admire the Creator; when thou beholdest him hiding himself and
disappearing, learn the weakness of his nature, that thou mayest not adore him as a Deity!
For God hath not only implanted in the nature of the elements this proof of their
weakness, but hath also bidden His servants, that were but men, command them; so that
although thou shouldest not know their servitude from their aspect, thou mayest learn,
from those who have commanded them, that they are all thy fellow-servants. Therefore it
was, that Joshua, the son of Nave, said, "Let the sun stand still in Gibeon, and the moon
over against the valley of Ajalon. And again the prophet Isaiah made the sun to retrace
his steps, under the reign of Hezekiah; and Moses gave orders to the air, and the sea, the
earth, and the rocks. Elisha changed the nature of the waters; the Three Children
triumphed over the fire. Thou seest how God hath provided for us on either hand; leading
us by the beauty of the elements to the knowledge of His divinity;

and, by their feebleness, not permitting us to lapse into the worship of them. 11. For the
sake of all these things then, let us glorify Him, our Guardian; not only by words, but
also by deeds; and let us shew forth an excellent conversation, not only in general, but
in particular with regard to abstinence from oaths. For not every sin brings the same
penalty; but those which are easiest to be amended, bring upon us the greatest punishment:
which indeed Solomon intimated, when he said, "It is not wonderful if any one be taken
stealing; for he stealeth that he may satisfy his soul that is hungry; but the adulterer,
by the lack of understanding, destroyeth his own soul." But what he means is to this
effect. The thief is a grievous offender, but not so grievous a one as the adulterer: for
the former, though it be a sorry reason for his conduct, yet at the same time has to plead
the necessity arising from indigence; but the latter, when no necessity compels him, by
his mere madness rushes into the gulph of iniquity. This also may be said with regard to
those who swear. For they have not any pretext to allege, but merely their contempt.

12. I know, indeed, that I may seem to be too tedious and burdensome; and that I may be
thought to give annoyance by continuing this admonition. But nevertheless, I do not
desist, in order that ye may even be shamed by my shamelessness to abstain from the custom
of oaths. For if that unmerciful and cruel judge, paying respect to the importunity of the
widow, changed his custom, much more will ye do this; and especially when he who is
exhorting you, doth it not for himself, but for your salvation. Or rather, indeed, I
cannot deny that I do this for myself; for I consider your benefit as my own success. But
I could wish that you, even as I labour, and weary myself for your safety, would in like
manner make your own souls a matter of anxiety to yourselves; and then assuredly this work
of reformation would be perfected. And what need is there to multiply words? For if there
were no hell, neither punishment for the contumacious, nor reward for the obedient; and I
had come to you, and asked this in the way of a favour, would ye not have consented? would
ye not have granted my petition, when I asked so trifling a favour? But when it is God who
asks this favour, and for the sake of yourselves, who are to grant it, and not for
Himself, Who is to receive it;

who is there so ungracious, who is there so miserable and wretched, that he will not grant
this favour to God, when He asks it; and especially when he himself who grants it, is in
future to enjoy the benefit of it? Considering these things then, repeat over to
yourselves, when ye depart hence, all that has been said; and correct in every way those
who take no heed to it; to the end that we may receive the recompense of other men's good
actions, as well as our own, through the grace and lovingkindness of our Lord Jesus
Christ, by Whom, and with Whom be glory to the Father, with the Holy Ghost, for ever and
ever. Amen.

HOMILY 11

Thanksgiving to God for deliverance from the evils expected owing to the sedition; and
recollection of the events which took place at the time. Also against those who find fault
with the structure of the human body, and in general concerning the creation of man; and,
in conclusion, on success in avoiding oaths. 1. When I think of the past tempest, and of
the present calm, I cease not saying, "Blessed be God, who maketh all things, and changeth
them; who hath brought light out of darkness; who leadeth to the gates of hell, and
bringeth back; who chastiseth, but killeth not." And this I desire you too to repeat
constantly, and never to desist. For if He hath benefitted us by deeds, what pardon shall
we deserve, if we do not requite Him even by words. Therefore, I exhort that we never
cease to give Him thanks; since if we are grateful for the former benefits, it is plain
that we shall enjoy others also, which are greater. Let us say, then, continually, Blessed
be God, who hath permitted us to spread before you in security the accustomed table,
whilst He hath also granted you to hear our word with assurance of safety! Blessed be God,
that we no longer run hither flying from the danger without, but only from desire to hear;
that we no longer meet one another with agony, trembling, and anxious thoughts; but with
much confidence, having shaken off all our fear. Our condition, indeed, on former days was
nothing better than that of those who are tossed up and down in the midst of the deep; and
expecting shipwreck every hour. We were scared all day long by innumerable rumours, and
disturbed and agitated on every side; and were every day busy and curious to know who had
come from the court? what news he had brought? and whether what was reported was true or
false? Our nights too we passed without sleep, and whilst we looked upon the city, we wept
over it, as if it were on the eve of its destruction.

2. For this cause yourselves too kept silence on those former days, because the whole city
was empty, and all had migrated to the deserts, and because those who were left behind
were overshadowed by the cloud of despondency. For the soul when once it is filled with
despondency, is not apt to hear anything that may be said. For this cause, when the
friends of Job came, and saw that tragedy of his house, and the just man sitting down upon
the dunghill, and covered with sores, they rent their garments, and groaned and sat down
by him in silence; making it manifest that nothing is so suitable to the afflicted at
first, as quiet and silence. For the calamity was too great for consolation. Therefore
also the Jews, whilst they were in bondage to work in clay and the brick-making, when they
saw Moses come to them, were not able to give heed to his words, by reason of their
failure of spirit, and their affliction. And what marvel is it that faint-hearted men have
felt this, when we find that the Disciples also fell into the same infirmity. For after
that mystic Supper, when Christ took them apart and discoursed with them, the disciples at
first asked Him more than once, "Whither goest Thou? But when He had told them what evils
they should in a little while afterwards encounter, the wars, and the persecutions, and
the universal enmity, the stripes, the prisons, the tribunals, the appearance before
magistrates;

then, their souls oppressed as by a heavy burthen with the dread of the things He had
spoken, and with the sadness of these approaching events, remained henceforth in a state
of stupor. Christ, therefore, perceiving their consternation, reproved it by saying, "I go
to My Father, and no one among you asketh Me, Whither goest Thou? But because I have said
these things unto you, sorrow hath filled your hearts. For this reason also we were silent
for some time past, awaiting the present opportunity. For if a person who is about to ask
a favour of any one, though the request be a reasonable one, waits a fitting occasion to
propose it, that he may find him who is to grant the petition in a mild and well-disposed
frame of mind; and that receiving assistance from the favourable opportunity, he may
obtain the benefit; how much rather is it necessary that the speaker should seek a fit
season, so that he may address his discourse to an auditor well affected, and free from
all care and despondency; which accordingly we have done.

3. Inasmuch, then, as ye have now shaken off despondency, we are desirous to recall you to
the recollection of former matters; so that our discourse may be rendered the clearer to
you. For what we said of the creation, that God not only made it beautiful, and wonderful,
and vast, but also weak and corruptible; and moreover that He hath established divers
proofs of this; ordering both these circumstances for our advantage; leading us on by its
beauty to admiration of Him who framed it: and by its weakness leading us away from the
worship of the creature; this we may see, take place also in the case of the body. For
with respect to this too there are many among the enemies to the truth, as well as among
those who belong to our own ranks, who make it a subject of enquiry, why it was created
corruptible and frail? Many also of the Greeks and heretics affirm, that it was not even
created by God, For they declare it to be unworthy of God's creative art, and enlarge upon
its impurities, its sweat, its tears, its labours, and sufferings, and all the other
incidents of the body. But, for my part, when such things are talked of, I would first
make this reply. Tell me not of man, fallen, degraded and condemned. But if thou wouldest
learn what manner of body God formed us with at the first, let us go to Paradise, and
survey the Man that was created at the beginning.

For that body was not thus corruptible and mortal; but like as some statue of gold just
brought from the furnace, that shines splendidly, so that frame was free from all
corruption. Labour did not trouble it, nor sweat deface it. Cares did not conspire against
it; nor sorrows besiege it; nor was there any other affection of that kind to distress it.
But when man did not bear his felicity with moderation, but threw contempt upon his
Benefactor, and thought a deceiving demon more worthy of credit than God who cared for
him, and who had raised him to honour, and when he expected to become himself a god, and
conceived thoughts above his proper dignity, then,-then indeed it was that God, to humble
him by decisive acts, made him mortal, as well as corruptible; and fettered him with such
varied necessities; not from hatred or aversion, but in care for him, and to repress at
the very outset that evil and destructive pride; and instead of permitting it to proceed
any further, He admonished Him by actual experience, that he was mortal and corruptible;
thus to convince him that he must never again think or dream of such things as he had
done. For the devil's suggestion, was, "Ye shall be as gods. Desiring then utterly to
eradicate this idea, God made the body subject to much suffering and disease; to instruct
him by its very nature that he must never again entertain such a thought.

And that this is true, is really most evident from what befel him; for after such an
expectation, he was condemned to this punishment. Consider also with me the wisdom of God
in this matter. He did not allow him to be the first to die, but permitted his son to
suffer this death; in order that seeing before his eyes the body corrupting and decaying,
he might receive a striking lesson of wisdom from that spectacle; and learn what had come
to pass, and be duly chastened before he departed hence. 4. Really then, as I said, this
point is apparent from what has already taken place; but it will be made no less clear
from what yet remains to be stated. For if whilst we are fettered with such necessities of
the body; and whilst it is the lot of all men to die, to suffer corruption, to moulder in
the sight of all, and to dissolve into dust, so that the Gentile philosophers made one and
the same comprehensive definition of the human race (for when asked what man was, they
answered, he is an animal, rational and mortal); if, forsooth, whilst all admitted this,
there were some who dared in the opinion of the multitude to immortalize themselves; and
notwithstanding that the very sense of sight bore witness to their mortality, were
ambitious to be called gods, and were honoured as such; to what a length of impiety would
not many men have proceeded, if death had not gone on teaching all men the mortality and
corruptibility of our nature? Hear, for instance, what the prophet says of a barbarian
king, when seized with this frenzy. "I will exalt," saith he, "my throne above the stars
of heaven; and I will be like unto the Most High." Afterwards, deriding him, and speaking
of his death, he says, "Corruption is under thee, and the worm is thy covering;" but his
meaning is, "Dost thou dare, O man, whom such an end is awaiting, to entertain such
imaginations?" Again, of another, I mean the king of the Tyrians, when he conceived the
like aims, and was ambitious to be considered as a God, he says, "Thou art not a God, but
a man, and they that pierce thee shall say so." Thus God, in making this body of ours as
it is, hath from the beginning utterly taken away all occasion of idolatry.

5. But why dost thou marvel if this hath happened in respect to the body, when even with
respect to the soul it is plain, that a similar thing hath taken place. For God made it
not mortal, but permitted it to be immortal; He constituted it however subject to
forgetfulness, to ignorance, to sadness, and to care; and this, lest regarding its own
nobility of birth, it might take up a conceit too high for its proper dignity. For if,
even while the case stands thus, some have dared to aver, that it is of the Divine
essence; to what a pitch of frenzy would they not have reached, if it had been devoid of
these imperfections? What, however, I affirmed respecting the creation, I affirm also
respecting the body, that both these things alike excite my admiration of God; that He
hath made it corruptible; and that in its very corruptibility, He hath manifested His own
power and wisdom. For that He could have made it of some better material, He hath
evidenced from the celestial and the solar substance. For He that made those such as they
are, could have made this also like them, had He thought proper to do so. But the cause of
its imperfection is what I before adverted to. This circumstance by no means lowers the
admiration due to the Creator's workmanship, but rather increases it; for the meanness of
the substance, manifests the resource and adaptiveness of His art; since He hath
introduced such a harmony of parts in clay and ashes, and senses so various and manifold
and capable of such spiritual wisdom.

6. In proportion, therefore, as thou findest fault with the meanness of the substance, be
so much the more astonished at the greatness of the art displayed. For this reason also, I
do not so much admire the statuary who forms a beautiful figure out of gold, as him who,
by the resources of art, is able, even in crumbling clay, to exhibit a marvellous and
inimitable mould of beauty. In the former case, the material gives some aid to the artist,
but in the latter, there is a naked display of his art. Wouldest thou learn then, how
great the wisdom of the Creator is, consider what it is that is made out of clay? What
else is there but brick and tile? Nevertheless, God, the Supreme Artist, from the same
material of which only the brick and tile is formed, hath been able to make an eye so
beautiful, as to astonish all who behold it, and to implant in it such power, that it can
at once survey the high aerial expanse, and by the aid of a small pupil embrace the
mountains, forests, hills, the ocean, yea, the heaven, by so small a thing! Tell me not
then of tears and rheums, for these things are the fruit of thy sin; but consider its
beauty, and visual power; and how it is that whilst it ranges over such an expanse of air,
it experiences no weariness or distress! The feet indeed become tired and weakened even
after going but a small distance; but the eye, in traversing a space so lofty and so wide,
is not sensible of any infirmity. For since this is the most necessary to us of all our
members, He has not suffered it to be oppressed with fatigue; in order that the service it
renders us might be free and unfettered.

7. But rather, I should say, what language is fully adequate to set forth the whole
excellency of this member? And why do I speak of the pupil and the visual faculty? for if
you were to investigate that which seems the meanest of all the members, I mean the
eyelashes, you would behold even in these the manifold wisdom of God the Creator! For as
it is with respect to the ears of corn; the beards, standing forth as a sort of spears,
repel the birds, and do not suffer them to settle upon the fruits, and to break the stalk,
which is too tender to bear them; so also is it with regard to the eyes. The hairs of the
eyelids are ranged in front, and answer the purpose of beards and spears; keeping dust and
light substances at a distance from the eyes, and any thing that might incommode the
sight; and not permitting the eyelids to be annoyed. Another instance of wisdom, no less
remarkable, is to be observed in eyebrows. Who can help being struck by their position?
For they do not project to an immoderate degree, so as to obscure the sight; nor do they
retire farther back than is fitting; but in the same manner as the eaves of a house, they
stand out above, receiving the perspiration as it descends from the forehead, and not
permitting it to annoy the eyes.

For this purpose too there is a growth of hair upon them, which serves by its roughness to
stay what descends from above, and affords the exact protection that is needed, and
contributes also much appearance of beauty to the eyes. Nor is this the only matter of
wonder! There is another thing also which is equally so. How is it, I ask, that the hairs
of the head increase, and are cut off; but those of the eyebrows, not so? For not even
this has happened undesignedly, or by chance, but in order that they might not darken the
sight too much by becoming very long; an inconvenience from which those suffer who have
arrived at extreme old age. 8. And who could possibly trace out all the wisdom which is
manifested by means of the brain! For, in the first place, He made it soft, since it
serves as a fountain to all the senses. Next, in order that it might not suffer injury
owing to its peculiar nature, He fortified it on every side with bones. Further; that it
might not suffer from friction, by the hardness of the bones, He interposed a middle
membrane: and not only a single one, but also a second; the former being spread out on the
under side of the skull, but the latter enveloping the upper substance of the brain, and
the first being the harder of the two. And this was done, both for the cause that has been
mentioned, and in order that the brain might not be the first to receive the blows
inflicted upon the head; but that these membranes first encountering them, might free it
from all injury, and preserve it unwounded. Moreover, that the bone which covers the brain
is not a single and continuous one, but has many sutures on every side, is a circumstance
which contributes much to its security. For a ventilation of the vapours that surround it
may easily take place outward through these sutures, so as to prevent it from being
suffocated; and if a blow should be inflicted upon it, on any particular point, the damage
does not extend to the whole.

For if the bone had been one and continuous, the stroke even when it fell upon one part,
only, would have injured the whole; but now, by its being divided into many parts, this
can never happen. For if one part should chance to be wounded, only the bone that is
situated near that part receives injury, but all the rest remain unhurt; the continuity of
the stroke being intercepted by the division of the bones, and being unable to extend
itself to the adjacent parts. By reason of this God hath constructed a covering for the
brain of many bones; and just as when one builds a house, he lays on a roof, and tiles
upon the upper part, so God hath placed these bones above upon the head, and hath provided
that the hairs should shoot forth, and serve as a kind of cap for it. 9. The very same
thing also He hath done with regard to the heart. For inasmuch as the heart has
preeminence over all the members in our body, and that the supreme power over our whole
life is entrusted to it, and death happens when it receives but a slight blow; He hath
fenced it about on every side with stiff and hard bones, surrounding it by the protection
of the breast-bone before, and the blade-bones behind. And what He did with respect to the
membranes of the brain, He hath done in this instance also. For in order that it might not
be rubbed and pained in striking against the hard bones which encompass it, in the
throbbing and quick pulsation to which it is subject in anger and similar affections, He
both interposed many membranes there, and placed the lungs by the side of it to act the
part of a soft bed to these pulsations, so that the heart may break its force on these
without sustaining injury or distress.

But why do I speak of the heart, and of the brain, when if any one will investigate even
the very nails, he will see the manifold wisdom of God displayed in these; as well by
their form, as by their substance and position. I might also have mentioned why our
fingers are not all equal, and many other particulars besides; but to those who are
inclined to attend, the wisdom of God Who created us, will be sufficiently clear from what
has been said. Wherefore, leaving this department to be investigated with diligence by
those who are desirous of the task, I shall turn myself to another objection. 10. There
are many forsooth, who, besides what has been already referred to, bring forward this
objection. If man be the king of the brutes, why have many animals an advantage over him
in strength, agility, and fleetness? For the horse is swifter, the ox is more enduring,
the eagle is lighter, and the lion stronger, than man. What then have we to reply to this
argument? Thus much; that from that circumstance we may especially discern the wisdom of
God and the honour which He has put upon us. A horse, it is true, is swifter than man, but
for making dispatch on a journey, the man is better fitted than the horse. For a horse,
though the very swiftest and strongest that may be, can scarcely travel two hundred stadia
in a day; but a man, harnessing a number of horses in succession, will be able to
accomplish a distance of two thousand stadia. Thus, the advantage which swiftness affords
to the horse, intelligence and art afford to the man in a much greater excess. The man, it
is true, has not feet so strong as the other, but then he has those of the other which
serve him as well as his own. For not one of the brutes has ever been able to subjugate
another to his own use; but man has the range of them all; and by that variety of skill
which is given him of God, makes each of the animals subservient to the employment best
suited to him.

For if the feet of men had been as strong as those of horses, they would have been useless
for other purposes, for difficult ground, for the summits of mountains, for climbing
trees; for the hoof is usually an impediment to treading in such places. So that although
the feet of men are softer than theirs, they are still adapted to more various uses, and
are not the worse for their want of strength, while they have the power of the horse
ministering to their aid, and at the same time they have the advantage over him in variety
of tread. Again, the eagle has his light pinion; but I have reason and art, by which I am
enabled to bring down and master all the winged animals. But if thou wouldest see my
pinion too, I have one much lighter than he; one which can soar, not merely ten or twenty
stadia, or even as high as heaven, but above heaven itself, and above the heaven of
heavens; even to "where Christ sitteth at the right hand of God!"

11. Again, the irrational animals have their weapons in their own body; thus, the ox has
his horns; the wild boar his tusks; the lion his claws. But God hath not furnished the
nature of my body with weapons, but hath made these to be extraneous to it, for the
purpose of shewing that man is a gentle animal; and that I have not always occasion to use
my weapons, for from time to time I lay these aside, and from time to time resume them. In
order then that I might be free and unfettered in this matter, not being at all times
compelled to carry my weapons, He hath made these to be separate from my nature. For it is
not only in our possessing a rational nature that we surpass the brutes, but we also excel
them in body. For God has made this to correspond with the soul's nobility, and fitted to
excute its commands. He has not, indeed, made the body such as it is, without reason; but
such as it ought to be, as having to minister to a rational soul; so that if it were not
such as it is, the operations of the soul would be greatly impeded: and this is manifest
from diseases. For if this nice adjustment of the body be diverted from its proper
condition in ever so small a degree, many of the soul's energies are impeded; as, for
instance, if the brain should become too hot, or too cold. So that from the body it is
easy to see much of the Divine Providence, not only because He made it at first better
than it is at present; nor because even now He hath changed it for a useful purpose, but
also because He will raise it again to much greater glory.

12. But, if thou art desirous to learn in a different way what wisdom God hath shewn
respecting the body, I will mention that by which Paul seems most especially to be
constantly struck. But what is this? That He hath made the members to excel one another,
though not in the same things? Some He hath appointed to surpass the rest in beauty, and
some in strength. Thus, the eye is beautiful, but the feet are stronger. The head is
honourable, but it cannot say to the feet, "I have no need of you. And this may be seen
too with regard to irrational animals; and the same in all the relations of life. The
king, for instance, has need of his subjects, and the subjects of the king; just as the
head has need of the feet. And again, as to brutes; some are more powerful than the rest;
and some more beautiful. Some there are that delight us; some that nourish; and some that
clothe us. Thus the peacock delights; and fowls and swine nourish; sheep and goats provide
us clothing; and the ox and ass share our labours. There are also others which provide us
with none of these, but which call our powers into active exercise. Thus the wild animals
increase the strength of the hunters; and instruct our race by the fear which they
inspire, and render us more cautious; and for medical purposes, they supply no small
contributions from their bodies.

So that if any one say to thee, "How art thou a lord of the brutes, whilst afraid of the
lion? Answer him, "Things were not ordered in this manner at the beginning, when I was in
favour with God, when I dwelt in Paradise. But when I had offended my Master, I fell under
the power of those who were my servants! Yet not even now entirely; since I possess an art
by which I overcome the wild animals. So also it happens in great houses; the sons, while
they are yet under age, are afraid of many of the servants; but when they have done amiss,
their dread is greatly heightened. And this we may say also of serpents, and scorpions,
and vipers; that they are formidable to us by reason of sin. 13. And not only as it
regards our body, and the various states of life, is this diversity observable; nor is it
confined to brutes; but it may be seen also in trees; and the meanest of them may be
observed to have an excellence above those which are greater; so that all things are not
alike in all, that all may be necessary to us; and that we may perceive the manifold
wisdom of the Lord. Do not then lay blame on God on account of the body's corruptibleness,
but for this the rather do Him homage, and admire Him for His wisdom and His tender care;
His wisdom, that in so corruptible a body He hath been able to display such harmony; His
tender care that for the benefit of the soul He hath made it corruptible, that He might
repress her vanity, and subdue her pride! Why then did He not make it thus from the
beginning, asks some one? It was, I reply, to justify Himself before thee by these very
works; and as much as to say by the result itself, "I called thee to greater honour, but
thou didst constitute thyself unworthy of the gift, banishing thyself from Paradise!
Nevertheless, I will not even now despise thee, but I will correct thy sin, and bring thee
back to heaven. Therefore for thine own sake, I have permitted thee so long to decay and
suffer corruption, that in the fulness of time the discipline of thy humility might be
established; and that thou mightest never more resume thy former conceit.

14. For all these things then let us give thanks to God who loveth man; and for His tender
care over us, render Him a recompense, that will also be profitable to ourselves; and as
regards the commandment which I so frequently discourse of to you, let us use our utmost
diligence! For I will not desist from the exhortation until ye are amended: seeing that
what we aim at is not that we may address you seldom or frequently, but that we may
continue speaking till we have persuaded you. To the Jews when God said by the prophet,
"If ye fast for strife and debate, to what purpose do ye fast for me?" And by us He saith
to you, "If ye fast unto oaths and perjuries, to what purpose do ye fast? For how shall we
behold the sacred Passover? How shall we receive the holy Sacrifice? How shall we be
partakers of those wonderful mysteries by means of the same tongue with which we have
trampled upon God's law, the same tongue with which we have contaminated the soul? For if
no one would dare to receive the royal purple with filthy hands, how shall we receive the
Lord's Body with a tongue that has become polluted! For the oath is of the wicked one, but
the Sacrifice is of the Lord. "What communion then hath light with darkness, and what
concord hath Christ with Belial?"

15. That ye are desirous, indeed, to be rid of this impiety, I know well; but since each
man may not be able easily to accomplish this by himself, let us enter into fraternities
and partnerships in this matter; and as the poor do in their feasts, when each one alone
would not be able to furnish a complete banquet; when they all meet together, they each
bring their contribution to the feast; so also let us act. Inasmuch as we are of ourselves
too listless, let us make partnerships with each other, and pledge ourselves to contribute
counsel, and admonition, and exhortation, and rebuke and reminiscence, and threatening; in
order that from the diligence of each we may all be amended. For seeing that we observe
the affairs of our neighbour more sharply than we do our own, let us be watchful of the
safety of others, and commit the guardianship of ourselves to them; and let us engage in
this pious rivalry, to the end that thus becoming superior to such an evil habit, we may
come with boldness to this holy feast; and be partakers of the holy Sacrifice, with a
favourable hope and a good conscience; through the grace and lovingkindness of our Lord
Jesus Christ, by whom and with whom, be glory to the Father, with the Holy Spirit, for
ever and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 12

Thanksgiving to God for the pardon granted to the offenders against the Emperor. Physical
discourse on the Creation. Proof that God, in creating man, implanted in him a natural
law. Duty of avoiding oaths with the utmost diligence. 1. Yesterday I said "Blessed be
God!" and to-day again I say the very same thing. For although the evils we dreaded have
passed away, we should not suffer the memory of them to disappear; not indeed that we may
grieve, but that we may give thanks. For if the memory of these terrors abide with us, we
shall never be overtaken by the actual experience of such terrors. For what need have we
of the experience, whilst our memory acts the part of a monitor? Seeing then that God hath
not permitted us to be overwhelmed in the flood of those troubles when upon us, let us not
permit ourselves to become careless when these are passed away. Then, when we were sad, He
consoled us, let us give thanks to Him now that we are joyful. In our agony He comforted
us, and did not forsake us; therefore let us not betray ourselves in prosperity by
declining into sloth. "Forget not," saith one, "the time of famine in the day of plenty."
Therefore let us be mindful of the time of temptation in the day of relief; and with
respect to our sins let us also act in the same manner. If thou hast sinned, and God hath
pardoned thy sin, receive thy pardon, and give thanks; but be not forgetful of the sin;
not that thou shouldest fret thyself with the thought of it, but that thou mayest school
thy soul, not to grow wanton, and relapse again into the same snares.

2. Thus also Paul did; for having said, "He counted me faithful, putting me into the
ministry," he goes on to add, "who was before a blasphemer, a persecutor, and injurious."
"Let the life of the servant," saith he, "be openly exposed, so that the lovingkindness of
the Master be apparent. For although I have received the remission of sins, I do not
reject the memory of those sins." And this not only manifested the lovingkindness of the
Lord, but made the man himself the more illustrious. For when thou hast learnt who he was
before, then thou wilt be the more astonished at him; and when thou seest out of what he
came to be what he was, then thou wilt commend him the more; and if thou hast greatly
sinned, yet upon being changed thou wilt conceive favourable hopes from this instance. For
in addition to what has been said, such an example comforts those who are in despair, and
causes them again to stand erect. The same thing also will be the case with regard to our
city; for all the events that have happened serve to shew your virtue, who by means of
repentance have prevailed to ward off such wrath, whilst at the same time they proclaim
the lovingkindness of God, who has removed the cloud that was so threatening, in
consequence of a small change of conduct, and so raises up again all those who are sunk in
despair, when they learn, from our case, that he who looks upward for the Divine help, is
not to be overwhelmed, though innumerable waves should encompass him on all sides.

3. For who hath seen, who hath ever heard of sufferings such as were ours? We were every
day in expectation that our city would be overturned from its foundations together with
its inhabitants. But when the Devil was hoping to sink the vessel, then God produced a
perfect calm. Let us not then be unmindful of the greatness of these terrors, in order
that we may remember the magnitude of the benefits received from God. He who knows not the
nature of the disease will not understand the physician's art. Let us tell these things
also to our children; and transmit them to the remotest generations, that all may learn
how the Devil had endeavoured to destroy the very foundation of the city; and how God was
able visibly to raise it up again, when it was fallen and prostrate; and did not permit
even the least injury to befall it, but took away the fear; and dispelled with much speed
the peril it had been placed in. For even through the past week we were all expecting that
our substance would be confiscated; and that soldiers would have been let loose upon us;
and we were dreaming of a thousand other horrors. But lo! all these things have passed
away, even like a cloud or a flitting shadow; and we have been punished only in the
expectation of what is dreadful; or rather we have not been punished, but we have been
disciplined, and have become better; God having softened the heart of the Emperor.

Let us then always and every day say, "Blessed be God! and with greater zeal let us give
heed to our assembling, and let us hasten to the church, from whence we have reaped this
benefit. For ye know whither ye fled at the first; whither ye flocked together; and from
what quarter our safety came. Let us then hold fast by this sacred anchor; and as in the
season of danger it did not betray us, so now let us not leave it in the season of relief;
but let us await with exact attention the stated assemblies and prayers; and let us every
day give a hearing to the divine oracles. And the leisure which we spent in busily running
about after those who came from the court, whilst we were labouring under anxiety in
respect to the evils that threatened us; this let us consume wholly in hearing the divine
laws, instead of unseasonable and senseless pastimes; lest we should again reduce
ourselves to the necessity of that sort of occupation.

4. On the three foregoing days, then, we have investigated one method of acquiring the
knowledge of God, and have brought it to a conclusion; explaining how "the heavens declare
the glory of God;" and what the meaning of that is, which is said by Paul; viz. "That the
invisible things of Him from the creation of the world are clearly seen, being understood
by the things that are made." And we shewed how from the creation of the world, and how by
heaven, and earth, the sea, the Creator is glorified. But to-day, after briefly
philosophising on that same subject, we will proceed to another topic. For He not only
made it, but provided also that when it was made, it should carry on its operations; not
permitting it to be all immoveable, nor commanding it to be all in a state of motion. The
heaven, for instance, hath remained immoveable, according as the prophet says, "He placed
the heaven as a vault, and stretched it out as a tent over the earth." But, on the other
hand, the sun with the rest of the stars, runs on his course through every day. And again,
the earth is fixed, but the waters are continually in motion; and not the waters only, but
the clouds, and the frequent and successive showers, which return at their proper season.
The nature of the clouds is one, but the things which are produced out of them are
different. For the rain, indeed, becomes wine in the grape, but oil in the olive. And in
other plants is changed into their juices; and the womb of the earth is one, and yet bears
different fruits. The heat, too, of the sun-beams is one, but it ripens all things
differently; bringing some to maturity more slowly, and others more quickly. Who then but
must feel astonishment and admiration at these things?

5. Nay, this is not the only wonder, that He hath formed it with this great variety and
diversity; but farther, that He hath spread it before all in common; the rich and the
poor, sinners as well as the righteous. Even as Christ also declared: "He maketh His sun
to rise upon the evil and the good, and sendeth His rain upon the just and unjust.
Moreover, when He stocked the world with various animals, and implanted divers
dispositions in the creatures, He commanded us to imitate some of these, and to avoid
others. For example; the ant is industrious, and performs a laborious task. By giving heed
then, thou wilt receive the strongest admonition from this animal not to indulge in sloth,
nor to shun labour and toil. Therefore also the Scripture has sent the sluggard to the
ant, saying, "Go to the ant, thou sluggard, emulate his ways, and be wiser than he. Art
thou unwilling, he means, to learn from the Scriptures, that it is good to labour, and
that he who will not work, neither ought he to eat? learn it from the irrationals! This
also we do in our families, when those who are older, and who are considered superior,
have done amiss, we bid them to attend to thoughtful children. We say, "Mark such an one,
who is less than you, how earnest and watchful he is. Do thou then likewise receive from
this animal the best exhortation to industry;

and marvel at thy Lord, not only because He hath made heaven and the sun, but because He
hath also made the ant. For although the animal be small, it affords much proof of the
greatness of God's wisdom. Consider then how prudent the ant is, and consider how God hath
implanted in so small a body, such an unceasing desire of working! But whilst from this
animal thou learnest industry; take from the bee at once a lesson of neatness, industry,
and social concord! For it is not more for herself than for us, that the bee labours, and
toils every day; which is indeed a thing especially proper for a Christian; not to seek
his own things, but the things of others. As then she traverses all the meadows that she
may prepare a banquet for another, so also, O man, do thou likewise; and if thou hast
accumulated wealth, expend it upon others; if thou hast the faculty of teaching, do not
bury the talent, but bring it out publicly for the sake of those who need it! Or if thou
hast any other advantage, become useful to those who require the benefit of thy labours!
Seest thou not that for this reason, especially, the bee is more honoured than the other
animals; not because she labours, but because she labours for others? For the spider also
labours, and toils, and spreads out his fine textures over the walls, surpassing the
utmost skill of woman;

but the creature is without estimation, since his work is in no way profitable to us; such
are they that labour and toil, but for themselves! Imitate too the simplicity of the dove!
Imitate the ass in his love to his master, and the ox also! Imitate the birds in their
freedom from anxiety! For great, great indeed is the advantage that may be gained from
irrational creatures for the correction of manners. 6. From these animals Christ also
instructs us, when He says, "Be ye wise as serpents, and harmless as doves. And again;
"Behold the fowls of the air, for they sow not, neither do they reap, nor gather into
barns; yet your heavenly Father feedeth them. The prophet also, to shame the ungrateful
Jews, thus speaks; "The ox knoweth his owner, and the ass his master's crib; but Israel
doth not know me. And again; "The turtle and the swallow and the crane observe the time of
their coming, but my people knoweth not the judgment of the Lord his God. From these
animals, and such as these, learn to achieve virtue, and be instructed to avoid wickedness
by the contrary ones. For as the bee followeth good, so the asp is destructive. Therefore
shun wickedness, lest thou hear it said, "The poison of asps is under their lips. Again,
the dog is devoid of shame. Hate, therefore, this kind of wickedness. The fox also is
crafty, and fraudulent. Emulate not this vice; but as the bee, in flying over the meadows,
does not choose every sort of flower; but selecting that which is useful, leaves the rest;
so also do thou; and whilst surveying the whole race of irrational animals, if any thing
profitable may be drawn from these, accept it; the advantages which they have naturally,
make it thy business to practise of thine own free choice. For in this respect also thou
hast been honoured of God;

that what they have as natural advantages He hath permitted thee to achieve of thy own
free choice, in order that thou mayest also receive a reward. For good works with them
spring not from free will, and reason, but from nature only. In other words, the bee makes
honey, not because it has learnt this by reason and reflection, but because it is
instructed by nature. Because if the work had not been natural, and allotted to the race,
some of them assuredly would have been unskilled in their art; whereas from the time that
the world was first made, even to the present day, no one hath observed bees resting from
labour, andnot making honey. For such natural characteristics are common to the whole
race. But those things which depend on our free choice are not common; for labour is
necessary that they may be accomplished. 7. Take then all the best things, and clothe
thyself with them; for thou art indeed king of the irrationals; but kings, if there be any
thing excellent possessed by their subjects, be it gold or silver, or precious stones, or
sumptuous vestments, usually possess the same in greater abundance. From the creation
also, learn to admire thy Lord! And if any of the things thou seest exceed thy
comprehension, and thou art not able to find the reason thereof, yet for this glorify the
Creator, that the wisdom of these works surpasses thine understanding. Say not, wherefore
is this? or, to what end? for everything is useful, even if we know not the reason of it.
As therefore, if thou goest into a surgery, and seest many instruments lying before thee,
thou wonderest at the variety of the implements though ignorant of their use; so also act
with respect to the creation. Although thou seest many of the animals, and of the herbs,
and plants, and other things, of which thou knowest not the use, admire the variety of
these; and feel astonishment for this reason at the perfect workmanship of God; that He
hath neither made all things manifest to thee, nor permitted all things to be unknown. For
He hath not permitted all things to be unknown, lest thou shouldest say, that the things
that exist are not of providence. He hath not permitted all things to be known to thee,
lest the greatness of thy knowledge should excite thee to pride.

Thus at least it was that the evil demon precipitated the first man headlong and by means
of the hope of greater knowledge, deprived him of that he already possessed. Therefore
also, a certain wise man exhorts, saying, "Seek not out the things that are too hard for
thee; neither search the things that are too deep for thee. But what is commanded thee,
think thereupon with reverence; for the greater part of His works are done in secret. And
again; "More things are shewed unto thee than men understand. But this he speaks for the
purpose of consoling the man who is sad and vexed, because he does not know all things;
for even those things he observes, which thou art permitted to know, greatly surpass thine
understanding; for thou couldest not have found them by thyself, but thou hast been taught
them of God. Wherefore be content with the wealth given thee, and do not seek more; but
for what thou hast received give thanks; and do not be angry on account of those things
which thou hast not received. And, for what thou knowest, give glory, and do not stumble
at those things of which thou art ignorant. For God hath made both alike profitably; and
hath revealed some things, but hidden others, providing for thy safety.

8. One mode, then, of knowing God, is that by the creation, which I have spoken of, and
which might occupy many days. For in order that we might go over the formation of man only
with exactness, (and I speak of exactness such as is possible to us, not of real
exactness; since many as are the reasons we have already given for the works of creation,
many more of these there are, ineffable, which God who made them knoweth, for of course we
do not know them all); in order then, I say, that we might take an exact survey of the
whole modelling of man; and that we might discover the skill there is in every member; and
examine the distribution and situation of the sinews, the veins, and the arteries, and the
moulding of every other part; not even a whole year would suffice for such a disquisition.

9. For this reason, here dismissing this subject; and having given to the laborious and
studious an opportunity, by what has been said, of going over likewise the other parts of
Creation; we shall now direct our discourse to another point which is itself also
demonstrative of God's providence. What then is this second point? It is, that when God
formed man, he implanted within him from the beginning a natural law. And what then was
this natural law? He gave utterance to conscience within us; and made the knowledge of
good things, and of those which are the contrary, to be self-taught. For we have no need
to learn that fornication is an evil thing, and that chastity is a good thing, but we know
this from the first. And that you may learn that we know this from the first, the
Lawgiver, when He afterwards gave laws, and said, "Thou shalt not kill," did not add,
"since murder is an evil thing," but simply said, "Thou shall not kill; for He merely
prohibited the sin, without teaching. How was it then when He said, "Thou shalt not kill,"
that He did not add, "because murder is a wicked thing. The reason was, that conscience
had taught this beforehand; and He speaks thus, as to those who know and understand the
point. Wherefore when He speaks to us of another commandment, not known to us by the
dictate of consciences He not only prohibits, but adds the reason. When, for instance, He
gave commandment respecting the Sabbath;

"On the seventh day thou shalt do no work; He subjoined also the reason for this
cessation. What was this? "Because on the seventh day God rested from all His works which
He had begun to make. And again; "Because thou weft a servant in the land of Egypt. For
what purpose then I ask did He add a reason respecting the Sabbath, but did no such thing
in regard to murder? Because this commandment was not one of the leading ones. It was not
one of those which were accurately defined of our conscience, but a kind of partial and
temporary one; and for this reason it was abolished afterwards. But those which are
necessary and uphold our life, are the following; "Thou shalt not kill; Thou shalt not
commit adultery; Thou shalt not steal. On this account then He adds no reason in this
case, nor enters into any instruction on the matter, but is content with the bare
prohibition.

10. And not only from thence, but from another consideration also, I will endeavour to
shew you how man was self-taught with respect to the knowledge of virtue. Adam sinned the
first sin; and after the sin straightway hid himself; but if he had not known he had been
doing something wrong, why did he hide himself? For then there were neither letters, nor
law, nor Moses. Whence then doth he recognise the sin, and hide himself? Yet not only does
he so hide himself, but when called to account, he endeavours to lay the blame on another,
saying, "The woman, whom Thou gavest me, she gave me of the tree, and I did eat." And that
woman again transfers the accusation to another, viz. the serpent. Observe also the wisdom
of God; for when Adam said, "I heard Thy voice, and I was afraid, for I was naked, and I
hid myself," God does not at once convict him of what he had done, nor say, "Why hast thou
eaten of the tree?" But how? "Who told thee," He asks, "that thou wast naked, unless thou
hast eaten of that Tree of which alone I commanded thee not to eat?" He did not keep
silence, nor did He openly convict him. He did not keep silence, that He might call him
forth to the confession of his crime. He did not convict him openly, lest the whole might
come from Himself, and the man should so be deprived of that pardon which is granted us
from confession. Therefore he did not declare openly the cause from whence this knowledge
sprung, but he carried on the discourse in the form of interrogation, leaving the man
himself to come to the confession.

11. Again, in the case of Cain and Abel, the same proceeding is observable. For, in the
first place, they set apart the fruits of their own labours to God. For we would shew not
from his sin only, but also from his virtue, that man was capable of knowing both these
things. Wherefore that man knew sin to be an evil thing, Adam manifested; and that he knew
that virtue was a good thing, Abel again made evident. For without having learnt it from
any one, without having heard any law promulgated respecting the first fruits, but having
been taught from within, and from his conscience, he presented that sacrifice. On this
account I do not carry the argument down to a later period; but I bring it to bear upon
the time of these earlier men, when there were as yet no letters, as yet no law, nor as
yet prophets and judges; but Adam only existed with his children; in order that thou
mayest learn, that the knowledge of good and evil had been previously implanted in their
natures. For from whence did Abel learn that to offer sacrifice was a good thing; that it
was good to honour God, and in all things to give thanks? "Why then? replies some one,
"did not Cain bring his offering? This man also did offer sacrifice, but not in like
manner. And from thence again the knowledge of conscience is apparent. For when, envying
him who had been honoured, he deliberated upon murder, he conceals his crafty
determination.

And what says he; "Come, let us go forth into the field. The outward guise was one thing,
the pretence of love; the thought another, the purpose of fratricide. But if he had not
known the design to be a wicked one, why did he conceal it? And again, after the murder
had been perpetrated, being asked of God, "Where is Abel thy brother? he answers, "I know
not; Am I my brother's keeper? Wherefore does he deny the crime? Is it not evidently
because he exceedingly condemns himself. For as his father had hid himself, so also this
man denies his guilt, and after his conviction, again says, "My crime is too great to
obtain pardon." 12. But it may be objected, that the Gentile allows nothing of this sort.
Come then, let us discuss this point, and as we have done with respect to the creation,
having carried on the warfare against these objectors not only by the help of the
Scriptures, but of reason, so also let us now do with respect to conscience. For Paul too,
when he was engaged in controversy with such persons, entered upon this head. What then is
it that they urge? They say, that there is no self-evident law seated in our consciences;
and that God hath not implanted this in our nature. But if so, whence is it, I ask, that
legislators have written those laws which are among them concerning marriages, concerning
murders, concerning wills, concerning trusts, concerning abstinence from encroachments on
one another, and a thousand other things. For the men now living may perchance have
learned them from their elders; and they from those who were before them, and these again
from those beyond? But from whom did those learn who were the originators and first
enactors of laws among them? Is it not evident that it was from conscience? For they
cannot say, that they held communication with Moses; or that they heard the prophets. How
could it be so when they were Gentiles? But it is evident that from the very law which God
placed in man when He formed him from the beginning, laws were laid down, and arts
discovered, and all other things. For the arts too were thus established, their
originators having come to the knowledge of them in a self-taught manner.

13. So also came there to be courts of justice, and so were penalties defined, as Paul
accordingly observes. For since many of the Gentiles were ready to controvert this, and to
say, "How will God judge mankind who lived before Moses? He did not send a lawgiver; He
did not introduce a law; He commissioned no prophet, nor apostle, nor evangelist; how then
can He call these to account?" Since Paul therefore wished to prove that they possessed a
self taught law; and that they knew clearly what they ought to do; hear how he speaks;
"For when the Gentiles who have not the law, do by nature the things contained in the law,
these having not the law, are a law unto themselves; which shew the work of the law
written in their hearts." But how without letters? "Their conscience also bearing witness,
and their thoughts the meanwhile accusing, or else excusing one another. In the day when
God shall judge the secrets of men by Jesus Christ according to my gospel." And again; "As
many as have sinned without law, shall perish without law; and as many as have sinned in
the law, shall be judged by the law." What means, "They shall perish without law?" The law
not accusing them, but their thoughts, and their conscience; for if they had not a law of
conscience, it were not necessary that they should perish through having done amiss. For
how should it be so if they sinned without a law? but when he says, "without a law," he
does not assert that they had no law, but that they had no written law, though they had
the law of nature. And again; "But glory, honour, and peace, to every man that worketh
good, to the Jew first, and also to the Gentile."

14. But these things he spake in reference to the early times, before the coming of
Christ; and the Gentile he names here is not an idolater, but one who worshipped God only;
unfettered by the necessity of Judaical observances, (I mean Sabbaths, and circumcision,
and divers purifications,) yet exhibiting all manner of wisdom and piety. And again,
discoursing of such a worshipper, he observes, "Wrath and indignation, tribulation and
anguish, upon every soul of man that doeth evil, of the Jew first, and also of the
Gentile. Again he here calls by the name of Greek one who was free from the observance of
Judaic customs. If, then, he had not heard the law, nor conversed with the Jews, how could
there be wrath, indignation and tribulation against him for working evil? The reason is,
that he possessed a conscience inwardly admonishing him, and teaching him, and instructing
him in all things. Whence is this manifest? From the way in which he punished others when
they did amiss; from the way in which he laid down laws; from the way in which he set up
the tribunals of justice. With the view of making this more plain, Paul spoke of those who
were living in wickedness. "Who, knowing the ordinance of God, that they which commit such
things are worthy of death, not only do the same, but also consent with them that practise
them.

"But from whence," says some one, "did they know, that it is the will of God, that those
who live in iniquity should be punished with death? From whence? Why, from the way in
which they judged others who sinned. For if thou deemest not murder to be a wicked thing,
when thou hast gotten a murderer at thy bar, thou shouldest not punish him. So if thou
deemest it not an evil thing to commit adultery, when the adulterer has fallen into thy
hands, release him from punishment! But if thou recordest laws, and prescribest
punishments, and art a severe judge of the sins of others; what defence canst thou make,
in matters wherein thou thyself doest amiss, by saying that thou art ignorant what things
ought to be done? For suppose that thou and another person have alike been guilty of
adultery. On what account dost thou punish him, and deem thyself worthy of forgiveness?
Since if thou didst not know adultery to be wickedness, it were not right to punish it in
another. But if thou punishest, and thinkest to escape the punishment thyself, how is it
agreeable to reason that the same offences should not pay the same penalty?

15. This indeed is the very thing which Paul rebukes, when he says, "And thinkest thou
this, O man, that judgest them which do such things, and doest the same, that thou shall
escape the judgment of God? It is not, it cannot be possible; for from the very sentence,
he means, which thou pronouncest upon another, from this sentence God will then judge
thee. For surely thou art not just, and God unjust! But if thou overlookest not another
suffering wrong, how shall God overlook? And if thou correctest the sins of others, how
will not God correct thee? And though He may not bring the punishment upon thee instantly,
be not confident on that account, but fear the more. So also Paul bade thee, saying,
"Despisest thou the riches of His goodness, and forbearance, and longsuffering, not
knowing that the goodness of God leadeth thee to repentance? For therefore, saith he, doth
he bear with thee, not that thou mayest become worse, but that thou mayest repent. But if
thou wilt not, this longsuffering becomes a cause of thy greater punishment; continuing,
as thou dost, impenitent. This, however, is the very thing he means, when he says, "But
after thy hardness and impenitent heart treasurest up to thyself wrath against the day of
wrath, and revelation of the righteous judgment of God. Who will render to every man
according to his deeds. Since, therefore, He rendereth to every man according to his
works;

for this reason He both implanted within us a natural law, and afterwards gave us a
written one, in order that He might demand an account of sins, and that He might crown
those who act rightly. Let us then order our conduct with the utmost care, and as those
who have soon to encounter a fearful tribunal; knowing that we shall enjoy no pardon, if
after a natural as well as written law, and so much teaching and continual admonition, we
neglect our own salvation. 16. I desire then to address you again on the subject of oaths;
but I feel ashamed. For to me, indeed, it is not wearisome both by day and by night to
repeat the same things to you. But I am afraid, lest, having followed you up so many days,
I should seem to condemn you of great listlessness, that you should require continual
admonition respecting so easy a matter. And I am not only ashamed, but also in fear for
you! for frequent instruction. to those who give heed, is salutary and profitable; but to
those who are listless, it is injurious, and exceedingly perilous; for the oftener any one
hears, the greater punishment does he draw upon him. self, if he does not practise what is
told him. With this accordingly God reproached the Jews, speaking thus: "I have sent my
prophets, rising up early, and sending them; and even then ye did not hearken. We
therefore do this of our great care for you. But we fear, lest, on that tremendous Day,
this admonition and counsel should rise up against you all. For when the point to be
attained is easy, and he whose office it is continually to admonish, desists not from his
task, what defence shall we have to offer? or what argument will save us from punishment?
Tell me, if a sum of money chance to be due to you, do you not always, when you meet the
debtor, remind him of the loan? Do thou too act thus;

and let every one suppose that his neighbour owes him money, viz., the fulfilling of this
precept; and upon meeting him, let him put him in mind of the payment, knowing that no
small danger lies at our door, whilst we are unmindful of our brethren. For this cause I
too cease not to make mention of these things. For I fear, lest by any means I should hear
it said on that day, "O wicked and slothful servant, thou oughtest to have put my money to
the exchangers. Behold, however, I have laid it down, not once, or twice, but oftentimes.
It is left then for you to discharge the usury of it. Now the usury of hearing is the
manifestation of it by deeds, for the deposit is the Lord's. Therefore let us not
negligently receive that with which we are entrusted; but let us keep it with diligence,
that we may restore it with much interest on That Day. For unless thou bring others to the
performance of the same good works, thou shalt hear that voice, which he who buried the
talent heard. But God forbid it should be this! but may you hear that different voice
which Christ uttered, saying to him who had made profit, "Well done, good and faithful
servant; thou hast been faithful over a few things, I will make thee ruler over many
things."

17. And this voice we shall hear, if we shew the same earnestness as he did. And we shall
shew this earnestness, if we do this which I say. When you depart, whilst what you have
heard is yet warm within you, exhort one another! And just as ye each salute at parting,
so let every one go from hence with an admonition, and say to his neighbour, "Observe and
remember that thou keep the commandment;" and thus shall we assuredly get the mastery. For
when friends also dismiss one with such counsel; and on one's return home, one's wife
again admonishes one to the same effect; and our word keeps its hold on you when alone; we
shall soon shake off this evil habit. I know, indeed, that ye marvel why I am so earnest
respecting this precept. But discharge the duty enjoined, and then I will tell you.
Meanwhile, this I say; that this precept is a divine law; and it is not safe to transgress
it. But if I shall see it rightly performed, I will speak of another reason which is not
less than this, that ye may learn that it is with justice I make so much ado about this
law. But it is now time to conclude this address in a prayer. Wherefore, let us all say in
common, "O God, Who willest not the death of a sinner, but that he should be converted and
live; grant that we, having discharged this and every other precept, may be found worthy
so to stand at the tribunal of Thy Christ, that having enjoyed great boldness, we may
attain the kingdom to Thy glory. For to Thee belongeth glory, together with Thine only
begotten Son, and the Holy Ghost, now and ever, and world without end." Amen.

HOMILY 13

A further thanksgiving to God for the change in the late melancholy aspect of affairs.
Reminiscence of those who were dragged away, and punished because of the sedition.
Exposition on the subject of the creation of man, and of his having received a natural
law. Of the complete accomplishment of abstinence from oaths. 1. With the same
introduction and prelude that I began yesterday and the day before, I shall begin to-day.
Now again I will say, "Blessed be God!" What a day did we see last Wednesday! and what in
the present! On that day how heavy was the gloom! How bright the calm of the present! That
was the day when that fearful tribunal was set in the city, and shook the hearts of all,
and made the day to seem no better than night; not because the beams of the sun were
extinguished. but because that despondency and fear darkened your eyes. Wherefore, that we
may reap the more pleasure, I wish to relate a few of the circumstances which then
occurred; for I perceive that a narrative of these things will be serviceable to you, and
to all who shall come afterwards. Besides, to those who have been delivered from
shipwreck, it is sweet to remember the waves, and the tempest, and the winds, when they
are come into port. And to those who have fallen into sickness, it is an agreeable thing,
when the sickness is over, to talk over with others the fevers by which they were nearly
brought to the grave. When terrors have passed away, there is a pleasure in relating those
terrors; the soul no longer fearing them, but deriving therefrom more cheerfulness. The
remembrance of past evils always makes the present prosperity to appear more strikingly.

2. When the greater portion of the city had taken refuge from the fear and danger of that
occasion, in secret places, in deserts, and in hollows; terror besetting them in all
directions; and the houses were empty of women, and the forum of men, and scarce two or
three appeared walking together across it, and even these going about as if they had been
animated corpses: at this period, I proceeded to the tribunal of justice, for the purpose
of seeing the end of these transactions; and there, beholding the fragments of the city
collected together, I marvelled most of all at this, that although a multitude was around
the doors, there was the profoundest silence, as though there had been no man there, all
looking upon one another; not one daring to enquire of his neighbour, nor to hear anything
from him; for each regarded his neighbour with suspicion; since many already, having been
dragged away, beyond all expectation, from the midst of the forum, were now confined
within. Thus we all alike looked up to heaven, and stretched out our hands in silence,
expecting help from above, and beseeching God to stand by those who were brought to
judgment, to soften the hearts of the judges, and to make their sentence a merciful one.
And just as when some persons on land, beholding others suffering shipwreck, cannot indeed
go near to them, and reach out the hand, and relieve their distress, being kept back from
them by the waves;

yet away on the shore, with outstretched hands and tears, they supplicate God that He may
help the drowning; so there in like manner, did all silently and mentally call upon God,
pleading for those at the tribunal, as for men surrounded by the waves, that He would
stretch out His hand, and not suffer the vessel to be overwhelmed, nor the judgment of
those under trial to end in an utter wreck. Such was the state of things in front of the
doors; but when I entered within the court, other sights I saw which were still more
awful; soldiers armed with swords and clubs, and strictly keeping the peace for the judges
within. For since all the relatives of those under trial, whether wives, or mothers, or
daughters, or fathers, stood before the doors of the seat of justice; in order that if any
one happened to be led away to execution, yet no one inflamed at the sight of the calamity
might raise any tumult or disturbance; the soldiers drove them all afar off; thus
preoccupying their mind with fear.

3. One sight there was, more pitiable than all; a mother, and a sister of a certain
person, who was among those under trial within, sat at the very vestibule of the court of
justice, rolling themselves on the pavement, and becoming a common spectacle to all the
bystanders; veiling their faces, and shewing no sense of shame, but that which the urgency
of the calamity permitted. No maid servant, nor neighbour, nor female friend, nor any
other relative accompanied them. But hemmed in by a crowd of soldiers, alone, and meanly
clad, and grovelling on the ground, about the very doors, they were in more pitiable case
than those who were undergoing judgment within, and hearing as they did the voice of the
executioners, the strokes of the scourge, the wailing of those who were being scourged,
the fearful threats of the judges, they themselves endured, at every scourging, sharper
pains than those who were beaten. For since, in the confessions of others, there was a
danger of accusations being proved, if they heard any one scourged that he might mention
those who were guilty, and uttering cries, they, looking up to heaven, besought God to
give the sufferer some strength of endurance, test the safety of their own relations
should be betrayed by the weakness of others, while incapable of sustaining the sharp
anguish of the strokes. And again, the same thing occurred as in the case of men who are
struggling with a tempest.

For just as when they perceive the violence of a wave lifting up its head from afar, and
gradually increasing, and ready to overwhelm the vessel, they are almost dead with terror,
before it comes near the ship; so also was it with these. If at any time they heard
voices, and cries that reached them, they saw a thousand deaths before their eyes, being
in terror, lest those who were urged to bear witness, giving way to their torments, should
name some one of those who were their own relatives. And thus, one saw tortures both
within and without. Those within the executioners were tormenting; these women, the
despotic force of nature, and the sympathy of the affections. There was lamentation
within, and without! inside, on the part of those who were found guilty, and outside on
the part of their relatives. Yea, rather not these only, but their very judges inwardly
lamented, and suffered more severely than all the rest; being compelled to take part in so
bitter a tragedy.

4. As for me, while I sat and beheld all this, how matrons and virgins, wont to live in
seclusion, were now made a common spectacle to all; and how those who were accustomed to
lie on a soft couch, had now the pavement for their bed; and how they who had enjoyed so
constant an attendance of female servants and eunuchs, and every sort of outward
distinction, were now bereft of all these things; and grovelling at the feet of every one,
beseeching him to lend help by any means in his power to those who were undergoing
examination, and that there might be a kind of general contribution of mercy from all; I
exclaimed, in those words of Solomon, "Vanity of vanities, all is vanity. For I saw both
this and another oracle fulfilled in every deed, which saith, "All the glory of man is as
the flower of grass. The grass withereth, and the flower falleth away. For then indeed,
wealth, and nobility, and notoriety, and the patronage of friends, and kinship and all
worldly things, were found worthless; the sin, and transgression of the law which had
taken place, having put all these succours to flight. And just as the mother of young
birds, when the nestlings have been carried away, coming and finding her nest empty, is
unable to rescue her captive brood; but by hovering around the hands of the fowler, in
this way displays her grief;

even so did these women then do, when their children were snatched away from their
dwellings, and shut up within, as it were in a net, or a trap. They could not indeed come
in and deliver the prisoners, but they manifested their anguish by wallowing on the ground
near the very doors; by lamentation and groans; and by endeavouring to approach as near as
possible to those who had captured them. These things then beholding, I cast in my mind
That Dread Tribunal; and I said within myself, "If now, when men are the judges, neither
mother, nor sister, nor father, nor any other person, though guiltless of the deeds which
have been perpetrated, can avail to rescue the criminals; who will stand by us when we are
judged at the dread Tribunal of Christ? Who will dare to raise his voice? Who will be able
to rescue those who shall be led away to those unbearable punishments. Notwithstanding
they were the first men of the city who were then brought to trial, and the very chief of
the nobility, yet they would have been glad if it could be granted them to lose all their
possessions, yea, if need were, their liberty itself, so that they might continue to enjoy
this present life.

5. But to proceed. The day now hastening to its close, and late evening arriving, and the
final sentence of the court being expected, all were in still greater agony, and besought
God that He would grant some delay and respite; and incline the soul of the judges to
refer the facts that had been investigated to the decision of the Emperor; since perchance
some advantage might arise from this reference. Moreover, by the people general
supplications were sent up to the Merciful God; imploring that He would save the remnants
of the city; and not suffer it entirely to be razed from its foundations. Nor could one
see any one joining in this cry but with tears. Nevertheless, none of these things then
moved the judges within, although they heard. One thing only they considered, that there
might be a rigid enquiry into the deeds that had been perpetrated.

6. At last having loaded the culprits with chains, and bound them with iron, they sent
them away to the prison through the midst of the forum. Men that had kept their studs of
horses, who had been presidents of the games, who could reckon up a thousand different
offices of distinction which they had held, had their goods confiscated, and seals might
be seen placed upon all their doors. Their wives also being ejected from their parents'
home, each had literally to play the part of Job's wife. For they went "wandering from
house to house and from place to place, seeking a lodging. And this it was not easy for
them to find, every one fearing and trembling to receive, or to render assistance in any
way to the relatives of those who were under impeachment. Nevertheless, though such events
had happened, the sufferers were patient under all; since they were not deprived of the
present life. And neither the loss of wealth, nor dishonour, nor so much public exposure,
nor any other matter of that nature, caused them vexation. For the greatness of the
calamity, and the circumstance of their having expected still worse things, when they
suffered these, had prepared the soul for the exercise of a wise fortitude. And now they
learnt, how simple a thing is virtue for us, how easy and expeditious of performance, and
that from our neglect only it seems to be laborious.

They who before this time could not bear the loss of a little money with meekness, now
they were subject to a greater fear, although they had lost all their substance, felt as
if they had found a treasure, because they had not lost their lives. So that if the sense
of a future hell took possession of us, and we thought of those intolerable punishments,
we should not grieve, even though for the sake of the law of God we were to give both our
substance, and our bodies and lives too, knowing that we should gain greater things;
deliverance from the terrors that are hereafter. 7. Perchance the tragedy of all I have
told you, has greatly softened your hearts. Do not however take it amiss. For since I am
about to venture upon some more subtle thoughts and require a more sensitive state of mind
on your part, I have done this intentionally, in order that by the terror of the
description your minds might have shaken off all listlessness, and withdrawn themselves
from all worldly cares, and might with the more readiness convey the force of the things
about to be spoken into the depths of your soul.

Sufficiently indeed, then, our discourse of late evinced to you, that a natural law of
good and evil is seated within us. But that our proof of it may be more abundantly
evident, we will again to-day apply ourselves strenuously to the same subject of
discourse. For that God from the beginning, when He formed man, made him capable of
discriminating both these, all men make evident. Hence when we sin, we are all ashamed at
the presence of our inferiors; and oftentimes a master, on his way to the house of a
harlot, if he then perceives any one of his more respectable servants, turns back,
reddening with shame, from this untoward path. Again, when others reproach us, fixing on
us the names of particular vices, we call it an insult; and if we are aggrieved, we drag
those who have done the wrong to the public tribunal. Thus we can understand what vice is
and what virtue is. Wherefore Christ, for the purpose of declaring this, and shewing that
He was not introducing a strange law, or one which surpassed our nature, but that which He
had of old deposited beforehand in our conscience, after pronouncing those numerous
Beatitudes, thus speaks; "All things whatsoever ye would that men should do to you, do ye
even so to them. "Many words," saith He, "are not necessary, nor laws of great length, nor
a diversity of instruction. Let thine own will be the law. Dost thou wish to receive
kindness? Be kind to another. Dost thou wish to receive mercy?

Show mercy to thy neighbour. Dost thou wish to be applauded? Applaud another. Dost thou
wish to be beloved? Exercise love. Dost thou wish to enjoy the first rank? First concede
that place to another. Become thyself the judge, thyself the lawgiver of thine own life.
And again; "Do not to another what thou hatest. By the latter precept, he would induce to
a departure from iniquity; by the former, to the exercise of virtue. "Do not thou to
another," he saith, "what thou hatest. Dost thou hate to be insulted? Do not insult
another. Dost thou hate to be envied? Envy not another. Dost thou hate to be deceived? Do
not deceive another. And, in a word, in all things, if we hold fast these two precepts, we
shall not need any other instruction. For the knowledge of virtue He hath implanted in our
nature; but the practice of it and the correction He hath entrusted to our moral choice.

8. Perhaps what is thus said, is obscure; wherefore I will again endeavour to make it more
plain. In order to know that it is a good thing to exercise temperance, we need no words,
nor instruction; for we ourselves have the knowledge of it in our nature, and there is no
necessity for labour or fatigue in going about and enquiring whether temperance is good
and profitable; but we all acknowledge this with one consent, and no man is in doubt as to
this virtue. So also we account adultery to be an evil thing, and neither is there here
any need of trouble or learning, that the wickedness of this sin may be known; but we are
all self-taught in such judgments; and we applaud virtue, though we do not follow it; as,
on the other hand, we hate vice, though we practise it. And this hath been an exceeding
good work of God; that He hath made our conscience, and our power of choice already, and
before the action, claim kindred with virtue, and be at enmity with wickedness.

9. As I said then, the knowledge of each of these things resides within the conscience of
all men, and we require no teacher to instruct us in these things; but the regulation of
our conduct is left to our choice, and earnestness, and efforts. And why was this? but
because if He had made everything to be of nature, we should have departed uncrowned and
destitute of reward; and even as the brutes, who receive no reward nor praise for those
advantages which they have naturally, so neither should we enjoy any of these things; for
natural advantages are not the praise and commendation of those who have them, but of the
Giver. For this reason, then, He did not commit all to nature; and again, He did not
suffer our will to undertake the whole burden of knowledge, and of right regulation; lest
it should despair at the labour of virtue. But conscience suggests to it what ought to be
done; and it contributes its own exertions for the accomplishment. That it is a good thing
to be temperate, we all understand without difficulty; for the knowledge is of nature: but
we should not be able without difficulty, without bridling lust, and employing much
exertion, to practise the rule of temperance; for this does not come to us by nature as
the knowledge does, but requires also a willing mind and earnestness.

And not only in this respect has He made the burden lighter for us, but also in another
way again, by letting even some good dispositions exist naturally within us. For we are
all naturally disposed to feel indignation along with those who are contemptuously
treated, (whence it arises that we become the enemies of those who are insolent, though we
ourselves may have suffered no part of the grievance,) and to sympathize in the pleasure
of those who enjoy assistance and protection; and we are overcome by the calamities of
others, as well as by mutual tenderness. For although calamitous events may seem to induce
a certain pusillanimity, we entertain nevertheless a common fondness for each other. And
to this effect a certain wise man speaks significantly; "Every animal loveth his like, and
man his neighbour." 10. But God hath provided many other instructors for us besides
conscience; viz., fathers for children, masters for servants, husbands for wives, teachers
for pupils, law-givers and judges for those who are to be governed, and friends for
friends. And frequently too we gain no less from enemies than friends; for when the former
reproach us with our offences, they stir us up, even against our will, to the amendment of
them. So many teachers hath He set over us, in order that the discovery of what is
profitable, and the regulation of our conduct, might be easy to us, the multitude of those
things which urge us on toward it not permitting us to fall away from what is expedient
for us. For although we should despise parents, yet while we fear magistrates, we shall in
any case be more submissive than otherwise. And though we may set them at nought when we
sin, we can never escape the rebuke of conscience: and if we dishonour and repel this, yet
whilst fearing the opinion of the many, we shall be the better for it. And though we are
destitute of shame with regard to this, the fear of the laws will press on us so as to
restrain us, however reluctantly.

11. Thus fathers and teachers take the young in hand, and bring them into order; and
lawgivers and magistrates, those who are grown up. And servants, as being more inclined to
listlessness, in addition to what has been previously mentioned, have their masters to
constrain them to temperance; and wives have their husbands. And many are the walls which
environ our race on all sides, lest it should too easily slide away, and fall into
wickedness. Beside all these too; sicknesses and calamities instruct us. For poverty
restrains, and losses sober us, and danger subdues us, and there are many other things of
this sort. Doth neither father, nor teacher, nor prince, nor lawgiver, nor judge make thee
fear? Doth no friend move thee to shame, nor enemy sting thee? Doth no master chastise?
Doth no husband instruct? Doth no conscience correct thee? Still, when bodily sickness
comes, it often sets all right; and a loss has made the audacious man to become gentle.
And what is more than this, heavy misfortunes, which befal not only ourselves but others
too, are often of great advantage to us; and we who ourselves suffered nothing, yet
beholding others enduring punishment, have been no less sobered by it than they.

12. And with respect to right deeds, any one may see that this happens; for as when the
bad are punished others become better, so whenever the good achieve any thing right, many
are urged onward to a similar zeal: a thing which hath also taken place with respect to
the avoiding of oaths. For many persons, observing that others had laid aside the evil
practice of oaths, took a pattern from their diligence, and got the better of the sin;
wherefore we are the more disposed to touch again on the subject of this admonition. For
let no one tell me that "many" have accomplished this; this is not what is desired, but
that "all" should do so; and until I see this I cannot take breath. That Shepherd had a
hundred sheep, and vet when one of them had wandered away, he took no account of the
safety of the ninety and nine, until he found the one that was lost, and restored it again
to the flock. Seest thou not that this also happens with respect to the body; for if by
striking against any obstacle, we have only turned back a nail, the whole body sympathizes
with the member. Say not this; that only a certain few have failed; but consider this
point, that these few being unreformed, will corrupt many others. Although there was but
one who had committed fornication among the Corinthians, yet Paul so groaned as if the
whole city were lost.

And very reasonably, for he knew that if that member were not chastened, the disease
progressing onward would at length attack all the rest. I saw, but lately, in the court of
justice, those distinguished men bound and conducted through the forum; and while some
were wondering at this extraordinary degradation, others said there was nothing to wonder
at; for that, where there is matter of treason, rank must go for nothing. Is it not then
much more true that rank must be of no avail where is impiety? 13. Thinking therefore of
these things, let us arouse ourselves; for if ye bring not your own endeavours to the
task, every thing on our part is to no purpose. And why so? Because it is not with the
office of teaching, as it is with other arts. For the silversmith, when he has fabricated
a vessel of any kind, and laid it aside, will find it on the morrow just as he left it.
And the worker in brass, and the stone-cutter, and every other artificer, will each again
take his own work in hand, whatever it is, just in the state he quitted it. But it is not
so with us, but altogether the reverse; for we have not lifeless vessels to forge, but
reasonable souls. Therefore we do not find you such as we leave you, but when we have
taken you, and with manifold labour moulded, reformed you and increased your ardour on
your departing from this place, the urgency of business, besetting you on every side,
again perverts you, and causes us increased difficulty. Therefore, I supplicate and
beseech you to put your own hand to the work; and when ye depart hence, to shew the same
earnest regard for your own safety, that I have here shewn for your amendment.

14. Oh! that it were possible that I could perform good works as your substitute, and that
you could receive the rewards of those works! Then I would not give you so much trouble.
But how can I do this? The thing is impossible; for to every man will He render according
to his own works. Wherefore as a mother, when she beholds her son in a fever, while she
witnesses his sufferings from choking and inflammation, frequently bewails him, and says
to him, "O my son, would that I could sustain thy fever, and draw off its flame upon
myself!" so now I say, Oh! that by labouring as your substitute, I could do good works for
you all! But no, this is not to be done. But of his own doings must each man give the
account, and one cannot see one person suffer punishment in the room of another. For this
reason I am pained and mourn, that on That Day, when ye are called to judgment, I shall
not be able to assist you, since, to say the truth, no such confidence of speech with God
belongs to me. But even if I had much confidence, I am not holier than Moses, or more
righteous than Samuel; of whom it is said, that though they had attained to so great
virtue, they could not in any way avail to assist the Jews; inasmuch as that people had
given themselves over to excessive negligence. Since, then, from our own works we shall be
punished or saved; let us endeavour, I beseech you, in conjunction with all the other
precepts, to fulfill this one; that, finally departing this life with a favourable hope,
we may obtain those good things which are promised, through the grace and lovingkindness
of our Lord Jesus Christ, through Whom and with Whom, to the Father, with the Holy Ghost,
be glory both now and ever, world without end. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 14

After the whole people had been freed from all distress, and had become assured of safety,
certain persons again disturbed the city by fabricating false reports, and were convicted.
Wherefore this Homily refers to that subject; and also to the admonition concerning oaths;
for which reason also, the history of Jonathan, and Saul, and that of Jephthah, is brought
forward; and it is shewn how many perjuries result from one oath. 1. Not a little did the
devil yesterday disturb our city; but God also hath not a little comforted us again; so
that each one of us may seasonably take up that prophetic saying, "In the multitude of the
sorrows that I had in my heart, thy comforts have refreshed my soul. And not only in
consoling, but Even in permitting us to be troubled, God hath manifested His tender care
towards us. For to-day I shall repeat what I have never ceased to say, that not only our
deliverance from evils, but also the permission of them arises from the benevolence of
God. For when He sees us falling away into listlessness, and starting off from communion
with Him, and making no account of spiritual things, He leaves us for a while; that thus
brought to soberness, we may return to Him the more earnestly. And what marvel is it, if
He does this towards us, listless as we are; since even Paul declares that with regard to
himself and his disciples, this was the cause of their trials? For inditing his second
Epistle to the Corinthians, he speaks thus: "We would not, brethren, have you ignorant of
our trouble which came to us in Asia, that we were pressed out of measure, above strength,
insomuch that we despaired even of life; but we had the sentence of death in ourselves. As
though he would say, "Dangers so great hung over us, that we gave up ourselves for lost;

and no longer hoped that any favourable change would take place, but were altogether in
expectation of death. For such is the sense of that clause, "We had the sentence of death
in ourselves. But nevertheless, after such a state of desperation, God dispelled the
tempest, and removed the cloud, and snatched us from the very gates of death. And
afterwards, for the purpose of shewing that his being permitted to fall into this danger
also was the result of much tender care for him, he mentions the advantage which resulted
from the temptations. which was, that he might continually look to Him, and be neither
high-minded, nor confident. Therefore having said this, "We had the sentence of death in
ourselves; he adds also the reason; "That we should not trust in ourselves, but in God
which quickeneth the dead. For it is in the nature of trials to arouse us when we are
dozing, or falling down, and to stir us up, and make us more religious. When, therefore, O
beloved! thou seest a trial at one time extinguished, and at another time kindled again,
be not cast down! Do not despond, but retain a favourable hope, reasoning thus with
thyself, that God does not deliver us into the hands of our enemies either because He
hates or abandons us, but because He is desirous to make us more in earnest, and more
intimate with Himself.

2. Let us not then be desponding; nor let us despair of a change for the better; but let
us hope that speedily there will be a calm; and, in short, casting the issue of all the
tumults which beset us upon God, let us again handle the customary points; and again bring
forward our usual topic of instruction. For I am desirous to discourse to you further
concerning the same subject, to the end that we may radically extirpate from your souls
the wicked practice of oaths. Wherefore it is necessary for me again to have recourse to
the same entreaty that I made before. For lately I besought you, that each one taking the
head of John, just cut off, and the warm blood yet dripping from it, you would thus go
home, and think that you saw it before your eyes, while it emitted a voice, and said,
"Abhor my murderer, the oath!" What a rebuke did not effect, this an oath effected; what a
tyrant's wrath was insufficient for, this the necessity of keeping an oath brought about!
And when the tyrant was publicly rebuked in the hearing of all, he bore the censure nobly;
but when he had thrown himself into the fatal necessity caused by oaths, then he cut off
that blessed head. This same thing, therefore, I entreat; and cease not entreating, that
wherever we go, we go bearing this head; and that we shew it to all, crying aloud, as it
does, and denouncing oaths. For although we were never so listless and remiss, yet
beholding the eyes of that head fearfully glaring upon us, and threatening us if we swear,
we should be more powerfully kept in check by this terror, than by any curb; and be easily
able to restrain and avert the tongue from its inclination toward oaths.

3. There is not only this great evil in an oath, that it punishes those who are guilty of
it, both when violated, and when kept; a thing we do not see take place with any other
sin; but there is another equally great evil attending it. And what is that? Why that
ofttimes it is utterly impossible even for those who are desirous, and even make a point
of it, to keep their oath. For, in the first place, he who is continually swearing,
whether willingly or unwillingly; knowingly or unknowingly; in jest or in earnest; being
frequently carried away by anger and by many other things, will most surely become
perjured. And no one can gainsay this; so evident and generally allowed is the fact, that
the man who swears frequently, must also be a perjurer. Secondly, I affirm, that although
he were not carried away by passion, and did not become the victim of perjury unwillingly
and unwittingly, yet by the very nature of the case he will assuredly be necessitated both
consciously and voluntarily to perjure himself. Thus, oftentimes when we are dining at
home, and one of the servants happens to do amiss, the wife swears that he shall be
flogged, and then the husband swears the contrary, resisting, and not permitting it. In
this case, whatever they may do, perjury must in any case be the result; for however much
they may wish and endeavour to keep their oaths, it is no longer possible; but whatever
happens, one or other of these will be ensnared in perjury; or rather both in any case.

4. And how, I will explain; for this is the paradox. He who hath sworn that he would flog
the man-servant or maid-servant, yet hath afterwards been prohibited from this, hath
perjured himself, not having done what he hath sworn to do: and also, he hath involved in
the crime of perjury the party forbidding and hindering the oath from being kept. For not
only they who take a false oath, but they who impose that necessity on others, are liable
to the same accusation. And not merely in houses, but also in the forum we may see that
this takes place; and especially in fights, when those who box with one another swear
things that are contrary. One swears that he will beat, the other that he will not be
beaten. One swears that he will carry off the cloak, the other that he will not suffer
this. One that he will exact the money, the other that he will not pay it. And many other
such contradictory things, those who are contentious take an oath to do. So also in shops,
and in schools, it may generally be observed that the same thing occurs. Thus the workman
hath often sworn that he will not suffer his apprentice to eat or drink, before he has
finished all his assigned task. And so also the pedagogue has often acted towards a youth;
and a mistress towards her maid-servant;

and when the evening hath overtaken them, and the work hath remained unfinished, it is
necessary either that those who have not executed their task should perish with hunger, or
that those who have sworn should altogether forswear themselves. For that malignant demon,
who is always lying in wait against our blessings, being present and hearing the
obligation of the oaths, impels those who are answerable to indifference; or works some
other difficulty; so that the task being unperformed, blows, insults, and perjuries, and a
thousand other evils, may take place. And just as when children drag with all their might
a long and rotten cord in directions opposite to each other; if the cord snaps in the
middle, they all fall flat upon their backs, and some strike their heads, and some another
part of the body; so also they who each engage with an oath to perform things that are
contrary, when the oath is broken by the necessity of the case, both parties fall into the
same gulf of perjury: these by actually perjuring themselves, and those by affording the
occasion of perjury to. the others.

5. That this also may be rendered evident, not only from what happens every day in private
houses, and the places of public concourse, but from the Scriptures themselves, I will
relate to you a piece of ancient history, which bears upon what has been said. Once, when
the Jews had been invaded by their enemies, and Jonathan (now he was the son of Saul) had
slaughtered some, and put the rest to flight; Saul, his lather, being desirous to rouse
the army more effectually against the remainder; and in order that they might not desist
until he had subjugated them all, did that which was altogether opposite to what he
desired, by swearing that no one should eat any food until evening, and until vengeance
was taken of his enemies. What, I ask, could have been more senseless than this? For when
it was needful that he should have refreshed those who were fatigued and exhausted, and
have sent them forth with renewed vigour against their enemies, he treated them far worse
than he had done their enemies, by the constraint of an oath, which delivered them over to
excessive hunger. Dangerous, indeed, it is for any one to swear in a matter pertaining to
himself; for we are forcibly impelled to do many things by the urgency of circumstances.
But much more dangerous is it by the obligation of one's own oath, to bind the
determination of others;

and especially where any one swears, not concerning one, or two, or three, but an
unlimited multitude, which Saul then inconsiderately did, without thinking that it was
probable that, in so vast a number, one at least might transgress the oath; or that
soldiers, and soldiers too on campaign, are very far removed from moral wisdom, and know
nothing of ruling the belly; more especially when their fatigue is great. He, however,
overlooking all these points, as if he were merely taking an oath about a single servant,
whom he was easily able to restrain, counted equally on his whole army. In consequence of
this he opened such a door for the devil, that in a short time he framed, not two, three,
or four, but many more perjuries out of this oath. For as when we do not swear at all, we
close the whole entrance against him, so if we utter but a single oath, we afford him
great liberty for constructing endless perjuries. And just as those who twist skeins, if
they have one to hold the end, work the whole string with nicety, but if there is no one
to do this, cannot even undertake the commencement of it; in the same manner too the
devil, when about to twist the skein of our sins, if he could not get the beginning from
our tongues, would not be able to undertake the work;

but should we only make a commencement, while we hold the oath on our tongue, as it were a
hand, then with full liberty he manifests his malignant art in the rest of the work,
constructing and weaving from a single oath a thousand perjuries. 6. And this was just
what he did now in the case of Saul. Observe, however, what a snare is immediately framed
for this oath: "The army passed through a wood, that contained a nest of bees, and the
nest was in front of the people, and the people came upon the nest, and went along
talking. Seest thou what a pit-fall was here? A table ready spread, that the easiness of
access, the sweetness of the food, and the hope of concealment, might entice them to a
transgression of the oath. For hunger at once, and fatigue, and the hour, (for "all the
lands" it is said, "was dining)," then urged them to the transgression. Moreover, the
sight of the combs invited them from without to relax the strain on their resolution. For
the sweetness, as well as the present readiness of the table, and the difficulty of
detecting the stealth, were sufficient to ensnare their utmost wisdom. If it had been
flesh, which needed boiling or roasting, their minds would not have been so much
bewitched; since while they were delaying in the cookery of these, and engaged in
preparing them for food, they might expect to be discovered. But now there was nothing of
this kind; there was honey only, for which no such labour was required, and for which the
dipping of the tip of the finger sufficed to partake of the table, and that with secresy.
Nevertheless, these persons restrained their appetite, and did not say within themselves,
"What does it concern us?

Hath any one of us sworn this? He may pay the penalty of his inconsiderate oath, for why
did he swear? Nothing of this sort did they think; but religiously passed on; and though
there were so many enticements, they behaved themselves wisely. "The people went on
talking. What is the meaning of this word "talking? Why, that for the purpose of soothing
their pain with words, they held discourse with one another. 7. What then, did nothing
more come of this, when all the people had acted so wisely? Was the oath, forsooth,
observed? Not even so was it observed. On the contrary, it was violated! How, and in what
way? Ye shall hear forthwith, in order that ye may also thoroughly discern the whole art
of the devil. For Jonathan, not having heard his father take the oath, "put forth the end
of the rod that was in his hand, and dipped it in the honeycomb, and his eyes saw clearly.
Observe, who it was whom he impelled to break the oath; not one of the soldiers, but the
very son of him who had sworn it. For he did not only desire to effect perjury, but was
also plotting the slaughter of a son, and making provision for it beforehand; and was in
haste to divide nature against her own self. and what he had done aforetime in the case of
Jephthah, that he hoped now again to accomplish. For he likewise, when he had promised
that the first thing that met him, after a victorious battle. he would sacrifice, fell
into the snare of child-murder; for his daughter first meeting him, he sacrificed her and
God did not forbid it. And I know, indeed, that many of the unbelievers impugn us of
cruelty and inhumanity on account of this sacrifice; but I should say, that the concession
in the case of this sacrifice was a striking example of providence and clemency;

and that it was in care for our race that He did not prevent that sacrifice. For if after
that vow and promise He had forbidden the sacrifice, many also who were subsequent to
Jephthah, in the expectation that God would not receive their vows, would have increased
the number of such vows, and proceeding on their way would have fallen into child-murder.
But now, by suffering this vow to be actually fulfilled, He put a stop to all such cases
in future. And to shew that this is true, after Jephthah's daughter had been slain, in
order that the calamity might be always remembered, and that her fate might not be
consigned to oblivion, it became a law among the Jews, that the virgins assembling at the
same season should bewail during forty days the sacrifice which had taken place; in order
that renewing the memory of it by lamentation, they should make all men wiser for the
future; and that they might learn that it was not after the mind of God that this should
be done, for in that case He would not have permitted the virgins to bewail and lament
her. And that what I have said is not conjectural, the event demonstrated; for after this
sacrifice, no one vowed such a vow unto God. Therefore also He did not indeed forbid this;
but what He had expressly enjoined in the case of Isaac, that He directly prohibited;
plainly shewing through both cases, that He doth not delight in such sacrifices.

8. But the malignant demon was labouring hard now again to produce such a tragedy.
Therefore he impelled Jonathan to the trespass. For if any one of the soldiers had
transgressed the law, it seemed to him no great evil that would have been done; but now
being insatiate of human ills, and never able to get his fill of our calamities, he
thought it would be no grand exploit if he effected only a simple murder. And if he could
not also pollute the king's right hand with the murder of his child, he considered that he
had achieved no great matter. And why do I speak of child-murder? For he, the wicked one,
thought that by this means he should compass a slaughter even more accursed than that. For
if he had sinned wittingly, and been sacrificed, this would only have been child-murder;
but now sinning ignorantly, (for he had not heard of the oath), if he had been slain, he
would have made the anguish of his father double; for he would have had both to sacrifice
a son, and a son who had done no wrong. But now to proceed with the rest of the history;
"When he had eaten," it is said, "His eyes saw clearly. And here it condemns the king of
great folly; shewing that hunger had almost blinded the whole army, and diffused much
darkness over their eyes.

Afterwards some one of the soldiers, perceiving the action, saith, "Thy father sware an
oath upon all the people, saying, cursed be the man who eateth any food to-day. And the
people were faint. And Jonathan said, My father hath made away with the land. What does he
mean by the word, "made away with? Why, that he had ruined, or destroyed them all. Hence,
when the oath was transgressed, all kept silence, and no one dared to bring forth the
criminal; and this became afterwards no small matter of blame, for not only are those who
break an oath, but those also who are privy to it and conceal it, partakers of the crime.
9. But let us see what follows; "And Saul said, Let us go down after the strangers, and
spoil them. And the priest said, Let us draw near hither unto God." For in old times God
led forth the people to battle; and without His consent no one dared to engage in the
fight, and war was with them a matter of religion. For not from weakness of body, but from
their sins they were conquered, whenever they were conquered; and not by might and
courage, but by favour from above they prevailed, whenever they did prevail. Victory and
defeat were also to them a means of training, and a school of virtue. And not to them
only, but to their adversaries; for this was made evident to them too, that the fate of
battle with the Jews was decided not by the nature of their arms, but by the life and good
works of the warriors. The Midianites at least perceiving this, and knowing that people to
be invincible, and that to have attacked them with arms and engines of war would have been
fruitless, and that it was only possible to conquer them by sin, having decked out
handsome virgins, and set them in the array, excited the soldiers to lasciviousness,
endeavouring by means of fornication to deprive them of God's assistance; which
accordingly happened. For when they had fallen into sin, they became an easy prey to all;
and those whom weapons, and horses, and soldiers, and so many engines availed not to
capture, sin by its nature delivered over bound to their enemies. Shields, and spears, and
darts were all alike found useless; but beauty of visage and wantonness of soul
overpowered these brave men.

10. Therefore one gives this admonition; "Observe not the beauty of a strange woman, and
meet not a woman addicted to fornication. For honey distils from the lips of an harlot,
which at the time may seem smooth to thy throat, but afterward thou wilt find it more
bitter than gall, and sharper than a two-edged sword. For the harlot knows not how to
love, but only to ensnare; her kiss hath poison, and her mouth a pernicious drug. And if
this does not immediately appear, it is the more necessary to avoid her on that account,
because she veils that destruction, and keeps that death concealed, and suffers it not to
become manifest at the first. So that if any one pursues pleasure, and a life full of
gladness, let him avoid the society of fornicating women, for they fill the minds of their
lovers with a thousand conflicts and tumults, setting in motion against them continual
strifes and contentions, by means of their words, and all their actions. And just as it is
with those who are the most virulent enemies, so the object of their actions and schemes
is to plunge their lovers into shame and poverty, and the worst extremities. And in the
same manner as hunters, when they have spread out their nets, endeavour to drive thither
the wild animals, in order that they may put them to death, so also is it with these
women.

When they have spread out on every side the wings of lasciviousness by means of the eyes,
and dress, and language, they afterwards drive in their lovers, and bind them; nor do they
give over until they have drunk up their blood, insulting them at last, and mocking their
folly, and pouring over them a flood of ridicule. And indeed such a man is no longer
worthy of compassion but deserves to be derided and jeered, since he is found more
irrational than a woman, and a harlot besides. Therefore the Wise Man gives this word of
exhortation again, "Drink waters from thine own cistern, and from the fountain of thine
own well. And again;"Let the hind of thy friendship, and the foal of thy favours, consort
with thee. These things he speaks of a wife associated with her husband by the law of
marriage. Why leavest thou her who is a helpmate, to run to one who is a plotter against
thee? Why dost thou turn away from her who is the partner of thy living, and court her who
would subvert thy life? The one is thy member and body, the other is a sharp sword.
Therefore, beloved, flee fornication; both for its present evils, and for its future
punishment.

11. Perchance we may seem to have fallen aside from the subject; but to say thus much, is
no departure from it. For we do not wish to read you histories merely for their own sake,
but that you may correct each of the passions which trouble you: therefore also we make
these frequent appeals, preparing our discourse for you in all varieties of style; since
it is probable that in so large an assembly, there is a great variety of distempers; and
our task is to cure not one only, but many different wounds; and therefore it is necessary
that the medicine of instruction should be various. Let us however return thither from
whence we made this digression: "And the Priest said, Let us draw near unto God. And Saul
asked counsel of God. Shall I go down after the strangers? Wilt Thou deliver them into my
hands? But on that day the Lord answered him not. Observe the benignity and mildness of
God who loveth man. For He did not launch a thunderbolt, nor shake the earth; but what
friends do to friends, when treated contemptuously, this the Lord did towards the servant.
He only received him silently, speaking by His silence, and by it giving utterance to all
His wrath. This Saul understood, and said, as it is recorded, "Bring near hither all the
tribes of the people, and know and see in whom this sin hath been this day.

For as the Lord liveth, Who hath saved Israel, though the answer be against Jonathan my
son, he shall surely die. Seest thou his rashness? Perceiving that his first oath had been
transgressed, he does not even then learn self-control, but adds again a second. Consider
also the malignity of the devil. For since he was aware that frequently the son when
discovered, and publicly arraigned, is able by the very sight at once to make the father
relent, and might soften the king's wrath, he anticipated his sentence by the obligation
of a second oath; holding him by a kind of double bond, and not permitting him to be the
master of his own determination, but forcing him on every side to that iniquitous murder.
And even whilst the offender was not yet produced, he hath passed judgment, and whilst
ignorant of the criminal, he gave sentence. The father became the executioner; and before
the enquiry declared his verdict of condemnation! What could be more irrational than this
proceeding?

12. Saul then having made this declaration, the people were more afraid than before. and
all were in a state of great trembling and terror. But the devil rejoiced, at having
rendered them all thus anxious. There was no one, we are told, of all the people, who
answered. "And Saul said, Ye will be in bondage, and I, and Jonathan my son, will be in
bondage. But what he means is to this effect; "You are aiming at nothing else, than to
deliver yourselves to your enemies, and to become slaves instead of free men; whilst you
provoke God against you, in not delivering up the guilty person. Observe also another
contradiction produced by the oath. It had been fitting, if he wished to find the author
of this guilt, to have made no such threat, nor to have bound himself to vengeance by an
oath; that becoming less afraid, they might more readily bring the offender to light But
under the influence of anger, and great madness, and his former unreasonableness, he again
does that which is directly contrary to what he desires. What need is there to enlarge? He
commits the matter to a decision by lot; and the lot falleth upon Saul, and Jonathan; "And
Saul said, Cast ye the lot between me and Jonathan; and they cast the lot, and Jonathan
was taken. And Saul said to Jonathan, Tell me, what hast thou done?

And Jonathan told him, saying, I only tasted a little honey on the top of the rod which is
in my hand, and, lo! I must die. Who is there that these words would not have moved and
turned to pity? Consider what a tempest Saul then sustained, his bowels being torn with
anguish, and the most profound precipice appearing on either hand! But nevertheless he did
not learn self-control, for what does he say? "God do so to me, and more also; for thou
shall surely die this day. Behold again the third oath, and not simply the third, but one
with a very narrow limit as to time; for he does not merely say, "Thou shall die; but,
"this day. For the devil was hurrying, hurrying him on, constraining him and driving him
to this impious murder. Wherefore he did not suffer him to assign any future day for the
sentence, lest there should be any correction of the evil by delay. And the people said to
Saul, "God do so to us, and more also, if he shall be put to death, who hath wrought this
great salvation in Israel. As the Lord liveth, there shall not an hair of his head fall to
the ground; because he hath wrought a merciful thing from God to-day. Behold how, in the
second place, the people also swore, and swore contrary to the king.

13. Now recollect, I pray, the cord pulled by the children, and breaking, and throwing on
their backs those who pull it. Saul swore not once or twice, but several times. The people
swore what was contrary, and strained in the opposite direction. Of necessity then it
followed, that the oath must in any wise be broken through. For it were impossible that
all these should keep their oaths. And now tell me not of the event of this transaction;
but consider how many evils were springing from it; and how the devil from thence was
preparing the tragedy and usurpation of Absalom. For if the king had chosen to resist, and
to proceed to the execution of his oath, the people would have been in array against him;
and a grievous rebellion would have been set on foot. And again, if the son consulting his
own safety had chosen to throw himself into the hands of the army, he would straightway
have become a parricide. Seest thou not, that rebellion, as well as child-murder, and
parricide, and battle, and civil war, and slaughter, and blood, and dead bodies without
number, are the consequences of one oath. For if war had perchance broken out, Saul might
have been slain, and Jonathan perchance too, and many of the soldiers would have been cut
to pieces; and after all the keeping of the oath would not have been forwarded.

So that it is not for thee to consider that these events did not occur, but to mark this
point, that it was the nature of the case to necessitate the occurrence of such things.
However, the people prevailed. Come then, let us reckon up the perjuries that were the
consequence. The oath of Saul was first broken by his son; and again a second and a third,
concerning the slaying of his son, by Saul himself. And the people seemed to have kept
their oath. Yet if any one closely examines the matter, they too all became liable to the
charge of perjury. For they compelled the father of Jonathan to perjure himself, by not
surrendering the son to the father. Seest thou how many persons one oath made obnoxious to
perjury, willingly and unwillingly; how many evils it wrought, how many deaths it caused?
14. Now in the commencement of this discourse I promised to shew that perjury would in any
case result from opposite oaths; buttruly the course of the history has proved more than I
was establishing. It has exhibited not one, two, or three individuals, but a whole people,
and not one, two, or three oaths, but many more transgressed. I might also make mention of
another instance, and shew from that, how one oath caused a still greater and more
grievous calamity. For one oath entailed upon all the Jews the capture of their cities, as
well as of their wives and children; the ravages of fire, the invasion of barbarians, the
pollution of sacred things, and ten thousand other evils yet more distressing. But I
perceive that the discourse is running to a great length. Therefore, dismissing here the
narration of this history, I beseech you, together with the beheading of John, to tell one
another also of the murder of Jonathan, and the general destruction of a whole people
(which did not indeed take place, but which was involved in the obligation of the oaths);
and both at home, and in public, and with your wives, and friends, and with neighbours,
and with all men in general, to make an earnest business of this matter, and not to think
it a sufficient apology that we can plead custom.

15. For that this excuse is a mere pretext, and that the fault arises not from custom but
from listlessness, I will endeavour to convince you from what has already occurred. The
Emperor has shut up the baths of the city, and has given orders that no one shall bathe;
and no one has dared to transgress the law, nor to find fault with what has taken place,
nor to allege custom. But even though in weak health perchance, men and women, and
children and old men; and many women but recently eased from the pangs of childbirth;
though all requiring this as a necessary medicine; bear with the injunction, willingly or
unwillingly; and neither plead infirmity of body, nor the tyranny of custom, nor that they
are punished, whereas others were the offenders, nor any other thing of this kind, but
contentedly put up with this punishment, because they were in expectation of greater
evils; and pray daily that the wrath of the Emperor may go no further. Seest thou that
where there is fear, the bond of custom is easily relaxed, although it be of exceedingly
long standing, and great necessity? To be denied the use of the bath is certainly a
grievous matter. For although we be never so philosophic, the nature of the body proves
incapable of deriving any benefit for its own health, from the philosophy of the soul. But
as to abstinence from swearing, this is exceedingly easy, and brings no injury at all;
none to the body, none to the mind;

but, on the contrary, great gain, much safety, and abundant wealth. How then is it any
thing but absurd, to submit to the greatest hardships, when an Emperor enjoins it; but
when God commands nothing grievous nor difficult, but what is very tolerable and easy, to
despise or to deride it, and to advance custom as an excuse? Let us not, I entreat, so far
despise our own safety, but let us fear God as we fear man. I know that ye shudder at
hearing this, but what deserves to be shuddered at is that ye do not pay even so much
respect to God; and that whilst ye diligently observe the Emperor's decrees, ye trample
under foot those which are divine, and which have come down from heaven; and consider
diligence concerning these a secondary object. For what apology will there be left for us,
and what pardon, if after so much admonition we persist in the same practices. For I began
this admonition at the very commencement of the calamity which has taken hold of the city,
and that is now on the point of coming to an end; but we have not as yet thoroughly put in
practice even one precept. How then can we ask a removal of the evils which still beset
us, when we have not been able to perform a single precept? How can we expect a change for
the better? How shall we pray? With what tongue shall we call upon God?

For if we perform the law, we shall enjoy much pleasure, when the Emperor is reconciled to
the city. But if we remain in the transgression, shame and reproach will be ours on every
hand, inasmuch as when God hath freed us from the danger we have continued in the same
listlessness. 16. Oh! that it were possible for me to undress the souls of those who swear
frequently, and to expose to view the wounds and the bruises which they receive daily from
oaths! We should then need neither ad. monition nor counsel; for the sight of these wounds
would avail more powerfully than all that could be said, to withdraw from their wickedness
even those who are most addicted o this wicked practice. Nevertheless, if it be not
possible to spread before the eyes the shameful state of their soul, it may be possible to
expose it to the thoughts, and to display it in its rottenness and corruption. For as it
saith, "As a servant that is continually beaten will not be clear of a bruise, so he that
sweareth and nameth God continually will not be purified of his sin. It is impossible,
utterly impossible, that the mouth which is practised in swearing, should not frequently
commit perjury. Therefore, I beseech you all, by laying aside this dreadful and wicked
habit, to win another crown. And since it is every where sung of our city, that first of
all the cities of the world, she bound on her brow the name of Christians, so let all have
to say, that Antioch alone, of all the cities throughout the wold, hath expelled all oaths
from her own borders. Yea, rather, should this be done, she will not be herself crowned
alone, but will also carry others along with her to the same pitch of zeal.

And as the name of Christians having had its origin here, hath as it were from a kind of
fountain overflown all the world, even so this good work, having taken its root and
starting-point from hence, will make all men that inhabit the earth your disciples; so
that a double and treble reward may arise to you, at once on account of your own good
works, and of the instruction afforded to others. This will be to you the brightest of
diadems! This will make your city a mother city, not on earth, but in the heavens! This
will stand by us at That Day, and bring us the crown of righteousness; which God grant
that we may all obtain, through the grace and lovingkindness of our Lord Jesus Christ,
with Whom to the Father, together with the Holy Spirit, be glory, now and ever, and world
without end. Amen.

HOMILY 15

Again on the calamity of the city of Antioch. That fear is every way profitable. That
sorrow is more useful than laughter. And upon the saying, "Remember that thou walkest in
the midst of snares." And that it is worse to exact an oath, than to commit murder 1. To-
Day, and on the former Sabbath, it had behoved us to enter on the subject of fasting; nor
let any one suppose that what I said was unseasonable. For on the days of the fast,
counsel and admonition on that subject are indeed not at all necessary; the very presence
of these days exciting even those who are the most remiss to the effort of fasting. But
since many men, both when about to enter upon the fast, as if the belly were on the point
of being delivered over to a sort of lengthened seige, lay in beforehand a stock of
gluttony and drunkenness; and again, on being set at liberty, going forth as from a long
famine and a grievous prison, run to the table with unseemly greediness, just as if they
were striving to undo again the advantage gained through the fast, by an excess of
gluttony; it might have been needful, that then as well as now, we should agitate the
subject of temperance. Nevertheless, we have neither lately said any thing of that kind,
neither shall we now speak upon it. For the fear of the impending calamity suffices,
instead of the strongest admonition and counsel, to sober the soul of every one. For who
is there so miserable and degraded, as to be drunken in such a tempest?

Who is there so insensible, when the city is thus agitated, and such a shipwreck is
threatened, as not to become abstemious and watchful, and more thoroughly reformed by this
distress than by any other sort of admonition and counsel? For discourse will not be able
to effect as much as fear does. And this very thing it is now possible to shew from the
events which have taken place. How many words then did we spend before this in exhorting
many that were listless, and counselling them to abstain from the theatres, and the
impurities of these places! And still they did not abstain; but always on this day they
flocked together to the unlawful spectacles of the dancers; and they held their diabolical
assembly in opposition to the full congregation of God's Church; so that their vehement
shouts, borne in the air from that place, resounded against the psalms which we were
singing here. But behold, now whilst we were keeping silence, and saying nothing on the
subject, they of themselves have shut up their orchestra; and the Hippodrome has been left
deserted! Before this, many of our own people used to hasten to them; but now they are all
fled hither from thence to the church, and all alike join in praising our God!

2. Seest thou what advantage is come of fear? If fear were not a good thing, fathers would
not have set tutors over their children; nor lawgivers magistrates for cities. What can be
more grievous than hell? Yet nothing is more profitable than the fear of it; for the fear
of hell will bring us the crown of the kingdom. Where fear is, there is no envy; where
fear is, the love of money does not disturb; where fear is, wrath is quenched, evil
concupiscence is repressed, and every unreasonable passion is exterminated. And even as in
a house, where there is always a soldier under arms, no robber, nor house-breaker, nor any
such evil doer will dare to make his appearance; so also while fear holds possession of
our minds, none of the base passions will readily attack us, but all fly off and are
banished, being driven away in every direction by the despotic power of fear. And not only
this advantage do we gain from fear, but also another which is far greater. For not only,
indeed, does it expel our evil passions, but it also introduces every kind of virtue with
great facility. Where fear exists, there is zeal in alms-giving, and intensity of prayer,
and tears warm and frequent, and groans fraught with compunction. For nothing so swallows
up sin, and makes virtue to increase and flourish, as a perpetual state of dread.
Therefore it is impossible for him who does not live in fear to act aright; as, on the
other hand, it is impossible that the man who lives in fear can go wrong.

3. Let us not then grieve, beloved, let us not despond on account of the present
tribulation, but let us admire the well-devised plan of God's wisdom. For by these very
means through which the devil hoped to overturn our city, hath God restored and corrected
it. The devil animated certain lawless men to treat the very statues of the Emperor
contemptuously, in order that the very foundations of the city might be razed. But God
employed this same circumstance for our greater correction; driving out all sloth by the
dread of the expected wrath: and the thing has turned out directly opposite to what the
devil wished, by the means which he had himself prepared. For our city is being purified
every day; and the lanes and crossings, and places of public concourse, are freed from
lascivious and voluptuous songs; and turn where we will there are supplications, and
thanksgivings, and tears, instead of rude laughter; there are words of sound wisdom
instead of obscene language, and our whole city has become a Church, the workshops being
closed, and all being engaged throughout the day in these general prayers; and calling
upon God in one united voice with much earnestness. What preaching, what admonition, what
counsel, what length of time had ever availed to accomplish these things?

4. For this then let us be thankful, and let us not be petulant or discontented; for that
fear is a good thing, what we have said hath made manifest. But hear Solomon thus uttering
a lesson of wisdom concerning it; Solomon, who was nourished in every luxury, and enjoyed
much security. What then does he say? "It is better to go to the house of mourning than to
the house of laughter. What sayest thou, I ask? Is it better to go where there is weeping,
lamentation, and groans, and anguish, and so much sadness, than where there is the dance,
the cymbals, and laughter, and luxury, and full eating and drinking? Yes, verily, he
replies. And tell me why is it so, and for what reason? Because, at the former place,
insolence is bred, at the latter, sobriety. And when a person goes to the banquet of one
more opulent, he will no longer behold his own house with the same pleasure, but he comes
back to his wife in a discontented mood; and in discontent he partakes of his own table;
and is peevish towards his own servants, and his own children, and every body in his
house; perceiving his own poverty the more forcibly by the wealth of others. And this is
not the only evil; but that he also often envies him who hath invited him to the feast,
and returns home having received no benefit at all. But with regard to the house of
mourning, nothing of this sort can be said.

On the contrary, much spiritual wisdom is to be gained there, as well as sobriety. For
when once a person hath passed the threshold of a house which contains a corpse, and hath
seen the departed one lying speechless, and the wife tearing her hair, mangling her
cheeks, and wounding her arms, he is subdued; his countenance becomes sad; and every one
of those who sit down together can say to his neighhour but this, "We are nothing, and our
wickedness is inexpressible! What can be more full of wisdom than these words, when we
both acknowledge the insignificance of our nature, and accuse our own wickedness, and
account present things as nothing? Giving utterance, though in different words, to that
very sentiment of Solomon-that sentiment which is so marvellous and pregnant with Divine
wisdom-"Vanity of vanities, all is vanity. He who enters the house of mourning, weeps
forthwith for the departed, even though he be an enemy. Seest thou how much better that
house is than the other? for there, though he be a friend, he envies; but here, though he
be an enemy, he weeps. This is a thing which God requires of us above all, that we should
not insult over those who have occasioned us grief. And not only may we gather these
advantages, but others also which are not less than these. For each one is also put in
mind of his own sins, and of the fearful Tribunal; of the great Account, and of the
Judgment;

and although he may have been suffering a thousand evils from others, and have a cause for
sadness at home, he will receive and take back with him the medicine for all these things.
For reflecting that he himself, and all those who swell with pride, will in a little while
suffer the same thing; and that all present things, whether pleasant or painful, are
transitory; he thus returns to his house, disburdened of all sadness and envy, with a
light and buoyant heart; and hence he will hereafter be more meek, and gentle, and
benignant to all; as well as more wise; the fear of things to come having made its way
into his soul, and consumed all the thorns. 6. All this Solomon perceived when he said,
"It is better to go to the house of mourning than to the house of drinking." From the one
grows listlessness, from the other an earnest anxiety. From the one, contempt; from the
other, fear; a fear which conducts us to the practice of every virtue. If fear were not a
good thing, Christ would not have expended such long and frequent discourses on the
subject of punishment, and vengeance to come. Fear is nothing less than a wall, and a
defence, and an impregnable tower. For indeed we stand in need of much defence, seeing
that there are many ambushments on every side. Even as this same Solomon again says
admonishingly, "Perceive that thou goest in the midst of snares, and that thou walkest on
the battlements of cities." Oh with how many good things is this saying pregnant! Yea, not
less than the former! Let us then, write it, each of us, upon our minds, and carry it
about ever in our memories, and we shall not easily commit sin. Let us write it there,
having first learnt it with the utmost exactness. For he does not say, "Observe" that thou
goest in the midst of snares; but, "Perceive!" And for what reason did he say, "Discern?"
He tells us that the snare is concealed; for this is indeed a snare, when the destruction
does not appear openly, and the injury is not manifest, which lies hidden on all sides.
Therefore he says, "Perceive!" Thou needest much reflection and diligent scrutiny. For
even as boys conceal traps with earth, so the devil covers up our sins with the pleasures
of this life.

7. But "perceive; scrutinizing diligently; and if any kind of gain falls in thy way, look
not only at the gain, but inspect it carefully, lest somewhere death and sin lurk within
the gain; and shouldest thou perceive this, fly from it. Again, when some delight or
pleasure may chance to present itself, look not only at the pleasure; but lest somewhere
in the depth of the pleasure some iniquity should lie enveloped, search closely, and if
thou discoverest it, hasten away! And should any one counsel, or flatter, or cajole, or
promise honours, or any other such thing whatever, let us make the closest investigation;
and look at the matter on all sides, lest something pernicious, something perilous, should
perchance befall us through this advice, or honour, or attention, and we run upon it
hastily and unwittingly. For if there were only one or two snares, the precaution would be
easy. But now, hear how Solomon speaks when he wishes to set forth the multitude of these;
"Perceive that thou goest in the midst of snares; he does not say, that thou "goest by"
snares, but "in the midst" of snares. On either side are the pit-falls; on either side the
deceits. One goes into the forum; one sees an enemy; one is inflamed by the bare sight of
him! one sees a friend honoured; one is envious! One sees a poor man; one despises and
takes no notice of him! One sees a rich man; one envies him! One sees some one injuriously
treated; one recoils in disgust!

One sees some one acting injuriously; one is indignant! One sees a handsome woman, and is
caught! Seest thou, beloved, how many snares there are? Therefore it is said, "Remember
that thou goest in the midst of snares. There are snares in the house, snares at the
table, and snares in social intercourse. Very often a person unwittingly, in the
confidence of friendship, gives utterance to some particular of those matters which ought
not to be repeated again, and so great a peril is brought about, that the whole family is
thereby ruined! 8. On every side then let us search closely into these matters. Often has
a wife, often have children, often have friends, often have neighbours, proved a snare to
the unheeding! And why, it is asked, are there so many snares? That we may not fly low,
but seek the things that are above. For just as birds, as long as they cleave the upper
air, are not easily caught; so also thou, as long as thou lookest to things above, wilt
not be easily captured, whether by a snare, or by any other device. The devil is a fowler.
Soar, then, too high for his arrows. The man who hath mounted aloft will no longer admire
any thing in the affairs of this life. But as when we have ascended to the top of the
mountains, the city and its walls seem to us to be but small, and the men appear to us to
be going along upon the earth like ants; so when thou hast ascended to the heights of
spiritual wisdom, nothing upon the earth will be able to fascinate thee; but every thing,
yea even riches, and glory, and honour, and whatever else there be of that kind, will
appear insignificant when thou regardest heavenly things. According to Paul all the
glories of the present life appeared trifling, and more unprofitable than dead things.
Hence his exclamation, "The world is crucified unto me." Hence also his admonition, "Set
your affections on things above." Above? What kinds of things do you speak of pray? Where
the sun is, where the moon is? Nay, saith he. But where then? Where angels are? where
archangels? where the cherubim? where the seraphim are? Nay, saith he But where then?
"Where Christ sitteth at the right hand of God."

9. Let us obey then, and let us think of this continually, that even as to the bird caught
in the snare, wings are of no service, but he beats them about vainly, and to no purpose;
so also to thee there is no utility in thy reasonings, when once thou art powerfully
captivated by wicked lust, but struggle as much as thou mayest, thou art captured! For
this reason wings are given to birds; that they may avoid snares. For this reason men have
the power of thinking; that they may avoid sin. What pardon then, or what excuse will be
ours, when we become more senseless than the brutes? For the bird which has once been
captured by the snare, yet afterwards escaped, and the deer which has fallen into the net,
but has broken through it, are hard to be captured again with the like; since experience
becomes a teacher of caution to every one. But we, though often snared in the same nets,
fall into the same again; and though honoured with reason, we do not imitate the
forethought and care of the irrational animals! Hence how often do we, from beholding a
woman, suffer a thousand evils; returning home, and entertaining an inordinate desire, and
experiencing anguish for many days; yet, nevertheless, we are not made discreet; but when
we have scarcely cured one wound, we again fall into the same mischief, and are caught by
the same means; and for the sake of the brief pleasure of a glance, we sustain a kind of
lengthened and continual torment. But if we learn constantly to repeat to ourselves this
saying, we shall be kept from all these grievous evils.

10. The beauty of woman is the greatest snare. Or rather, not the beauty of woman, but
unchastened gazing! For we should not accuse the objects, but ourselves, and our own
carelessness. Nor should we say, Let there be no women, but Let there be no adulteries. We
should not say, Let there be no beauty, but Let there be no fornication. We should not
say, Let there be no belly, but let there be no gluttony; for the belly makes not the
gluttony, but our negligence. We should not say, that it is because of eating and drinking
that all these evils exist; for it is not because of this, but because of our carelessness
and insatiableness. Thus the devil neither ate nor drank, and yet he fell! Paul ate and
drank, and ascended up to heaven! How many do I hear say, Let there be no poverty!
Therefore let us stop the mouths of those who murmur at such things. For it is blasphemy
to utter such complaints. To such then, let us say, Let there be no meanness of spirit.
For poverty brings innumerable good things into our state of life, and without poverty
riches would be unprofitable. Hence we should accuse neither the one nor the other of
these; for poverty and riches are both alike weapons which will tend to virtue, if we are
willing. As then the courageous soldier, whichever weapon he takes, displays his own
virtue, so the unmanly and cowardly one is encumbered by either.

And that thou mayest learn that this is true, remember, I pray, the case of Job; who
became both rich, and likewise poor, and handled both these weapons alike, and conquered
in both. When he was rich, he said, "My door was open to every comer. But when he had
become poor, "The Lord gave, and the Lord hath taken away. As it seemed good unto the
Lord, so hath it come to pass. When he was rich, he shewed much hospitality; when he was
poor, much patience. And thou, then,-art thou rich? Display much bountifulness! Hast thou
become poor? Shew much endurance and patience! For neither is wealth an evil, nor poverty
in itself; but these things, either of them, become so according to the free choice of
those who make use of them. Let us school ourselves then to entertain no such opinions on
these subjects; nor let us accuse the works of God, but the wicked choice of men. Riches
are not able to profit the little-minded: nor is poverty able ever to injure the
magnanimous.

11. Let us then discern the snares, and walk far off from them! Let us discern the
precipices, and not even approach them! This will be the foundation of our greatest safety
not only to avoid things sinful, but those things which seem indeed to be indifferent, and
yet are apt to make us stumble towards sin. For example; to laugh, to speak jocosely, does
not seem an acknowledged sin, but it leads to acknowledged sin. Thus laughter often gives
birth to foul discourse, and foul discourse to actions still more foul. Often from words
and laughter proceed railing and insult; and from railing and insult, blows and wounds;
and from blows and wounds, slaughter and murder. If, then, thou wouldest take good counsel
for thyself, avoid not merely foul words, and foul deeds, or blows, and wounds, and
murders, but unseasonable laughter, itself, and the very language of banter; since these
things have proved the root of subsequent evils. Therefore Paul saith, "Let no foolish
talking nor jesting proceed out of thy mouth. For although this seems to be a small thing
in itself, it becomes, however, the cause of much mischief to us. Again, to live in luxury
does not seem to be a manifest and admitted crime; but then it brings forth in us great
evils,-drunkenness, violence, extortion, and rapine. For the prodigal and sumptuous liver,
bestowing extravagant service upon the belly, is often compelled to steal, and to seize
the property of others, and to use extortion and violence.

If, then, thou avoidest luxurious living, thou removest the foundation of extortion, and
rapine, and drunkenness, and a thousand other evils; cutting away the root of iniquity
from its extremity. Hence Paul saith, that "she who liveth in pleasure is dead while she
liveth. Again, to go to the theatres, or to survey the horse-race, or to play at dice,
does not seem, to most men, to be an admitted crime; but it introduces into our life an
infinite host of miseries. For spending time in the theatres produces fornication,
intemperance, and every kind of impurity. The spectacle of the horse-race also brings
about fightings, railings, blows, insults, and lasting enmities. And a passion for dice-
playing hath often caused blasphemies, injuries, anger, reproaches, and a thousand other
things more fearful still. 12. Therefore, let us not only avoid sins, but those things too
which seem to be indifterent, yet by degrees lead us into these misdeeds. He, indeed, who
walks by the side of a precipice, even though he may not fall over, trembles; and very
often he is overset by this same trembling, and falls to the bottom. So also he who does
not avoid sins from afar, but walks near them, will live in fear, and will often fall into
them. Besides, he who eagerly looks at strange beauties, although he may not commit
adultery, hath in so doing entertained lust; and hath become already an adulterer
according to the declaration of Christ; and often by this very lust he is carried on to
the actual sin. Let us then withdraw ourselves far from sins. Dost thou wish to live
soberly? Avoid not only adultery, but also the licentious glance! Dost thou wish to be far
removed from foul words? Avoid not only foul words, but also inordinate laughter, and
every kind of lust. Dost thou wish to keep far from committing murders? Avoid railing too.
Dost thou wish to keep aloof from drunkenness? Avoid luxury and sumptuous tables, and
pluck up the vice by the roots.

13. The licentiousness of the tongue is a great snare, and needs a strong bridle.
Therefore also some one saith. "His own lips are a powerful snare to a man, and he is
snared by the words of his own mouth. Above all the other members, then, let us control
this; let us bridle it; and let us expel from the mouth railings, and contumelies, and
foul and slanderous language, and the evil habit of oaths. For again our discourse hath
brought us to the same exhortation. But I had arranged with your charity, yesterday, that
I would say no more concerning this precept, forasmuch as enough has been said upon it on
all the foregoing days. But what is to become of me? I cannot bear to desist from this
counsel, until I see that ye have put it in practice; since Paul also, when he saith to
the Galatians, "Henceforth let no man trouble me," appears again to have met and addressed
them. Such are the paternal bowels; although they say they will depart, yet they depart
not, until they see that their sons are chastened. Have ye heard to-day what the prophet
speaks to us concerning oaths; "I lifted up mine eyes, and I saw," saith he, "and, behold,
a flying sickle, the length thereof twenty cubits, and the breadth thereof ten cubits; and
he said to me, What seest thou? and I said, I see a flying sickle, twenty cubits in
length, and ten cubits in breadth.

It shall also enter into the house," saith he, 'every one that sweareth in my name, and
shall remain in the midst, and shall pull down the stones and the wood. What, forsooth, is
this which is here spoken? and for what reason is it in the form of a "sickle," and that a
"flying sickle," that vengeance is seen to pursue the swearers? In order that thou mayest
see that the judgment is inevitable, and the punishment not to be eluded. For from a
flying sword some one might perchance be able to escape, but from a sickle, falling upon
the neck, and acting in the place of a cord, no one can escape. And when wings too are
added, what further hope is there of safety? But on what account doth it pull down the
stones and the wood of the swearer's house? In order that the ruin may be a correction to
all. For since it is necessary that the earth must hide the swearer when dead; the very
sight of his ruined house, now become a heap, will be an admonition to all who pass by and
observe it, not to venture on the like, lest they suffer the like; and it will be a
lasting witness against the sin of the departed. The sword is not so piercing as the
nature of an oath! The sabre is not so destructive as the stroke of an oath! The swearer,
although he seems to live, is already dead, and hath received the fatal blow.

And as the man who hath received the halter, before he hath gone out of the city and come
to the pit, and seen the executioner standing over him, is dead from the time he passed
the doors of the hall of justice: so also the swearer. 14. All this let us consider, and
let us not put our brethren on oath. What dost thou, O man? At the sacred table thou
exactest an oath, and where Christ lies slain, there thou slayest thine own brother.
Robbers, indeed, murder on the highways; but thou slayest the son in the presence of the
mother: committing a murder more accursed than Cain himself; for he slew his brother in
solitude and only with present death; but thou slayest thy brother in the midst of the
church, and that with the deathless death that is to come! For think you that the church
was made for this purpose, that we might swear? Yea, for this it was made, that we might
pray! Is the Table placed there, that we may make adjurations? It is placed there to this
end, that we may loose sins, not that we may bind them. But thou, if thou heedest nothing
else, reverence at least that book, which thou reachest forth in putting the oath; and
open the Gospel. which thou takest in hand when thou biddest swear; and when thou hearest
what Christ there declares concerning oaths, shudder and desist! What then does He there
say concerning oaths? "But I say unto you, Swear not at all. And dost thou convert the Law
which forbids swearing into an oath. Oh, what contempt! Oh, what outrage! For thou doest
just the same thing as if any one should bid the lawgiver, who prohibits murder, become
himself a party to the murder.

Not so much do I lament and weep, when I hear that some persons are slain upon the
highway, as I groan, and shed tears, and am horrified, when I see any one coming near this
Table, placing his hands upon it, and touching the Gospels, and swearing! Art thou in
doubt, I ask, concerning money, and wouldest thou slay a soul? What gainest thou to match
the injury thou doest to thine own soul, and to thy neighbour? If thou believest that the
man is true, do not impose the obligation of the oath; but if thou knowest him to be a
liar, do not force him to commit perjury. "But that I may have a full assurance: saith
one. Verily, when thou hast not sworn him, then thou wilt receive a good and full
assurance. 15. For now, when thou hast returned home, thou wilt be continually the prey of
conscience, whilst reasoning thus with thyself; "Was it to no purpose, then, that I put
him upon his oath? Was he not really perjured? Have I not become the cause of the sin? But
if thou dost not put him upon his oath, thou wilt receive much consolation on returning
home, rendering thanks to God, and saying, "Blessed be God, that I restrained myself, and
did not compel him to swear vainly, and to no purpose. Away with gold! Perish the money!
for that which specially gives us assurance is, that we did not transgress the law, nor
compel another to do it. Consider, for Whose sake thou didst not put any one on his oath;
and this will suffice thee for refreshment and consolation. Often, indeed, when a fight
takes place, we bear being insulted with fortitude, and we say to the insulter, "What
shall I do with thee? Such an one hinders me, who is thy patron; he keeps back my hands.
And this is sufficient to console us. So when thou art about to put any one on his oath,
restrain thyself; and stop; and say to him who is about to swear, "What shall I do with
thee? God hath forbidden me to put any one on oath. He now holds me back. This suffices
both for the honour of the Lawgiver, and for thy safety, and for keeping him in fear who
is ready to swear.

For when he seeth that we are thus afraid to put others on oath, much more will he himself
be afraid to swear rashly. Wouldest thou say thus, thy return to thine own home would be
with much fulness of assurance. Hear God, therefore, in His Commandments, that He may
Himself hear thee in thy prayers! This word shall be written in heaven, and shall stand by
thee on the Day of Judgment, and shall discharge many sins. 16. This also let us consider
not only with respect to an oath, but to every thing. And when we are about to do any good
action for God's sake, and it is found to bring loss with it, let us look not merely at
the loss connected with the matter, but at the gain which we shall reap by doing it for
God. That is to say, Hath any one insulted thee? Bear it nobly! And thou wilt do so, if
thou thinkest not of the insult merely, but of the dignity of Him who commands thee to
bear it, and thou bearest it meekly. Hast thou given an alms? Think not of the outlay, but
of the produce which arises from the outlay. Hast thou been mulcted of money? Give thanks,
and regard not only the pain which is the result of the loss, but the gain which comes of
thanksgiving. If we thus regulate ourselves, none of those heavy events which may befal us
will give us pain; but from those things which may seem to be grievous, we shall be even
gainers, and loss will be sweeter and more desired than wealth, pain than pleasure, and
mirth and insult than honour. Thus all things adverse will turn to our gain. And here we
shall enjoy much tranquillity, and there we shall attain the kingdom of heaven; which God
grant that we may all be deemed worthy to obtain, by the grace and lovingkindness of our
Lord Jesus Christ, through Whom and with Whom, to the Father with the Holy Spirit, be
glory, dominion, and honour, now and ever, and world without end. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 16

This Homily was delivered on the occasion of the Prefect entering the Church, for the
purpose of pacifying the minds of the people, in consequence of a rumour of an intended
sack having been announced to him, when all were meditating flight. It treats also on the
subject of avoiding oaths, and on the words of the Apostle, "Paul, a prisoner of Jesus
Christ." 1.I Commend the Prefect's consideration, that seeing the city agitated, and every
one purposing a flight, he hath come here and afforded you consolation, and hath led you
to entertain favourable hopes. But for you I blushed, and was ashamed, that after these
long and frequent discourses ye should have needed consolation from without. I longed that
the earth would open and swallow me up, when I heard him discoursing with you, alternately
administering comfort, or blaming such ill-timed and senseless cowardice. For it was not
becoming, that you should be instructed by him; but you ought yourselves to be teachers to
all the unbelievers. Paul did not permit even going to law before the unbelievers; but
thou, after so much admonition of our Fathers, hast needed teachers from without; and
certain vagabonds and miscreants have again unsettled this great city, and set it upon
flight. With what eyes shall we hereafter look upon the unbelievers, we who were so timid
and cowardly? With what tongue shall we speak to them, and persuade them to exercise
courage as to approaching evils, when we became through this alarm more timid than any
hare? "But what could we do," says some one, "we are but men!" This is indeed the very
reason why we ought not to be terrified, because we are men, and not brutes. For these are
scared by all manner of sounds and noises; because they have not reasoning power, which is
adequate to dispel fear. But thou who hast been honoured with the gift of speech and
reason, how is it that thou sinkest to their ignoble condition? Hath some one entered the
city, and announced the march of soldiers against it? Be not terrified, but leaving him,
bend the knee: call upon thy Lord: groan bitterly, and He will keep off the dreaded event.

2. Thou hadst heard indeed a false report of the march, and wert in danger of being
severed from the present life. But that blessed Job, when the messengers came one after
another, and he had heard them announcing their dreadful news, and adding thereto the
insupportable destruction of his children, neither cried nor groaned, but turned to
prayer, and gave thanks to the Lord. Him do thou too imitate; and when any comer announces
that soldiers have encircled the city, and are about to plunder its wealth, flee to thy
Lord and say, "The Lord gave, the Lord hath taken away; as it seemeth good to the Lord, so
is it done. Blessed be the name of the Lord for ever. The experience of the actual events
did not terrify him; yet the mere report frightens thee. And how are we to be accounted
of, who when we are commanded boldly to encounter death itself, are thus affrighted by a
false rumour! The man who is bewildered constructs fear which is unreal; and trouble which
is not visible; but he who abides in a settled and tranquil condition of soul, breaks in
pieces even that which is real. Seest thou not pilots; when the sea is raging, and the
clouds are rushing together, and the thunders are bursting forth, and all on board are in
confusion, they seat themselves at the helm without tumult or disturbance; giving earnest
heed to their own art, and considering how they may ward off the effects of the
approaching storm.

Be these thy example; and laying hold of the sacred anchor, the hope that is in God,
remain unshaken and immoveable. "Whosoever heareth these sayings of mine, and doeth them
not, shall be likened unto a foolish man, which built his house upon the sand; and the
rain descended, and the floods came, and the winds blew, and beat upon that house; and it
fell, and great was the fall of it. Seest thou that it is the character of folly to fall
down headlong, and to be overthrown? Or rather, we were not only reduced to the condition
of that foolish man, but our fall was still more wretched. For the house of that man fell
down after the rivers and rains had descended, and the winds had beaten upon it; but we,
when there were no winds striking, nor floods invading, nor blasts assaulting, before the
experience of disaster, were overturned by a mere rumour, and dropped at once all the
philosophy we were meditating.

3. What think ye are now my thoughts? How should I conceal,-yea, bury myself? How must I
blush with shame? If I had not been forcibly urged by our Fathers, I would not have
arisen, I would not have spoken, whilst my mind was darkened with sadness because of your
pusillanimity. But neither now have I been able to recover myself; since anger and sorrow
have laid such seige to my soul. For who would not feel provoked and indignant, that after
so much teaching ye should need the instructions of Gentiles, that ye might be comforted
and persuaded to bear in a manly way the present alarm. Pray ye therefore that free
utterance may be given us in opening our mouth; and that we may be able to shake off this
sadness, and to hold up again a little; for indeed this shame on account of your
pusillanimity hath greatly depressed our spirits.

4. Lately, I addressed to your Charity many things concerning the snares lying on all
sides of us; and concerning fear and sadness, sorrow and pleasure; and also concerning the
sickle that flieth down upon the houses of swearers. Now, out of all these many matters, I
would have you especially to remember what I said respecting the "winged sickle," and its
settling in the swearer's house; and pulling down the stones and the wood, and consuming
the whole mass. And withal, take heed to this; that it is the extreme of folly to swear by
taking the Gospels, and to turn the very Law which forbids swearing into an oath; and that
it is better to suffer loss of property than to impose an oath on our neighbours; since
this is a great honour to be done to God. For when thou sayest to God, "For thy sake I
have not put such a one, who hath robbed and injured me, on his oath," God will pay thee
back a great recompense on account of this honour, both here and hereafter. Say these
things to others, and observe them also yourselves. I know that in this place we become
more reverent, and lay aside every evil habit. But what is to be aimed at is, not that we
be lovers of wisdom here only, but that when we depart, we may take this reverence out
with us, where we especially need it.

For those who carry water do not merely have their vessels full when near the fountain,
and empty them when they reach home, but there they put them away with especial caution,
that they may not be overturned, and their labours rendered useless. Let us all imitate
these persons; and when we come home, let us strictly retain what has been spoken; since
if ye here have gotten full, but return home empty, having the vessels of your
understandings destitute of what ye have heard, there will be no advantage from your
replenishment here. Shew me not the wrestler in the place of exercise, but of actual
contest; and religion not at the season of hearing, but at the season of practice. 5.Thou
applaudest what is said now. When thou art required to swear, then remember all these
things. If ye quickly accomplish this law, we will advance our teaching to other and
greater things. Lo! this is the second year that I am discoursing to your Charity; and I
have not yet been able to explain a hundred lines of the Scriptures, And the reason is,
that ye need to learn of us what ye might reduce to practice at home, and of yourselves;
and thus the greater part of our exhortation is consumed on ethical discourse. But this
ought not to have been so; the regulation of manners you ought to have learnt at home, and
of yourselves; but the sense of the Scriptures, and the speculations upon them, you might
commit to us. If, however, it were necessary that you should hear such things of us, there
was no need of more than one day: for what there is to be said is of no diversified or
difficult character, or such as requires any elaboration. For when God declares His
sentence, subtle arguments are unseasonable. God hath said, "Thou shalt not swear. Do not
then demand of me the reasons of this. It is a royal law. He who established it, knows the
reason of the law. If it had not been profitable, He would not have forbidden it. Kings
bring in laws, and not all perchance profitable; for they are men, and cannot be competent
to discover what is useful, like God. Nevertheless, we obey them.

Whether we marry, or make wills, or are about to purchase servants, or houses, or fields,
or to do any other act, we do these things not according to our own mind, but according to
the laws which they ordain; and we are not entirely at liberty to dispose of the things
which concern ourselves according to our own minds; but in many cases we are subject to
their will; and should we do any thing that is contrary to their judgment, it becomes
invalid and useless. So then tell me, are we to pay so much respect to the laws of men,
and trample under foot the law of God? What defence, or what pardon can such conduct be
worthy of? He hath said, "Thou shalt not swear. In order that thou mayest do and speak all
things with safety, do not in practice lay down a law contrary to His.

6. But enough of these matters. Let us now proceed to lay before you one sentence of those
which have been read to-day, and thus end this discourse. "Paul, a prisoner of Jesus
Christ," saith he, "and Timothy the brother. Great is the designation of Paul: no title of
principality and power, but he speaks of bonds and chains! Truly great indeed! Although
many other things made him illustrious; his being caught up into the third heaven, his
being transported to Paradise, his hearing unutterable words; yet he sets down none of
these, but mentions the chain instead of all, for this made him more conspicuous and
illustrious than these. And why so? Because the one were the free gifts of the Lord's
lovingkindness; and the other the marks of the constancy and patience of the servant. But
it is customary with those who love, to glory more in the things which they suffer for
those who are beloved, than in the benefits they receive from them. A king is not so proud
of his diadem, as Paul gloried in his chains. And very justly. For a diadem affords but an
ornament to the crowned head; but the chain is a much greater ornament as well as a
security. The kingly crown often betrays the head it encircles, and allures innumerable
traitors, and invites them to the lust of empire. And in battles this ornament is so
dangerous, that it must be hidden and laid aside.

Hence kings in battle, change the outward dress, and so mingle in the crowd of combatants;
so much betrayal does there result from the crown; but the chain will bring nothing of
this kind upon those who have it, but altogether the contrary; since if there be a war,
and an engagement with demons, and the hostile powers; the man who is thus encompassed, by
holding forth his chain, repels their assaults. And many of the secular magistrates not
only bear the name of office while they are in authority, but when they have given up
their authority. Such a one is called an ex-consul, such a one an ex-praetor. But he,
instead of all such titles, says, "Paul the prisoner. And very rightly. For those
magisterial offices are no complete evidences of virtue in respect to the soul; for they
are to be purchased by money, and obtained by the solicitations of friends; but this
distinction that is obtained by bonds is a proof of the soul's love of wisdom, and the
strongest sign of a longing for Christ. And the former are soon gone, but this distinction
has none to succeed to it. Behold at least from that time to the present day how long a
time has passed, and yet the name of this Prisoner has become increasingly illustrious. As
to all the consuls, whoever they were, of former times, they are passed into silence; and
not even their names are known to the generality of mankind.

But the name of this Prisoner, the blessed Paul, is still great here, great in the land of
the barbarians, great also among the Scythians and Indians; and were you to go even to the
very bounds of the habitable world, you would hear of this appellation, and whithersoever
any one could come, he would perceive that the name of Paul was borne in the mouths of all
men. And what marvel is it, if it be so by land and sea, when even in the heavens the name
of Paul is great; with angels and archangels and the powers above, and with the King of
these, even God! "But what were the chains," says some one, "that brought glory to him who
was thus fettered? Were they not formed of iron? Of iron, indeed, they were formed; but
they contained the grace of the Spirit, abundantly flourishing in them; since he wore them
for Christ's sake. Oh, wonder! the servants were bound, the Master was crucified, and yet
the preaching of the Gospel every day increases! And through the means by which it was
supposed that it would be extinguished, by these very means it was kindled; and the Cross
and bonds, which were thought to be an abomination, these are now become the symbols of
salvation; and that iron was to us more precious than all gold, not by its intrinsic
nature, but for this cause and ground!

7. But here I see an enquiry arising out of this point; and if you give me your attention,
i will both state the question exactly, and will add the solution. What then is the
subject of enquiry? This same Paul once having come before Festus, whilst discoursing to
him, and defending himself concerning the charges which the Jews had alleged against him,
and telling how he had seen Jesus, how he had heard that blessed voice; how he had been
struck with blindness and recovered sight, and had fallen down and risen up again; how he
had come a captive into Damascus, bound without chains; after speaking likewise of the Law
and of the Prophets, and shewing that they had foretold all these things, he captured the
judge, and almost persuaded him to come over to himself. For such are the souls of holy
men: when they have fallen into dangers, they do not consider how they may be delivered
from dangers, but strive every way how they may capture their persecutors. Just so did it
then happen. He came in to defend himself, and he departed taking the judge with him! And
to this the judge bore witness, saying, "Almost thou persuadest me to be a Christian." And
this ought to have happened to-day; and this Prefect, on coming among you, ought to have
admired your magnanimity, your fortitude, your perfect tranquillity; and to have gone
away, taking with him a lesson from your good order, admiring your assembly, praising your
congress, and learning from the actual fact, how great a difference there is between
Gentiles and Christians!

8. But as I was saying:-When Paul had caught him, and he said, "Almost thou persuadest me
to be a Christian," Paul answered thus, "I would to God that not only thou, but also all
that hear me this day, were both almost and altogether such as I am, except these bonds."
What sayest thou, O Paul? When thou writest to the Ephesians, thou sayest, "I therefore,
the prisoner of the Lord, beseech you, that ye walk worthy of the vocation wherewith ye
are called." And when thou speakest to Timothy, "Wherein I suffer trouble as an evil-doer,
even unto bonds." And again, when to Philemon, thus; "Paul, a prisoner of Jesus Christ."
And again, when debating with the Jews, thou sayest, "For the hope of Israel I am bound
with this chain." And writing to the Philippians, thou sayest, "Many of the brethren in
the Lord, waxing confident by my bonds, are much more bold to speak the word without
fear." Every where thou bearest about the chain, everywhere thou puttest forward thy
bonds, and boastest in the thing. But when thou comest to the tribunal, thou betrayest thy
philosophy, where it were right to have spoken the most boldly, and sayest to the judge,
"I would to God that thou mightest become a Christian `without' these bonds!" Yet surely
if the bonds were good, and so good, that they could be the means of making others to grow
bold in the cause of true religion; (for this very thing thou didst declare before, when
thou saidst, "Many of the brethren, waxing confident by my bonds, did speak the word
without fear"); for what reason dost thou not glory in this thing in the presence of the
judge, but doest even the reverse?

9. Does not what I say appear a question? The solution of it, however, I will bring
forward at once. For Paul acted thus, not from distress or fear, but from an abundance of
wisdom and spiritual understanding. And how this was, I proceed to explain. He was
addressing a Gentile, and an unbeliever, who knew nothing of our matters. Hence he was
unwilling to introduce him by way of disagreeable things, but as he said, "I became to
them that are without law, as without law; so he acted in the present instance. His
meaning is, "If the Gentile hear of bonds and tribulations, he will straightway be taking
flight; since he knows not the power of bonds. First, let him become a believer; let him
taste of the word preached, and then he will even of himself hasten towards these bonds. I
have heard the Lord saying, "No man putteth a piece of new cloth into an old garment, for
that which is put in to fill it up taketh from the garment, and the rent is made worse.
Neither do men put new wine into old wine-skins; else the wine-skins burst. The soul of
this man is an old garment: an old wine-skin. It is not renewed by the faith, nor
renovated by the grace of the Spirit. It is yet weak and earthly. It affects the things of
this life. It flutters eagerly after worldly show. It loves a glory that is present.

Should he hear at once, even from the first, that if he becomes a Christian he will become
immediately a prisoner, and will be encompassed with a chain; feeling ashamed and
indignant, he will recoil from the word preached. Therefore, saith he, "Except these
bonds. Not as deprecating the bonds themselves, God forbid! But condescending to the
other's infirmity; for he himself loved and welcomed his bonds, even as a woman fond of
ornament doth her jewels of gold. Whence is this apparent? "I rejoice," saith he, "in my
sufferings for you, and fill up that which is behind of the afflictions of Christ in my
flesh. And again; "Unto you it is given in the behalf of Christ, not only to believe on
Him, but to suffer for His sake. And again; "And not only so, but we also glory in
tribulations. Wherefore, if he rejoices and glories in this, and calls it a gift of grace,
it is manifest that when he was addressing the judge, he spoke to him as he did, for the
reason assigned. Moreover, also in a different passage, when he happened to find a
necessity for glorying, he shews the very same by saying, "Most gladly, therefore, will I
glory in my infirmities

in reproaches, in necessities, in persecutions, in distresses, that the power of Christ
may rest upon me. And again; "If I must needs glory, I will glory of the things which
concern mine infirmities." And elsewhere, comparing himself with others, and exhibiting to
us his superiority in the comparison, he thus speaks; "Are they ministers of Christ? (I
speak as a fool), I am more." And wishing to shew this superiority, he did not say that he
had raised the dead, nor that he had expelled demons, nor that he had cleansed lepers, nor
that he had done any other thing of the sort, but that he had suffered those innumerable
hardships. Hence when he said," I am more," he presently cites the multitude of his
trials; "In stripes, above measure, in deaths oft, in prisons more frequent of the Jews
five times received I forty stripes save one, once was I stoned, thrice I suffered
shipwreck, a night and a day I have been in the deep; and all the rest. Thus Paul
everywhere glories in tribulations; and prides himself upon this circumstance exceedingly.
And very justly. For this it is which especially shews the power of Christ, viz. that the
Apostles conquered by such means; by bonds, by tribulations, by scourgings, and the worst
of ills.

10. For these two things Christ had announced, tribulation and remission, labours and
crowns, toils and rewards, things pleasant and sad. Nevertheless, to the present life he
assigns the sorrowful things; but for the life to come, he has stored up those which are
pleasant; at once shewing that He did not mean to deceive men, and wishing by this
arrangement to diminish the burden of human woes. For the imposter first holds out the
things which are pleasant, and afterwards brings forward those which are disagreeable.
Thus for example:-Kidnappers, when they intend to steal and carry off little children, do
not promise them blows and stripes, or any other thing of that kind, but offer them cakes,
and sweetmeats, and such like, by which the age of childhood is usually gratified; in
order that, enticed by these things, they may sell their liberty, and may fall into the
utmost peril. Moreover, bird-catchers, and fishermen, thus entice the prey which they
pursue, offering first their usual food, and such as is agreeable to them, and by this
means concealing the snare. So that this is especially the work of imposters, first to
hold out things which are agreeable, but afterwards to introduce the things which are
disagreeable. But the case is altogether the reverse with those who are really careful and
provident for others. Fathers at least act quite in a contrary manner to kidnappers. When
they send their children to school, they set masters over them, threaten them with
stripes, and encompass them with fear on all sides. But when they have thus spent the
first portion of their lives, and their habits are formed, they then put them in
possession of honour, and power, and luxury, and all the wealth that is theirs.

11. And thus God has acted. After the manner of provident fathers, and not after that of
kidnappers, He has first involved us in things that are grievous; handing us over to
present tribulation, as it were to schoolmasters and teachers; in order that being
chastened and sobered by these things, after shewing forth all patience, and learning all
right discipline, we may afterwards, when formed into due habits, inherit the kingdom of
heaven. He first prepares and fits us for the management of the wealth He is to give, and
then puts us into the actual possession of riches. For if He had not acted thus, the
giving of riches would have been no boon, but a punishment and a vengeance. For even as a
son that is senseless and prodigal, when he has succeeded to a paternal inheritance, is
precipitated headlong by this very thing, having none of the practical wisdom requisite
for the economy of wealth; but if he be intelligent, and gentle, and sober, and moderate,
managing his paternal estate as is befitting, he becomes by this means more illustrious
and distinguished: so must it also necessarily happen in our case. When we have acquired
spiritual understanding, when we have all attained to "perfect manhood," and the measure
of full stature; then He puts us in possession of all that He has promised: but now as
little children He chastens us, together with consolation and soothing.

And this is not the only advantage of receiving the tribulation beforehand, but there is
also another, not less than this. For the man who first of all lives luxuriously, and then
has to expect punishment after his luxurious living, has not even a sense of his present
luxury, merely by reason of the expectation of impending woes; but he who is first in a
sorrowful state, if he is anticipating the enjoyment of good things afterwards, overlooks
present difficulties, in the hope of the good things which are to come. Not only, then, on
account of our security, but also for our pleasure and consolation hath He ordained that
the things which are grievous should be first; in order that being lightened with the hope
of futurity, we should be rendered insensible to what is present. And this Paul would shew
and make plain, when he said, "Our light affliction, which is but for a moment, worketh
for us a far more exceeding and eternal weight of glory. While we look not at the things
which are seen, but at the things which are not seen. He calls tribulation light, not
because of the intrinsic nature of things that are grievous, but because of the
expectation of good things to come. For even as the merchant is indifferent to the labour
that attends navigation, being buoyed up with the hope of a cargo; and as the boxer
bravely sustains the blows on his head, looking to the crown beyond;

so also indeed do we, earnestly gazing towards heaven, and the good things that are in the
heavens, whatever evils come on us, sustain them all with fortitude, being nerved with the
good hope of the things to come. 12. Therefore let us go home, taking with us this saying;
for though it be simple and short, it nevertheless contains much of the doctrine of
spiritual wisdom. He who is in a state of grief and tribulation, hath a sufficient
consolation; he who lives in luxury and abundance, hath that which may greatly sober him.
For when as thou sittest at the table thou art reminded of this saying, thou wilt speedily
shrink from drunkenness and gluttony; learning through this sentence, how needful it is
for us to be striving; and thou wilt say with thyself, "Paul lived in bonds and in
dungeons, but I in drunkenness and at a luxurious table! What pardon then shall I obtain?"
This also is a fit saying for women; since those who are fond of ornament, and expensive
dresses, and bind themselves about with gold on every side, when they remember this chain,
will hate, I feel assured, and abominate that adorning of themselves; and will hasten to
such bonds as these. For those ornaments have often been the cause of manifold evils, and
introduced a thousand quarrels into a family, and have bred envy, and jealousy, and
hatred. But these loosed the sins of the wide world, affrighted demons, and drove away the
devil. With these, while tarrying in prison, he persuaded the jailor; with these he
attracted Agrippa himself; with these he procured many disciples. Therefore he said,
"Wherein I suffer trouble as an evil-doer unto bonds, but the word of God is not bound."
For just as it is not possible to bind a sunbeam, or to shut it up within the house, so
neither the preaching of the word; and what was much more, the teacher was bound, and yet
the word flew abroad; he inhabited the prison, and yet his doctrine rapidly winged its way
every where throughout the world!

Knowing these things then, let us not be depressed, when adverse affairs meet us, but then
let us be more strong, then more powerful; "for tribulation worketh patience." Let us not
grieve for the calamities which befall us, but let us in all things give thanks unto God!
13. We have completed the second week of the fast, but this we should not consider; for
going through the fast does not consist in merely going through the time, but in going
through it with amendment of manners. Let us consider this; whether we have become more
diligent; whether we have corrected any of our defects; whether we have washed away our
sins? It is common for every one to ask in Lent, how many weeks each has fasted; and some
may be heard saying that they have fasted two, others three, and others that they have
fasted the whole of the weeks. But what advantage is it, if we have gone through the fast
devoid of good works? If another says, "I have fasted the whole of Lent," do thou say, "I
had an enemy, but I was reconciled; I had a custom of evil-speaking, but I put a stop to
it; I had a custom of swearing, but I have broken through this evil practice." It is of no
advantage to merchants, to have gone over a great extent of ocean, but to have sailed with
a freight and much merchandise. The fast will profit us nothing, if we pass through it as
a mere matter of course, without any result. If we practise a mere abstinence from meats,
when the forty days are past, the fast is over too. But if we abstain from sins, this
still remains, even when the fast has gone by, and will be from this time a continual
advantage to us; and will here render us no small recompense, before we attain unto the
kingdom of heaven. For as he who is living in iniquity, even before hell, hath punishment,
being stung by his conscience; so the man who is rich in good works, even before the
kingdom, will have the benefit of exceeding joy, in that he is nourished with blessed
hopes.

14. Therefore Christ says, "I will see you again, and your heart shall rejoice, and your
joy no man taketh from you. A brief saying, but one that hath in it much consolation. What
then is this, "your joy no man taketh? if thou hast money, many are able to take away the
joy that comes of thy wealth; as, for instance, a thief, by digging through the wall; a
servant by carrying off what was entrusted to him; an emperor by confiscation; and the
envious man by contumely. Should you possess power, there are many who are able to deprive
you of the joy of it. For when the conditions of office are at an end, the conditions of
pleasure will also be ended. And in the exercise of office itself too, there are many
accidents occurring, which by bringing difficulty and care, strike at the root of thy
satisfaction. If thou hast bodily strength, the assaults of disease put a stop to joy from
that source. If thou hast beauty and bloom, the approach of old age withers it, and takes
away that joy. Or if thou enjoyest a sumptuous table, when evening comes on the joy of the
banquet is at an end; for every thing belonging to this life is liable to damage, and is
unable to afford us a lasting pleasure; but piety and the virtue of the soul is altogether
the reverse of this. If thou hast done an alms, no one is able to take away this good
work.

Though an army, or kings, or myriads of calumniators and conspirators, were to beset thee
on all sides, they could not take away the possession, once deposited in heaven; but the
joy thereof continually abideth; for it is said, "He hath dispersed, he hath given to the
poor, his righteousness endureth for ever. And very justly; for in the storehouses of
heaven it is laid up, where no thief breaks in, nor robber seizes, nor moth devours. If
thou pourest out continued and fervent prayers, no man will be able to spoil thee of the
fruit of them; for this fruit too is rooted in the heavens; it is out of the way of all
injury, and remains beyond mortal reach. If when evil-treated thou has done a kind action;
if thou hast borne with patience to hear thyself evil spoken of; if thou hast returned
blessings for reproaches; these are good works that abide continually, and the joy of them
no man taketh away; but as often as thou rememberest these, thou art glad and rejoicest,
and reapest large fruits of pleasure. So also, indeed, if we succeed in avoiding oaths;
and persuade our tongue to abstain from this pernicious practice, the good work will be
finished in a short time, but the delight arising from it will be continuous and
unfailing.

17. And now, it is time that you should be teachers and guides of others; that friends
should undertake to instruct and lead on their neighbours; servants their fellow-servants;
and youths those of their own age. What if any one had promised thee a single piece of
gold for every man who was reformed, wouldest thou not then have used every exertion, and
been all day long sitting by them, persuading and exhorting. Yet now God promises thee not
one piece of gold, nor ten, or twenty, or a hundred, or a thousand; no, nor the whole
earth, for thy labours, but He gives thee that which is greater than all the world, the
kingdom of heaven; and not only this, but also another thing besides it. And what kind of
thing is that? "He who taketh forth the precious from the vile," saith He, "shall be as my
mouth. What can be equal to this in point of honour or security? What kind of excuse or
pardon can be left to those, who after so great a promise neglect their neighbour's
safety? Now if you see a blind man falling into a pit, you stretch forth a hand, and think
it a disgraceful thing to overlook one who is about to perish? But daily beholding all thy
brethren precipitated into the wicked custom of oaths, dost thou not dare even to utter a
word? Thou hast spoken once, perhaps, and he hath not heard.

Speak therefore twice, and thrice, and as often as it may be, till thou hast persuaded
him. Every day God is addressing us, and we do not hear; and yet He does not leave off
speaking. Do thou, therefore, imitate this tender care towards thy neighbour. For this
reason it is that we are placed with one another; that we inhabit cities, and that we meet
together in churches, in order that we may bear one another's burdens, that we may correct
one another's sins. And in the same manner as persons inhabiting the same shop, carry on a
separate traffic, yet put all afterwards into the common fund, so also let us act.
Whatever advantages each man is able to confer upon his neighbour, let him not grudge, nor
shrink from doing it, but let there be some such kind of spiritual commerce, and
reciprocity; in order that having deposited every thing in the common store, and obtained
great riches, and procured a large treasure, we may be all together partakers of the
kingdom of heaven; through the grace and loving-kindness of our Lord Jesus Christ, by Whom
and with Whom, to the Father, with the Holy Ghost, be glory, both now and ever, and world
without end. Amen.

HOMILY 17

Of the Commissioners(Hellebichus Commander of the Troops, and Caesarius Master of the
Offices ) sent by the Emperor Theodosius for the inquisition of the offenders, on account
of the overturning of the Statues. 1. Most opportunely have we all this day sung together,
"Blessed be the Lord God of Israel, who only doeth wondrous things." For marvellous, and
beyond all expectation, are the things which have happened? A whole city, and so great a
population, when just about to be overwhelmed-to sink under the waves, and to be utterly
and instantly destroyed-He hath entirely rescued from shipwreck in a single moment of
time! Let us give thanks then, not only that God hath calmed the tempest, but that He
suffered it to take place; not only that He rescued us from shipwreck, but that He allowed
us to fall into such distress; and such an extreme peril to hang over us. Thus also Paul
bids us "in every thing give thanks." But when he says, "In every thing give thanks," he
means not only in our deliverance from evils, but also at the time when we suffer those
evils. "For all things work together for good to them that love God." Let us be thankful
to Him for this deliverance from trials; and let us never forget them. Let us devote
ourselves to prayer, to continual supplications, and to much piety.

2. When the sad conflagration of these calamities was first kindled, I said, that it was a
season not for doctrine, but for prayer. The very same thing I now repeat, when the fire
has been extinguished-that it is now especially, and more than before, a time for prayer;
that now is the season especially for tears and compunction, for an anxious soul, for much
diligence, and for much caution. For at that time the very nature of our tribulation
restrained us, however unwillingly, and disposed us to sobriety; and led us to become more
religious; but now when the bridle is removed, and the cloud has passed away, there is
fear lest we should fall back again into sloth, or become relaxed by this respite; and
lest one should have reason to say of us too, "When He slew them, then they sought Him,
and returned, and enquired early after God. Wherefore also Moses admonished the Jews,
saying, "When thou shalt have eaten, and drunk, and art full, remember the Lord thy God.
The goodness of your disposition will now be rendered manifest, if you continue in the
practice of the same piety. For at that time, many imputed your earnestness to fear, and
the approach of calamity; but now, it will be purely your own achievement, if you still
persevere in maintaining this earnestness.

Since with a boy too, as long as he is guided by some tutor whom he fears, if he lives
with sobriety and meekness, there is nothing to admire, for all persons ascribe the
sobriety of the stripling to his fear of the tutor. But when he remains in the same seemly
behaviour, after the restraint from that quarter is done away with, all persons give him
credit too for the sobriety that was seen in his earlier age. Thus also let us act; let us
continue in the same state of godly fear, in order that for our former diligence too we
may gain much praise from God. 3. We had expected innumerable woes; that our property
would be plundered, that the houses would have been burnt together with their inmates,
that the city would have been plucked up from the midst of the world, that its very
fragments would have been utterly destroyed, and that its soil would have been placed
under the plough! But, lo! all these things existed only in expectation, and did not come
into operation. And this is not the only wonder, that God hath removed so great a danger,
but that He hath also greatly blessed us, and adorned our city; and by this trial and
calamity hath made us more approved! But how, I will state. When those who were sent by
the Emperor erected that fearful tribunal for making inquisition into the events which had
taken place, and summoned every one to give account of the deeds which they had
perpetrated, and various anticipations of death pervaded the minds of all, then the monks
who dwelt on the mountain-tops shewed their own true philosophy. For although they had
been shut up so many years in their cells, yet at no one's entreaty, by no one's counsel,
when they beheld such a cloud overhanging the city, they left their caves and huts, and
flocked together in every direction, as if they had been so many angels arriving from
heaven. Then might one see the city likened to heaven, while these saints appeared
everywhere; by their mere aspect consoling the mourners, and leading them to an utter
disregard of the calamity.

For who on beholding these would not deride death, would not despise life. And not only
was this wonderful, but that when they drew nigh to the magistrates themselves, they spoke
to them with boldness on behalf of the accused, and were all ready to shed their blood,
and to lay down their heads, so that they might snatch the captured from the terrible
events which they expected. They also declared that they would not depart until the judges
should spare the population of the city, or send them themselves together with the accused
to the Emperor. "He," said they, "who rules over our portion of the world is a godly man,
a believer, one who lives in the practice of piety. We therefore shall assuredly reconcile
him. We will not give you leave, nor permit you to embrue the sword, or take off a head.
But if ye do not desist, we also are quite resolved to die with them. We confess that the
crimes committed are very heinous; but the iniquity of those deeds does not surpass the
humanity of the Emperor. One of them is also reported to have uttered another saying, full
of wisdom, to this effect: "The Statues which have been thrown down are again set up, and
have resumed their proper appearance; and the mischief was speedily rectified; but if ye
put to death the image of God, how will ye be again able to revoke the deed!

or how to reanimate those who are deprived of life, and to restore their souls to their
bodies? Many things too they said to them of the Judgment. 4. Who could but be astonished?
Who could but admire the moral wisdom of these men? When the mother of one of the accused,
uncovering her head, and exposing her grey hairs, laid hold of the horse of the judge by
the bridle, and running beside him through the forum, thus entered with him the place of
justice, we were all struck with astonishment, we all admired that exceeding tenderness
and magnanimity. Ought we not, then, to have been much more impressed with wonder at the
conduct of these men? For if she had even died for her son, it would have been nothing
strange, since great is the tyranny of nature, and irresistible is the obligation arising
from the maternal pangs! But these men so loved those whom they had not begotten, whom
they had not brought up, yea rather, whom they had never seen, whom they had not heard of,
whom they had never met, whom they knew only from their calamity, that if they had
possessed a thousand lives, they would have chosen to deliver them all up for their
safety. Tell me not that they were not slaughtered, that they did not pour forth their
blood, but that they used as much boldness with their judges as it was likely that no
other men would do, but such as had already renounced their own lives; and that with this
sentiment they ran from the mountains to the tribunal. For, indeed, if they had not before
prepared themselves against every sort of slaughter, they would not have been able to
speak thus freely to the judges, or to have manifested such magnanimity. For they remained
all day long sitting before the doors of the place of justice, being prepared to snatch
from the hands of the executioners those who were about to be led off to punishment!

5. Where now are those who are clad in threadbare cloaks, and display a long beard, and
carry staves in the right hand; the philosophers of the world, who are more abject in
disposition than the dogs under the table; and do every thing for the sake of the belly?
All these men then forsook the city, they all hasted away, and hid themselves in caves!
But they only, who truly by works manifest the love of wisdom, appeared as fearlessly in
the forum, as if no evil had overtaken the city. And the inhabitants of the city fled away
to the mountains and to the deserts, but the citizens of the desert hastened into the
city; demonstrating by deeds what, on the preceding days, I have not desisted from saying,
that the very furnace will not be able to harm the man who leads a virtuous life. Such a
thing is philosophy of soul, rising superior to all things, and to all prosperous or
adverse events; for neither is it enfeebled by the former, nor beaten down and debased by
the latter, but abides on the same level through the whole course of things, shewing its
own native force and power! Who, indeed, was not convicted of weakness by the difficulty
of the present crisis?

Those who had held the first offices in our city, who were in places of power, who were
surrounded with immense wealth, and who were in high favour with the Emperor, leaving
their houses utterly deserted, all consulted their own safety, and all friendship and
kindred were found worthless, and those whom they formerly knew,at this season of
calamity, they desired not to know, and prayed to be unknown of them!But the monks, poor
as they were, having nothing more than a mean garment, who had lived in the coarsest
manner, who seemed formerly to be nobodies, men habituated to mountains and forests; as if
they had been so many lions, with a great and lofty soul, whilst all were fearing and
quaking, stood forth and relieved the danger, and that, not in the course of many days,
but in a brief moment of time! And as distinguished warriors without coming into close
conflict with their adversaries, but merely by making their appearance in the ranks, and
shouting, put the foe to rout, so also these in one day descended, and said their say, and
removed the calamity, and returned to their own tabernacles. So great is the moral wisdom
that was brought among men by Christ.

6. And why do I speak of the rich, and of those in authority? When those very persons who
had been invested with power to judge the criminals; who acted with the highest authority,
were entreated by these selfsame monks to grant a sentence of pardon, they said, they had
no power over the result; for that it was unsafe and dangerous, not only to insult the
Emperor, but even to dismiss those who had insulted him, when taken, without punishment.
But these men were too powerful for any one to resist; and besieging them by magnanimity
and perseverance, they induced these officers by their importunity to exercise a power
which they had not received from the Emperor; and even succeeded in persuading the judges,
when men had been manifestly convicted of the guilt, not to declare the sentence of
condemnation, but to defer the final result to the decision of the Emperor; and they
promised certainly to persuade him to grant a pardon to those who had transgressed against
him; and they were about to set out on a journey to him. But the judges, reverencing the
moral wisdom of these men, and being struck with their loftiness of spirit, did not permit
them to undertake this long journey, but promised that if they should only receive their
words in writing, they would themselves depart and successfully importune the Emperor to
dismiss all anger (which, indeed, we are now expecting that he will).

For when sentence should have been given, they, on being admitted into court, uttered
words of the highest wisdom, and besought the Emperor by letters to shew mercy; and they
reminded him of the Judgment, and said that they would lay down their own heads, if his
mercy was not granted. And the judges took down these words in writing, and departed.
This, more than the brightest crown, will adorn our city. And what has here taken place,
the Emperor will now hear; yea, the great City will hear, and the whole world will hear,
that the monks who dwell at the city of Antioch, are men who have displayed an apostolic
boldness; and now when their letters are read at court, all men will admire their
magnanimity; all men will call our city blessed; and we shall shake off our evil
reputation; and it will be known every where, that what has happened was not the work of
the inhabitants of the city, but of strangers and corrupt-minded men; and that this
testimony of the monks will be a sufficient evidence of the character of the city.

7. Therefore, beloved, let us not be distressed, but let us entertain favourable hopes;
for if their boldness toward men has been able to prevent such a danger, then what will
not their boldness toward God effect? These things also let us tell the Greeks, when they
dare to dispute with us respecting their philosophers! From hence it is manifest that
their stories of former days are false, but that the things of old reported among us are
true; that is, the things concerning John, and Paul, and Peter, and all the rest. For
inasmuch as these monks have succeeded to the piety of those men, they have consequently
exhibited their boldness. Inasmuch as they were brought up in the same laws, they have
consequently imitated their virtues. So that we stand in no need of writings for the
purpose of shewing the apostolical virtues, whilst the very facts cry aloud, and the
masters are shewn forth by the scholars. We have no need of disputation to display the
trifling of the Greeks, and the little-mindedness of their philosophers, whilst their
deeds now loudly proclaim, as they did aforetime, that all with them is a fable, a stage-
play, a piece of acting.

8. And the same magnanimity was displayed by the priests too, as well as the monks, and
they shared among them the charge of our safety. One of them, indeed, proceeded to court,
esteeming all things as secondary to the love of you; and being himself ready, if he could
not persuade the Emperor, to lay down his own life. And these, who remained here, have
displayed the same virtues as the monks themselves; and holding fast the judges with their
own hands, they would not let them enter into the court, before they gave a promise
respecting the result of the trial. And when they saw them making signs of refusal, they
again exerted themselves with much boldness; and as soon as they saw that they did
consent, embracing their feet and knees, and kissing their hands, they gave an exceeding
proof of either virtue, of liberty and meekness. For that theirs was not the boldness of
presumption, they plainly signified by their kissing the knees, and embracing the feet of
the judges. Again, in proof that this was not flattery, nor a kind of fawning servility,
nor the fruit of a slavish spirit, their former acts attested their boldness. And these
are not the only good results we have reaped from the trial, but also an abundance of
sobriety and meekness; and our city has become all at once a monastery. Not thus would any
one have adorned it, had he erected golden statues in the forum, as it has now been
adorned and distinguished, in producing those beautiful images of virtue, and displaying
its true riches!

9. But it may be that the things which the Emperor hath decreed are painful. No! not even
these are really burdensome, but have brought much advantage with them. For what is there,
I ask, which is oppressive in any of them? that the Emperor hath shut up the Orchestra,
that he hath forbidden the Hippodrome, that he hath closed and stopped up these fountains
of iniquity. May they never again be opened! From thence did the roots of wickedness shoot
forth to the injury of the city! From thence sprung those who blast its character; men who
sell their voices to the dancers, and who for the sake of three obols prostitute their
salvation to them, turning all things upside down! Art thou distressed, O beloved! for
these things? Truly it were fitting that for these thou shouldest be glad, and rejoice,
and express thy thanks to the Emperor, since his castigation hath proved a correction, his
punishment a discipline, his wrath a means of instruction! But that the Baths are shut up?
Neither is this an intolerable hardship, that those who lead a soft, effeminate, and
dissolute life, should be brought back, though unwillingly, to the love of true wisdom.

10. But is it complained of, that the Emperor hath taken away the dignity of the city, and
hath no more permitted it to be called a metropolis? But what was he to do? Could he
praise what had been done, and acknowledge it as a favour? Then who would not have blamed
him, for not shewing even the outward form of indignation? Seest thou not that fathers do
many things of a similar nature towards their children? They turn away from them, and
forbid them the table. This also hath the Emperor done by imposing such punishments as
have nothing in them hurtful, but carry with them much correction. Think what we expected,
and what has taken place, and then we shall especially discern the favour of God! Dost
thou grieve that the dignity of the city is taken away? Learn what the dignity of a city
is; and then thou wilt know clearly, that if the inhabitants do not betray it, no one else
will be able to take away the dignity of a city! Not the fact that it is a metropolis; nor
that it contains large and beautiful buildings; nor that it has many columns, and spacious
porticoes and walks, nor that it is named in proclamations before other cities, but the
virtue and piety of its inhabitants; this is a city's dignity, and ornament, and defence;
since if these things are not found in it, it is the most insignificant in the world,
though it may enjoy unlimited honour from Emperors!

Dost thou wish to learn the dignity of thy city? Dost thou wish to know its ancestry? I
will tell it exactly; not only that thou mayest know, but that thou mayest also emulate.
What then is after all the dignity of this city of ours? "It came to pass, that the
disciples were first called Christians at Antioch. This dignity, none of the cities
throughout the world possesses, not even the city of Romulus herself! For this it can look
the whole world in the face; on account of that love toward Christ, that boldness and
virtue. Dost thou wish farther to hear of a different dignity and commendation belonging
to this city? A grievous famine was once approaching, and the inhabitants of Antioch
determined, as far as each person had the means, to send relief to the Saints dwelling at
Jerusalem. Behold a second dignity, charity in a time of famine! The season did not make
them niggardly, nor the expectation of the calamity backward in helping; but when all are
apt to be scraping up what is not their own, then they distributed their own, not merely
to those who were near, but also to those who were living afar off! Seest thou here the
faith towards God, and the love towards their neighbour? Wouldest thou learn another
dignity of this city? Certain men came down from Judaea to Antioch, defiling the doctrine
preached, and introducing Jewish observances. The men of Antioch did not bear this novelty
in silence.

They did not hold their peace, but having come together, and made an assembly, they sent
Paul and Barnabas to Jerusalem, and caused the Apostles to provide that pure doctrines,
cleared from all Jewish imperfection, might be distributed throughout all parts of the
world! This is the dignity of the city! this is its precedence! this makes it a
metropolis, not in the earth, but in heaven; forasmuch as that all other honours are
corruptible, and fleeting, and perish with the present life, and often come to their end
before the close of it, as they have done in the present instance! To me, a city that hath
not pious citizens is meaner than any village, and more ignoble than any cave. 11. And why
do I speak of a city? For that thou mayest exactly understand that virtue alone is the
ornament of the inhabitants, I will not speak to thee of a city, but I will endeavour to
demonstrate this by bringing forward what is more venerable than any city-the Temple of
God which was in Jerusalem. For this was the Temple in which were sacrifices and prayers
and services; where was the Holy of Holies, and the Cherubim, the Covenant, and the golden
pot; the great symbols of God's providence towards that people; where oracles from heaven
were constantly being received, where prophets became inspired, where the fashioning was
not the work of human art, but proceeded from the wisdom of God, where the walls were on
every side resplendent with much gold, and where, in surpassing excellence, costliness of
material and perfection of art met together, and demonstrated that there was no other
temple like this upon earth! Yea rather, not only the perfection of art, but also the
wisdom of God assisted in that building. For Solomon had learned all, not intuitively and
from himself, but from God; and having received the design of it from the heavens, he then
marked it out and erected it. Nevertheless, this Temple, thus beautiful and marvellous and
sacred, when those who used it were corrupted, was so dishonoured, despised, and profaned,
that even before the captivity it was called "a den of robbers, a cave of hyaenas;" and
afterwards it was delivered over to hands that were barbarous, polluted, and profane!

12. Wouldest thou learn the same truth respecting cities? What could be more illustrious
than the cities of Sodom? For the houses and the buildings were splendid, and so were
their walls; and the country was fat and fertile, and" like the Paradise of God." But the
tent of Abraham was mean and small, and had no fortification. Yet when a foreign war took
place, the strangers broke down and took the walled cities, and departed, carrying away
their inhabitants captives. Abraham, however, the citizen of the desert, they could not
resist when he attacked them! And so it was likely to be. For he had true piety: a power
much greater than numbers and the defence of walls. If thou art a Christian, no earthly
city is thine. Of our City "the Builder and Maker is God." Though we may gain possession
of the whole world, we are withal but strangers and sojourners in it all! We are enrolled
in heaven: our citizenship is there! Let us not, after the manner of little children,
despise things that are great, and admire those which are little! Not our city's
greatness, but virtue of soul is our ornament and defence. If you suppose dignity to
belong to a city, think how many persons must partake in this dignity, who are
whoremongers, effeminate, depraved and full of ten thousand evil things, and at last
despise such honour! But that City above is not of this kind; for it is impossible that he
can be a partaker of it, who has not exhibited every virtue.

13. Let us not therefore be senseless; but then let us grieve when any one deprives us of
our dignity of soul, when we commit sin, when we have offended the common Lord of all;
since as regards the things that have now befallen us, so far are they from injuring the
city, that if we are watchful, they will greatly benefit us. For even already our city
seems to be like a decorous, noble, sober-minded matron. Fear hath made her gentler and
more dignified, and hath delivered her from those miscreants who were concerned in the
late audacious deeds. Let us therefore not give way to womanish lamentations. For I have
heard many about the forum saying, "Alas! for thee, Antioch! What hath befallen thee! How
art thou dishonoured! Truly when I heard, I smiled at the puerile mind which could give
vent to these words! Such words were not becoming now; but when thou seest men dancing,
drunken, singing, blaspheming, swearing, perjuring themselves, and lying, then apply such
a saying as this: "Alas! for thee, O city, what hath befallen thee! But if thou seest the
forum containing a few meek, modest, and temperate persons, then pronounce the city,
"Blessed! For the fewness will never be able to injure it in any respect, if there be
virtue withal; as on the other hand, numbers will never profit it at all, whilst iniquity
is there. "If," saith the prophet, "the number of the sons of Israel be as the sand of the
sea, the remnant shall be saved;

that is to say, "Multitude will never prevail with Me. So also Christ spoke. He called
cities wretched; not because of their littleness, nor because they were not of
metropolitan rank. And Jerusalem itself again, He calls wretched for the very same reason,
speaking thus; "O Jerusalem, Jerusalem; thou that killest the prophets, and stonest them
which are sent unto thee! For what advantage, I ask, does a multitude bring, if their
system of living be vicious? Nay, on the contrary, even injury results from it. What else,
indeed, hath wrought the evils which have lately sprung up? Was it not the sloth, the
recklessness, and the depravity of the inhabitants? Did the dignity of the city, did the
magnificence of its architecture, or the circumstance that it was a metropolis, do it any
service? If with the king who is on earth, nothing could protect it when it had done thus
amiss, but all these privileges are taken away; much more with the Lord of angels will its
dignity fail to protect it? For at that Day, it will nought avail us, that we have dwelt
in a metropolis, that has many spacious porticoes, and other dignities of this kind! And
why do I say, at That Day? For as regards the present life, what can it benefit thee that
this thy city is a metropolis? Pray, has any one restored a distressed family by means of
this? or received any revenue from this dignity? or dispelled sadness? or got rid of any
bodily infirmity?

or put away a vice of the soul? Beloved! let us not trifle, nor regard the opinions of the
multitude, but understand what is indeed the dignity of a city; what it is that makes a
city truly a metropolis? 14. I say all this, though I expect that the city will again
regain even this outward distinction, and appear in its own proper place of precedence.
For the Emperor is both philanthropic and godly. But I am desirous that if it should be
restored, ye may not think too much of this; nor be boastful of it; nor place the honour
of our city to that account. When you wish to pronounce an encomium on the city, tell me
not of the suburb of Daphne, nor of the height and multitude of its cypresses, nor of its
fountains of waters, nor of the great population who inhabit the city, nor of the great
freedom with which its market-place is frequented even to midnight, nor of the abundance
of its wares! All these are things of the outward sense, and remain only as long as the
present life. But if you are able to mention virtue, meekness, alms-giving, nocturnal
vigils, prayers, sobriety, true wisdom of soul; commend the city for these things! To
those who inhabit the desert, the presence of these things makes it more illustrious than
any city; and again the vilest of all places, should these things not be found with its
citizens. Let us make this estimate not in the case of cities only, but also of men. And
if you see a big man, who has been brought into good condition, tall, and surpassing
others in length of limb, do not admire him, until you have ascertained what the man's
soul is.

Not from the outward comeliness, but from the beauty that. appertains to the soul, should
we pronounce any persons blessed! David was little, and short of stature; nevertheless,
one so short and little, and bare of all arms, brought down at one blow so large an army,
and that tower of flesh; and this without hurling spear, or letting fly arrow, or
unsheathing sword, but doing all with a small pebble! For this reason a certain one
exhorts, saying, "Commend not a man for his beauty, neither abhor a man for his outward
appearance. The bee is little among such as fly, but her fruit is the chief of sweet
things." 15. Thus also let us speak both of a city, and of men, and utter such wisdom one
to an other, and be continually thankful to God, as well for present as for past mercies;
and call upon Him in common with all our might, that those who now dwell in prison may be
discharged, and that those who are about to be sent into exile may return back again. They
too are our members. With us they have buffetted the waves, with us they have withstood
the storm! Let us, then, beseech the merciful God, that with us they may enjoy the calm!
Let no one say, "What farther concerns me? I am freed from danger; such an one may perish;
such another may be destroyed! Let us not provoke God by this indifference; but lament, as
if we ourselves were in the same peril. So let us supplicate God with intense earnestness,
fulfilling that saying of Paul, "Remember them that are in bonds, as bound with them; and
them which suffer adversity, as being yourselves also in the body. Weeping also with them
that weep; condescending to men of low estate. This will also be of the greatest advantage
to ourselves; for nothing useth so much to delight God, as that we should be very ready to
mourn for our own members. Him therefore let us supplicate in common, both for things
present, and for things to come; in order that He may deliver us from punishment
hereafter.

For the things present, whatever they are, are endurable, and have an end; but the
torments there are immortal, and interminable! And while we are consoled, let us also
ourselves endeavour to fall no more into such sins, knowing that hereafter we shall enjoy
no pardon! Let us, then, all in common prostrate ourselves before God; and both while we
are here, and when we are at home, let us say, "Thou, O Lord, art righteous in all things
which Thou hast done towards us; for Thou hast brought upon us by a just judgment whatever
Thou hast brought. If "our sins rise up against us, undertake for us, for thy Name's sake;
and do not permit us any more to experience such grievous troubles. "Lead us not into
temptation, but deliver us from evil, for Thine is the kingdom, the Power, and the Glory,
for ever and ever. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 18

The former subject of the Sedition continued; also of fasting; and upon the Apostolic
saying, "Rejoice in the Lord always." 1. I Have observed many persons rejoicing, and
saying one to another, "We have conquered; we have prevailed; the half of the fast is
spent." But I exhort such persons not to rejoice on this account, that the half of the
fast is gone, but to consider whether the half of their sins be gone; and if so, then to
exult. For this is a fit subject of gratification. This is what is to be sought after, and
for which all things are done, that we may correct our defects; and that we may not quit
the fast the same persons as we entered upon it, but in a cleansed state; and that having
laid aside all that belongs to evil habits, we may thus keep the sacred feast, since if
the case be otherwise, we shall be so far from obtaining any advantage, that the
completion of the fast will be the greatest injury to us. Let us, therefore, not rejoice
that we have gone through the length of the fast, for this is nothing great; but let us
rejoice, if we have got through it with fresh attainments, so that when this is over, the
fruit of it may shine forth. For the gain of winter is more especially manifested after
the season is gone by. Then, the flourishing corn, and the trees teeming with leaves and
fruit, proclaim, by their appearance, the benefit that has accrued to them from the winter
Let the same thing also take place with us. For during the winter, we have enjoyed divers
and frequent showers, having been during the fast partakers of a continued course of
instruction, and have received spiritual seeds, and cut away the thorns of luxury.

2. Wherefore let us persevere, retaining with all diligence what we have heard; that when
the fast is over, the fruit of the fast may abound, and that by the good things we
gathered from the fast, we may remember the fast itself. If thus we fashion ourselves, we
shall, when the fast returns, welcome it again with pleasure. For I see many who are so
feeble-minded, that at the present season they are anxious about the following Lent; and I
have heard many saying, that after their liberation from the fast, they are insensible to
any pleasure from this remission, on account of their anxiety about the coming year. What
can be more feeble-minded than this? I ask; and what is the cause of this? It is, that
when the fast is arrived, we do not take pains that the concerns of the soul may be well
ordered, but we limit the fast solely to an abstinence from food. Since, were we to reap
the full benefit of it in a reformation of conduct, we should wish the fast to come round
every day, receiving in very deed an experience of its good effects; and we should never
cast away the desire of it, or be dejected and anxious whilst expecting it.

3. For there is nothing whatever that will be able to afflict one who is well ordered in
mind, and careful about his own soul; but he will enjoy a pure and continued pleasure. And
that this is true ye have to-day heard from Paul, who exhorts us, saying, "Rejoice in the
Lord always, and again I say, rejoice. I know indeed that to many this saying seems
impossible. "For how is it possible," says some one, "that he who is but a man, can
continually rejoice? To rejoice is no hard matter, but to rejoice continually, this seems
to me to be impossible. For many are the causes of sadness, which surround us on all
sides. A man has lost either a son, or a wife, or a beloved friend, more necessary to him
than all kindred; or he has to sustain the loss of wealth; or he has fallen into sickness;
or he has to bear some other change of fortune; or to grieve for contemptuous treatment
which he did not deserve; or famine, or pestilence, or some intolerable exaction, or
circumstances in his family trouble him;-nay, there is no saying how many circumstances of
a public or private nature are accustomed to occasion us grief. How then, he may say, is
it possible to "rejoice always? Yea, Oman! it is possible; and if it were not so, Paul
would not have given the exhortation; nor would a man endowed with spiritual wisdom have
offered such counsel;

and for this reason I have constantly said to you, and will not cease to say, that what ye
could no where have learnt from any other, that wisdom ye may here meditate. For mankind
are universally desirous of pleasure, and of rejoicing; and for this, they do all, say
all, and undertake all things. Therefore it is, that the merchant goes on a voyage, in
order that he may amass wealth; and he amasses wealth, to the end that he may rejoice over
what he has treasured up. The soldier also for this reason exercises his warfare, and the
husbandman his husbandry; for this each man plies his art. Those also who love dominion,
love it for this end, that they may obtain glory; and they desire to obtain glory, that
they may rejoice; and any one may perceive that each of our undertakings is directed to
this point, and that every man looking to this makes haste to go towards it through a
variety of means.

4. For as I said, all love gladness, but all are not able to attain it, since they know
not the way which leads to it; but many suppose that the source of it is in being rich.
But if this were its source, no one possessed of wealth would ever be sad. But in fact
many of the rich think life not worth living, and would infinitely prefer death when they
experience any hardship; and of all men these are the most liable to excessive sadness.
For you should not look to their tables, or their flatterers, and parasites, but to the
trouble that comes of such things, the insults, the calumnies, the dangers, and the
distresses, and what is far worse, that they meet these reverses unpractised, and know not
how to take them philosophically, or to bear with fortitude what befalls them; whence it
happens that calamities do not appear to them such as they are in their own nature, but
even things which are really light come to seem intolerable; whereas, with regard to the
poor, the contrary takes place; things that are irremediable seem easy to be borne, since
they are familiar with many such. For it is not so much the nature of the events as the
disposition of the sufferers, that makes the evils which come upon us seem great or small.
And that I may not go a long way off for examples of both these facts, I will speak to you
of what has lately befallen ourselves.

Behold then how all the poor escaped, and the populace are delivered from the danger, and
enjoy an entire freedom! but those who manage the affairs of the city, the men who keep
their studs of horses, and preside over the public games, and such as have borne other
public charges, they are now the inmates of the prison, and fear the worst; and they alone
pay the penalty of the deeds that have been perpetrated by all, and are in a state of
constant terror; and they are now the most wretched of men, not because of the greatness
of the danger, but on account of the luxury in which hitherto they have lived! Many, at
least when exhorted by us, and counselled to sustain these adverse affairs with fortitude,
said this, "We never practised any thing of the kind, and do not know how to exercise such
philosophy; this is why we need so much consolation."

5. Others again suppose, that to enjoy good health is the source of pleasure. But it is
not so. For many of those who enjoy good health have a thousand times wished themselves
dead, not being able to bear the insults inflicted on them. Others again affirm, that to
enjoy glory, and to have attained to power, and to administer the highest offices, and to
be flattered by multitudes, is productive of continual gladness. But neither is this the
case. And why do I speak of other offices of power? For although we were to mount up in
thought to royalty itself, and to him who lives in that station, we should find it
encompassed with a diversity of troubles, and having so many necessary causes the more of
sadness, in proportion as it is surrounded with a greater weight of affairs. And what need
is there to speak of wars, and battles, and the insurrections of barbarians? Oftentimes he
has reason to fear those by whom he is surrounded at home. For many of those monarchs who
have escaped from the hands of their enemies, have not escaped the conspiracies of their
own body-guards. And kings have of necessity as many causes of sadness as there are waves
on the ocean. But if monarchy is unable to render life devoid of grief, then what else can
possibly achieve this? Nothing, indeed, of this life; but this saying of Paul alone, brief
and simple as it is, will of itself open to us this treasure.

6. For many words are not needed, nor a long round of argument, but if we only consider
his expression, we shall find the way that leads to it. He does not simply say, "Rejoice
always; but he adds the cause of the continual pleasure, saying, "Rejoice in the Lord
always. He who rejoices "in the Lord," can not be deprived of the pleasure by any thing
that may happen. For all other things in which we rejoice are mutable and changeable, and
subject to variation. And not only does this grievous circumstance attend them, but
moreover while they remain they do not afford us a pleasure sufficient to repel and veil
the sadness that comes upon us from other quarters. But the fear of God contains both
these requisites. It is steadfast and immoveable, and sheds so much gladness that we can
admit no sense of other evils. For the man who fears God as he ought, and trusts in Him,
gathers from the very root of pleasure, and has possession of the whole fountain of
cheerfulness. And as a spark falling upon a wide ocean quickly disappears, so whatever
events happen to the man who fears God, these, falling as it were upon an immense ocean of
joy, are quenched and destroyed! This indeed is most to be wondered at, that whilst things
which minister sadness are present, the man should remain joyful. For if there was nothing
to produce grief, it would be no great matter to him that he was able continually to
rejoice.

But that at a time when he is urged to sadness by the pressure of many things, he is
superior to all these, and is blithe in the midst of sorrow. this is truly a matter for
astonishment! And as no one would have wondered that the three Children were not burnt, if
they had remained far off from the furnace of Babylon! (for the circumstance that
astonished all was, that having been so long in such close contact with the fire, they
left it more free from hurt than those who had not been in contact with it); so also we
are able to say of the saints, that if no temptation had fastened itself upon them, we
should not have wondered at their continual rejoicing. But the point worthy of admiration,
and that which surpasses human nature, is this, that being encircled on all sides with
innumerable waves, their condition is easier than that of those who enjoy an entire calm!

7. From what has been said, it is evident that amongst those who are outside the church it
is impossible to find any situation in life, encircled with continual gladness from the
things without. But that the believer cannot possibly be deprived of the enjoyment of a
continued pleasure is what I will now proceed to prove, to the end that ye may not only
learn, but also emulate this painless condition of life. For suppose a man having nothing
for which to condemn himself, but cherishing a good conscience, and yearning after the
future state, and the fulfilment of those good hopes; what, I ask, will be able to throw
such a person into sadness? Does not death seem the most insupportable of all things? Yet
the expectation of this is so far from grieving him, that it makes him the more joyful;
for he knows that the arrival of death is a release from labour, and a speeding toward the
crowns and rewards laid up for those who have contended in the race of piety and virtue.
But is it the untimely end of his children? Nay, he will also bear this nobly, and will
take up the words of Job, "The Lord gave, the Lord hath taken away; as it seemed good unto
the Lord, so is it come to pass. Blessed be the name of the Lord for ever.

But if death and loss of children cannot grieve, much less can the loss of money, or
dishonour, or reproaches, or false accusations, at any time affect a soul so great and
noble; no, nor anguish of body, since the Apostles were scourged, yet they were not made
sad. This, indeed, was a great thing; but what is much more, instead of being made sad,
they considered their very scourgings, as a ground of additional pleasure. "And they
departed from the presence of the council, rejoicing that they were counted worthy to
suffer shame for the name of Christ. Did any person insult and revile such a one? Well, he
was taught by Christ to rejoice in these revilings. "Rejoice," saith He, "and be exceeding
glad, when they shall say all manner of evil against you falsely for my sake; for great is
your reward in heaven. But suppose a man hath fallen into disease? Well, he hath heard
another admonishing, and saying, "In disease and poverty trust thou in Him; for as gold is
tried in the fire, so are acceptable men in the furnace of humiliation. Since, therefore,
neither death, nor loss of money,nor bodily disease, nor dishonour, nor reproach, nor any
other thing of that nature, will be able to grieve him, but makes him even the more
joyful, what foundation for sadness will he have at any time?

8. "What then," says some one, "used not the Saint to be in sadness? Do you not hear Paul
saying, "I have great heaviness, and continual sorrow in my heart? This, indeed, is the
thing to wonder at, that sorrow brought a gain, and a pleasure that resulted from the
gain; for as the scourge did not procure them anguish, but gladness; so also again the
sorrow procured them those great crowns. And this is the paradox; that not only the
sadness of the world, but also its joy, contains extreme loss; but in the case of
spiritual things, it is exactly the reverse; and not the joy only, but the sadness too
contains a rich treasure of good things! But how, I proceed to explain. In the world, a
person often rejoices, on beholding an enemy in trouble; and by this joy he draws on
himself a great punishment. Again, another person mourns, on seeing a brother fall; and
because of this sadness he will procure for himself much favour with God. Seest thou how
godly sorrow is better and more profitable than the joy of the world? Thus also Paul
sorrowed for sinners, and for those who disbelieved in God; and this sorrow was the means
of laying up a great reward for him. But that I may make what I say more clear, and that
ye may know that although what I assert is very strange, it is nevertheless true, viz.
that grief is often capable of refreshing distressed souls, and of rendering a burdened
conscience light:

consider how often women, when they have lost their most beloved children, break their
hearts, and perish, if they are forbidden to mourn, and to shed tears. But if they do all
which those who are sad, are wont to do, they are relieved, and receive consolation. And
what wonder that this should be the case with women, when you may even see a prophet
affected in a similar manner? Therefore he was continually saying, "Suffer me-I will weep
bitterly-labour not to comfort me, because of the spoiling of the daughter of my people.
So that, oftentimes, sadness is the bearer of consolation; and if it is so with regard to
this world. much more with regard to spiritual things. Therefore he says, "Godly sorrow
worketh repentance unto salvation, not to be repented of. This indeed seems to be obscure;
but what he says is to this effect: "If thou grievest over wealth, thou art nothing
profited. If for sickness, thou hast gained nothing, but hast increased thy affliction."

9. And I have heard many, after such experience, blame themselves, and say, What advantage
is it that I have grieved? I have not recovered my money, and I have injured myself. But
if thou hast grieved on account of sin, thou hast blotted it out, and hast reaped the
greatest pleasure. If thou hast grieved for thy brethren who have fallen, thou hast both
encouraged and comforted thyself, and hast also restored them; and even if thou wert not
to profit them, thou hast an abundant recompense. And that thou mayest learn that this
grieving for those who have fallen, though we should not at all benefit them, still brings
us a large reward, hear what Ezekiel says; or rather, what God Himself speaks through him.
For when He had sent certain messengers to overturn the city, and to consume all the
dwellings with sword and fire, along with their inhabitants, He thus charges one of them:
"Set a mark upon the forehead of the men that groan, and are in anguish. And after
charging the others, and saying, "Begin ye from mine holy ones," He goes on to add, "But
upon whomsoever the sign is, touch them not. For what reason, tell me? Because although
they avail nothing, they nevertheless lament the things which are done, and deplore them.
And again, He accuses others, saying, That in their luxury, and gluttony, and enjoyment of
great security, when they beheld the Jews carried away into captivity, they did not
grieve, nor partake of their sadness.

And hear what He says, reproaching them: "They suffered nothing in the affliction of
Joseph: meaning by Joseph the whole people. And again: "The inhabitants of Aenan went not
forth to bewail the house next unto them. For although they are justly punished, God
willeth that we should condole with them, and not rejoice or insult. "For if I that
punish," saith He, "do not this rejoicingly; nor take pleasure in their punishment; for "I
do not at all will the death of the sinner; it is right that thou shouldest imitate thy
Lord; and shouldest mourn for this very thing, that the sinner hath provided matter and
occasion for a just punishment. So that if any one entertains a godly sorrow,he will
thence reap a great advantage. 10. Since therefore those who are scourged are more blessed
than the scourgers, and those in tribulation among us than those who are free from it
outside the Christian pale; and those who are sad are more blessed than those in pleasure;
what further source of tribulation shall we have? On this account we should call no man
happy, save him only who lives according to God. These only the Scripture terms blessed.
For "blessed," it is said, "is the man who hath not walked in the counsel of the ungodly.
Blessed is he whom Thou chastenest, and teachest him out of Thy law. Blessed are the
undefiled in the way. Blessed are all they who trust in Him. Blessed is the people whose
God is the Lord. Blessed is he whom his soul condemneth not. Blessed is the man that
feareth the Lord. And again, Christ speaks thus: "Blessed are they that mourn; blessed are
the humble; blessed are the meek; blessed are the peacemakers; blessed are they who are
persecuted for righteousness' sake. Seest thou how the divine laws everywhere pronounce
blessed none of the rich, or of the well-born, or of the possessors of glory, but the man
who has gotten hold of virtue. For what is required of us is, that in every thing we do or
suffer, the fear of God should be the foundation; and if you implant this as the root, not
merely will ease, and honour, and glory, and attention, produce fruits that shall be
pleasurable to thee;

but hostilities also, and calumnies, and contempt, and disgrace, and torments, and all
things without exception. And just as the roots of trees are bitter in themselves, and yet
produce our sweetest fruits, so, verily, godly sorrow will bring us an abundant pleasure.
They know, who have often prayed with anguish, and shed tears, what gladness they have
reaped; how they purged the conscience; how they rose up with favourable hopes! For as I
am always saying, it is not the nature of the things, but our disposition, which is wont
to make us sad or joyful. If then we can render the latter such as it ought to be, we
shall have a pledge for all gladness. And just as, with the body, it is not so much the
nature of the air, or the things it meets from without, as its own internal condition,
that either injures or assists it, so also it is in the case of the soul; and much more
so; for in the one case, there is the necessity of nature; in the other, the whole is
seated in the power of choice. Therefore Paul, when he had endured innumerable evils-
shipwrecks, wars, persecutions, plots, the assaults of robbers, and things too numerous to
be recounted, dying also daily deaths-was so far from grieving or being discontented, that
he gloried, and rejoiced, and said, "I now rejoice in my sufferings, and fill up that
which is behind of the afflictions of Christ in my flesh. And again:

"And not only so, but we glory in tribulations. Now, glorying signifies an extension of
pleasure. 11. If then thou desirest joy, seek not after riches, nor bodily health, nor
glory, nor power, nor luxury, nor sumptuous tables, nor vestures of silk, nor costly
lands, nor houses splendid and conspicuous, nor any thing else of that kind; but pursue
that spiritual wisdom which is according to God, and take hold of virtue; and then nought
of the things which are present, or which are expected, will be able to sadden thee. Why
do I say to sadden? Verily, the things that make others sad, will prove to thee an
accession of pleasure. For scourges, and death, and losses, and slanders, and the being
evil entreated, and all such things, when they are brought upon us for God's sake, and
spring from this root, will bring into our souls much pleasure. For no one will be able to
make us miserable, if we do not make ourselves such; nor, on the other hand, blessed, if
we do not make our. selves such, following up the grace of God.

12. And that ye may learn that he only is blessed, who feareth the Lord, I will now
demonstrate this to you, not by what has happened in past times, but by what has befallen
ourselves. Our city was in danger of being utterly effaced; and no man among the rich, or
eminent, or illustrious, dared to appear in public, but all fled, and hurried out of the
way. But they who feared God, the men who passed their time in monasteries, hastened down
with much boldness, and set all free from this terror; and the terrible events that had
taken place, and the threats which had been expected to be put into execution, were so far
from causing them to fear, or from throwing them into anxiety, that although they were
placed far off from the calamity, and had no share in it, they cast themselves willingly
into the midst of the fire, and rescued all; and as for death, which seems universally
terrible and awful, they awaited it with the utmost readiness, and ran to meet it with
more pleasure than others do towards principalities and honours. And why, but because they
knew, that this is the greatest principality and honour? And they shewed in very deed that
he only is blessed who lays hold of the wisdom which is from above, that he undergoes no
change and sustains no adversity, but enjoys a continued tranquillity, and laughs to scorn
all things which seem to be sorrowful.

At the present time at least, those who were once in power are oppressed by ranch sadness,
inhabiting the prison, and loaded with chains, and daily expecting to be put to death. But
these men on the contrary enjoy the purest pleasure; and if it be their lot to suffer
anything terrible, this, and the very things which seem formidable to others, are welcome
to them, for they know well towards what point they are running, and what lot will await
them when they depart hence. But whilst they live with so much exactness, and smile at
death, they nevertheless grieve for others, and reap therefrom, in turn, the greatest
advantage. Let us then be in earnest to take care of our souls, and nothing which may come
unlooked for can make us sad. And on behalf of those Who are in prison, let us beseech God
that He will deliver them from their present calamity. For it was in God's power at once
to release us from this dire evil, and not to suffer even the smallest part of it to
remain; but in order that we may not again go back to our former negligence, He hath
provided that the torrent of these evils should subside gently and by little and little,
holding us fast to the same pious resolutions.

13. And that this is true, and that many would have gone back to their former supineness,
if we had been released from the whole difficulty at once, is manifest from this
circumstance; that whilst yet the remnants of the calamity are left, whilst the sentence
of the Emperor is yet doubtful, and those who conducted the affairs of the city are all in
prison, many of our fellow inhabitants, through their inordinate desire of bathing, run to
the river, there making endless merriment, behaving wantonly, leaping, dancing, and
dragging women after them. What pardon can such be worthy of? What kind of excuse can they
offer? Or rather, what kind of punishment and vengeance do they not deserve? The head of
the city is in the public prison; our members are in exile; the sentence concerning them
is doubtful; and dost thou, I ask, dance, sport, and laugh? "Why, we could not endure,"
says some one, "to remain without the bath? O shameless disposition, sordid and perverted!
How many months, I ask, how many years, have past? Thou hast not been as yet shut out from
the bath for twenty days; and thou art as much distressed and discontented, as if thou
hadst continued without washing for a whole year! Tell me, was this thy state, when thou
wert expecting an attack from the military, when thou wert daily anticipating bring put to
death, when thou fleddest to the deserts, and wast hurrying to the mountain tops?

If any one had then proposed to thee to remain"a year" without the bath, so that thou
mightest be rescued from the impending distress, wouldest thou not readily have accepted
the proposal, and submitted to it? When, therefore, it were becoming that thou shouldest
give thanks to God, Who hath freed thee from all these things without any loss, dost thou
again grow wanton and contemptuous; and when the fear has passed away, turn back afresh to
a worse state of negligence? Have these dire events really touched thee, and yet art thou
so desirous of the baths? Why, if the bath had been permitted, would not the calamity of
those who are yet in confinement have been sufficient to persuade those who are not in the
same grievous condition to be forgetful of every luxury? Life itself is at stake, and dost
thou remember the baths, and desire to be luxurious? Dost thou despise the danger because
thou hast now escaped it? Take heed lest thou entangle thyself in the necessity of a
greater punishment, and call back in larger measure the wrath which is removed, and
experience the very thing which Christ declared concerning the devils. For He says, that
"when the unclean spirit is gone out, and afterwards findeth the house void and swept, he
taketh seven other spirits more wicked than himself, and entereth into the soul, and the
last state of that man is worse than the first.

Therefore let us also fear, lest now we are liberated from our former evils, we afterwards
by our listlessness draw upon us those which are greater! I know that ye yourselves are
free from this folly; but ye should restrain, punish, and sober those who walk disorderly,
that ye may always rejoice even as Paul commanded, that both for our own good works, and
for our forethought for others, we may enjoy both here and in the life to come an abundant
recompense; through the grace and lovingkindness of our Lord Jesus Christ, by Whom, and
with Whom, to the Father, with the Holy Ghost, be glory, honour, and adoration, now and
ever, and world without end. Amen.

HOMILY 19

On the Sunday called "Episozomenes," to those who had come to Antioch from the country-
also on the subject of avoiding oaths. 1. Ye have revelled during the last few days in the
Holy Martyrs! Ye have taken your fill of the spiritual feast! Ye have all exulted with
honest exultation! Ye have beheld their ribs laid bare, and their loins lacerated; the
blood flowing forth all around; ten thousand forms of torture! Ye have seen human nature
exhibiting that which is above nature, and crowns woven with blood! Ye have danced a
goodly dance throughout the whole city; this, your noble captain leading you on; but
sickness compelled me to remain at home, although against my will. But if I did not take a
part in the festival, I partook of the pleasure of it. If I could not have the enjoyment
of your public assembly, yet did I share in your gladness. For such is the power of love,
that it makes those who are not actually in the enjoyment to rejoice equally with those
who are; persuading them to think the good things of their neighbour common to themselves.
Therefore even whilst I sat at home, I was rejoicing with you; and now whilst I am not yet
entirely freed from my sickness, I have risen up, and run to meet you, that I may see your
much desired faces, and take a part in the present festival.

2. For I think the present day to be a very great festival indeed on account of our
brethren, who by their presence beautify our city, and adorn the Church; a people foreign
to us in language, but in harmony with us concerning the faith, a people passing their
time in tranquillity, and leading an honest and sober life. For among these men there are
no spectacles of iniquity-no horse racings, nor harlots, nor any of that riot which
pertains to a city, but every kind of licentiousness is banished, and great sobriety
flourishes every where. And the reason is, that their life is a laborious one; and they
have, in the culture of the soil, a school of virtue and sobriety, and follow that art
which God introduced before all others into our life. For before the sin of Adam, when he
enjoyed much freedom, a certain tillage of the ground was enjoined upon him; not indeed a
laborious or a troublesome one, but one which afforded him much good discipline, for he
was appointed, it is said, "to till the garden, and to keep it." Each of these men you may
see at one time employed in yoking the labouring oxen, and guiding the plough, and cutting
the deep furrow; and at another acsending the sacred pulpit, and cultivating the souls of
those under their authority; at one time cutting away the thorns from the soil with a
bill-hook, at another purging out the sins of the soul by the Word. For they are not
ashamed of work like the inhabitants of our city, but they are ashamed of idleness,
knowing that this has taught every kind of wickedness; and that to those who love it, it
has proved a teacher of iniquity from the beginning.

3. These are our philosophers, and theirs the best philosophy, exhibiting their virtue not
by their outward appearance, but by their mind. The pagan philosophers are in character no
wise better than those who are engaged on the stage, and in the sports of actors; and they
have nothing to shew beyond the threadbare cloak, the beard, and the long robe! But these,
quite on the contrary, bidding farewell to staff and beard, and the other accoutrements,
have their souls adorned with the doctrines of the true philosophy, and not only with the
doctrines, but also with the real practice. And were you to question any one of these, who
live a rustic life at the spade and plough, as to the dogmas respecting which the pagan
philosophers have discoursed an infinite deal, and have expended a multitude of words,
without being able to say any thing sound; one of these would give you an accurate reply
from his store of wisdom. And not only is this to be wondered at, but that they confirm
the credibility of these doctrines by their actions. For of the fact that we have an
immortal soul, and that we shall hereafter render an account of what we have done here,
and stand before a fearful Tribunal, their minds. are at once thoroughly persuaded, and
they have also regulated their whole course of life by such hopes as these; and have
become superior to all worldly show, instructed as they have been by the sacred
Scriptures, that "all is vanity, yea, vanity of vanities," and they do not greedily long
for any of those things which seem to be so splendid.

4. These too know how to philosophize concerning God, even as God hath determined; and if,
taking one of them, you were now to bring forward some pagan philosopher;-or rather, now
you could not find one! -But if you were to take one of these, and then open the books of
their ancient philosophers, and go through them, and institute an enquiry by way of
parallel as to what these now answer, and the others in their day philosophically
advanced; you would see how much wisdom belonged to the former, and how much folly to the
latter. For whilst some of those would aver, that the things existing were destitute of a
providence, and that the creation had not its origin from God; that virtue was not
sufficient for itself, but stood in need of wealth, and nobility. and external splendour,
and other things still more ridiculous; and whilst these, on the other hand, would
discourse wisely respecting Providence, respecting the future Tribunals of judgment,
respecting the creative power of God, bringing forth all things out of nothing, as well as
respecting all other points, although at the same time they were entirely destitute of
worldly schooling; who could but learn from hence the power of Christ, which hath proved
these unearned and simple persons to be as much wiser than those, who make so much boast
of their wisdom, as men of discretion are seen to be in comparison of little children?

For what harm can result to them from their simplicity in regard to learning, when their
thoughts are full of much wisdom? And what advantage have those philosophers from this
learning, when the understanding is devoid of right thoughts? It were just as if one
should have a sword that had its hilt of silver, whilst the blade was weaker than the
vilest lead. For truly these philosophers have their tongue decked out with words and
names, but their understanding is full of mere weakness and good for nothing. Not so with
these philosophers, but quite the reverse. Their understanding is full of spiritual wisdom
and their mode of life is a transcript of their doctrines. Amongst these there are no
luxurious women; there are no ornaments of dress, nor colours, nor paints; but all such
corruption of manners is discountenanced. Hence the population under their charge are the
more readily trained to sobriety, and the law which Paul gave, when he directed that food
and covering should be had, and nothing more be sought after, they most rigidly observe.
Amongst them, there are no perfumed unguents to fascinate the senses; but the earth
bringing forth herbs, prepares for them a varied fragrance of flowers, above all the skill
of perfumers. For this reason, their bodies as well as souls enjoy a sound state of
health, inasmuch as they have banished all luxury of diet, and driven off all the evil
floods of drunkenness; and they eat just as much as suffices for subsistence.

Let us then not despise them because of their outward appearance, but let us admire their
mind. For of what advantage is the external habit, when the soul is more wretchedly clad
than any beggar! The man ought to be praised and admired, not for dress, nay more, not for
his bodily form, but for his soul. Lay bare the soul of these men, and you will see its
beauty and the wealth it possesses, in their words, in their doctrines, and in the whole
system of their manners! 5. Let the Gentiles then be ashamed, let them hide their heads,
and slink away on account of their philosophers, and their wisdom, wretched as it is
beyond all folly! For the philosophers that have been amongst them in their lifetime have
hardly been able to teach their doctrines to a very few, who can easily be numbered; and
when any trifling peril overtook them, they lost even these. But the disciples of Christ,
the fishermen, the publicans, and the tent-makers, in a few years brought over the whole
world to the truth; and when from that time, ten thousand perils have been constantly
arising, the preaching of the Gospel was so far from being put down, that it still
flourishes and increases; and they taught simple people, tillers of the ground, and
occupied with cattle, to be lovers of wisdom. Such are the persons, who beside all the
rest having deeply rooted in them that love which is the source of all good things have
hastened to us, undertaking so long a journey, that they might come and embrace their
fellow-members.

6. Come then, and in return for these favours,(I speak of their love and kind feeling),
let us give them a provision, and so send them home; and let us again raise the question
concerning oaths; that from the minds of all we may pluck up by the roots this evil
custom. But first, I desire to put you a little in mind to-day of the things we spoke of
lately. When the Jews, having been released from Persia, and set free from that tyranny,
were returned back to their own county, "I saw," saith one, "a flying sickle, twenty
cubits in length, and ten cubits broad." They heard also the Prophet giving them this
instruction, "This is the curse, that goeth forth over the face of the whole land, and
entereth into the house of him that sweareth falsely; and it shall rest in the midst
thereof, and throw down the timber and all the stones." When we had read this passage, we
also enquired then why it was, that it should destroy not the swearer only, but also his
house, and we stated this to be the reason; that God will have the punishments of the most
grievous sins to remain continually visisble; that all may afterwards learn prudence.
Inasmuch then as it was necessary that the perjurer when dead should be buried, and
committed to the bosom of the earth; in order that his wickedness might not be buried
along with him, his house was made os heap, so that all who passed by, beholding it, and
learning the reason of the overthrow, might avoid imitating the sin.

7. This also happened at Sodom. For when they burned in their lust one towards another,
then too the very earth itself was burned up, being kindled by the fire from above. For He
designed, that the vengeance of this sin should permanently remain. And observe the mercy
of God! Those who had sinned, He caused not to continue burning to the present day, but
when they had been for once in flames, He buried them; and burning up the face of the
ground, He placed it visibly before all who after should desire to look at these things;
and now the sight of the land, through all the generations since, hath given an admonition
beyond all powers of speech, crying out as it were, and saying, "Dare not to do the deeds
of Sodom, lest ye suffer the lot of Sodom!" For precept commonly makes not so deep an
impression upon the mind as a fearful spectacle does, which bears upon it the vestiges of
calamity though all time. And persons that have visited these places bear witness, who
often, when they hear the Scripture discoursing of these things, are not much terrified;
but when they have gone and stood upon the site, and see the whole surface of it
disfigured, and have witnessed the effects of the fire, with soil no where visible, but
every thing dust and ashes, they come away astonished with the sight, and taking with them
a strong lesson of chastity. For truly, the very nature of the punishment was a pattern of
the nature of the sin! Even as they devised a barren intercourse, not having for its end
the procreation of children, so did God bring on them such a punishment, as made the womb
of the land ever barren, and destitute of all fruits! For this reason also He threatened
to destroy the dwellings of the swearers, in order that by their punishments, they may
make others to be more self-controlled.

8. But I am ready to shew to-day, not the destruction of one, two, or three houses in
consequence of oaths, but that of a whole city and of a people beloved of God; of a nation
that had always enjoyed much of the divine care; and of a race that had escaped many
dangers. For Jerusalem herself, the city of God, which had the holy ark, and all that
divine service;-where there were once prophets, and the grace of the Spirit, and the ark;
and the tables of the covenant, and the golden pot;-where angels were frequent
visitors;-this city, I say, when a multitude of wars took place, and many foreign nations
made attacks upon it, as if girt by a wall of adamant, ever laughed them all to scorn, and
whilst the land was utterly destroyed, sustained no injury! And not only is this to be
wondered at, but that frequently in driving out its enemies, it inflicted upon them a
heavy blow, and enjoyed so much of the providential care of God, that God Himself said, "I
found Israel as a bunch of grapes in the desert; and I beheld your fathers as the earliest
fruit on the fig tree." And again, of the city itself: "As olive berries on the extremity
of the highest bough, and they shall say, Do them no harm." Nevertheless, the city beloved
of God; that had escaped so many perils; that had been favoured with pardon, amidst the
multitude of its sins; that alone had been able to avoid captivity, whilst all the rest
were carried away, not once or twice, but very often; was ruined solely by an oath. But
how, I proceed to state.

9. One of their kings was Zedekiah. This Zedekiah took an oath to Nebuchadnezzar, king of
the barbarians, that he would remain in alliance with him. Afterwards be revolted, and
went over to the king of Egypt, disdaining the obligation of his oath, and suffered the
things of which ye shall hear presently. But first, it is necessary to mention the parable
of the prophet, in which he enigmatically represented all these matters: "The word of the
Lord," saith he, "came to me, saying, Son of man, put forth a riddle, and speak a parable,
and say, Thus saith the Lord God: A great eagle, with great wings, and long extended, full
of claws. Here he calls the king of the Babylonians an eagle, and speaks of him as being
"great, and long-winged; and he calls him long-extended and "full of claws," on account of
the multitude of his army, and the greatness of his power, and the swiftness of his
invasion. For just as the wings and claws of the eagle are his armour, so are horses and
soldiers to kings. This eagle, he goes on to say, "hath the leading to enter into Lebanon.
What is meant by the "leading? Counsel-design. And Judaea is called Lebanon, because of
its situation near that mountain. Afterwards, intending to speak of the oaths and
treaties, "He took," saith he, "of the seed of the land, and planted it in a fruitful
field, that it might take root by great waters. He placed it to be looked upon;

and it grew, and became a weak vine, and of small stature, and it stretched out its
branches towards him, and its roots were under him. Here he calls the city of Jerusalem a
vine; but in saying that it stretched out its branches towards the eagle, and that its
roots were under him, he refers to the treaties and alliances made with him; and that it
cast itself upon him. Next, purposing to declare the iniquity of this,he saith, "And there
was another great eagle," (speaking of the Egyptian king), "with great wings, and having
many claws; and the vine did bend itself toward him, and its tendril toward him, and shot
out its branches, that it might be watered. Therefore, I said, Thus saith the Lord God:
Shall it prosper? That is to say, "after having broken the oath, and the treaties, shall
it be able to remain, or to be safe, or to avoid falling? Presently, for the purpose of
shewing that this is not to happen, but that it is certainly to be destroyed on account of
the oath, he discourses concerning its punishment, and alleges the cause. "For its tender
roots and its fruits shall become corrupt, and all which springs therefrom shall be
withered. And for the purpose of shewing that it will not be destroyed by human strength,
but because it hath made God its enemy by means of these oaths, he subjoins, "Not by a
mighty arm, nor by much people, to pluck it up by its roots.

Such indeed is the parable, but the prophet again explains it, when he says, "Behold, the
king of Babylon cometh against Jerusalem. And then, after saying some other things
between, he mentions the oaths and the treaties. "For" saith he, "he shall make a covenant
with him; and presently, speaking of the departure from it, he goes on to say, "And he
will depart from him, by sending messengers into Egypt, that they might give him horses
and much people. And then he proceeds to shew that it is on account of the oath that all
this destruction is to take place. "Surely in the place where the king dwelleth that made
him king, he who hath despised My curse, and hath transgressed My covenant, in the midst
of Babylon he shall die; and not by great power nor by multitude, because he despised the
oath in transgressing this My covenant; I will surely recompense upon his own head this My
oath which he hath dishonoured, and My covenant which he hath broken; and I will spread My
net upon him. Seest thou, that not once, or twice, but repeatedly, it is said that because
of the oath he was to suffer all these things. For God is inexorable when oaths are
treated contemptuously. Nor merely from the punishment which was brought upon the city by
the oath, but also from the delay, and the postponement, may it be seen how much God is
concerned for the inviolability of oaths.

"For it came to pass," we are told, "in the ninth year of the reign of Zedekiah, on the
tenth day of the month, that Nebuchadnezzar the king of Babylon came, and all his host,
against Jerusalem, and pitched against it, and built a wall against it round about, and
the city was besieged until the eleventh year of king Zedekiah, and the ninth day of the
month, and there was no bread for the people to eat, and the city was broken up. He might
indeed, at once from the first day, have delivered them up, and have given them into the
hands of their enemies; but He permitted that they should first be wasted for the space of
three years, and experience a most distressing siege; to the end that during this
interval, being humbled by the terror of the forces without, or the famine that oppressed
the city within, they might compel the king, however unwillingly, to submit to the
barbarian; and some alleviation might be obtained for the sin committed. And to prove that
this is true, and no conjecture of my own, hear what He saith to him by the prophet: "If
thou shalt go forth to the king of Babylon's princes, then thy soul shall live, and this
city shall not be burned with fire; and thou shalt live, and thine house. But if thou wilt
not go forth to the king of Babylon's princes, then shall this city be given into the hand
of the Chaldeans;

and they shall burn it with fire, and thou shalt not escape out of their hand. And the
king said, I am afraid of the Jews that are fallen to the Chaldeans, lest they deliver me
into their hands and they mock me. But Jeremiah said, They shall not deliver thee. Obey, I
beseech thee, the word of the Lord, which I speak unto thee; so shall it be better for
thee, and thy soul shall live. But if thou refuse to go forth, this is the word that the
Lord hath shewed me. All the women that are left in the king of Judah's house, shall be
brought forth to the king of Babylon's princes; and those shall say, The men who are at
peace with thee have deceived thee, and have prevailed over thee; they shall prevail when
thy feet slip; they are turned away from thee, and they shall bring out all thy wives, and
thy children to the Chaldeans, and thou shalt not escape out of their hand, for thou shalt
be taken by the hand of the king of Babylon, and this city shall be burned with fire."

10. But when He did not prevail with him by this address, but he remained in his sin and
transgression, after three years, God delivered up the city, displaying at once His own
clemency and the ingratitude of that king. And entering in with the utmost ease, they
"burnt the house of the Lord, and the king's house, and the houses of Jerusalem, and every
great house, the captain of the guard burnt, and overthrew the wall of Jerusalem;" and
everywhere there was the fire of the barbarian, the oath being the conductor of the
conflagration, and carrying about the flame in all directions. "And the captain of the
guard carried away the rest of the people that were left in the city, and the fugitives
that fell away to the king of Babylon. And the pillars of brass that were in the house of
the Lord the Chaldeans brake up, and the bases, and the brazen sea that was in the house
of the Lord, did the Chaldees break in pieces. And the pots, and the flesh-hooks, and the
bowls, and the censers, and all the vessels of brass wherewith they ministered, took they
away. And the firepans, and alll the golden and silver bowls they took away. Moreover,
Nebuzaradan, the captain of the guard, took away the two pillars, and the bases, and the
sea which Solomon had made in the house of the Lord. And they took away Seraiah the chief
priest, and Zephaniah the second priest, and the three keepers of the door; and out of the
city one eunuch that was set over the men of war; and five men that were in the king's
presence; and Shaphan the chief captain, and the principal scribe, and threescore men. And
he took these, and brought them to the king of Babylon, and the king smote them, and slew
them."

11. Be mindful therefore, I pray, now of the "flying sickle" that "resteth in the sweaters
house; and "destroyeth the walls and the timber and the stones. Be mindful, I pray, how
this oath entered into the city, and overturned houses, and temple, and walls, and
splendid buildings, and made the city an heap; and that neither the Holy of Holies, nor
the sacred vessels, nor any thing else could ward off that punishment and vengeance, for
that the oath had been transgressed! The city, indeed, was thus miserably destroyed. But
the king endured what Was still more wretched and deplorable. And as the flying sickle
overthrew the buildings, so did it also cut him down in his flight. For "the king," it
says, "went forth by night, by way of the gate, and the Chaldeans encompassed the city,
and the army of the Chaldeans pursued after the king and overtook him, and they took the
king, and brought him to the king of Babylon, and the king of Babylon gave judgment upon
Zedekiah, and slew his sons before his face, and put out the eyes of Zedekiah, and bound
him with fetters, and carried him to Babylon. What is meant by the expression, "he spake
judgment with him? He demanded of him an account of his conduct, he pleaded against him;
and first he slew his two sons, that he might be a spectator of the calamity of his house,
and might behold that deplorable tragedy; and then he put out his own eyes.

For what reason, I ask again, did this occur? In order that he might go as a teacher to
the barbarians, and too the Jews who dwekt among them; and that they who had eyes might
discern by him who was bereft of sight, how great an evil is an oath! Nor only these; but
all who dwelt by the way, beholding the man fettered and blinded, might learn by his
calamity the greatness of his sin. Therefore one of the prophets declares, "He shall not
see Babylon. And another, "He shall be carried away to Babylon. And the prophecy seems,
indeed, to be contradictory. But it is not so; for both of these are true. For he saw not
Babylon, though he was carried away to Babylon. How then did he not see Babylon? Because
it was in Judaea he had his eyes put out; for where the oath had been set at nought, there
also was it vindicated, and he himself subjected to punishment. And how was he carried
away to Babylon? In a state of captivity. For since the punishment was twofold,
deprivation of sight and captivity, the prophets took them severally. The one saith, "He
shall not see Babylon," speaking of the loss of his eyes; the other saith, "He shall be
carried away to Babylon," signifying his captivity.

12. Knowing these things, then, brethren, and gathering up what has been now advanced, as
well as what has been said before; let us at last desist from this evil custom, yea, I
pray and beseech you all! For if in the old dispensation, when the Jews had not the
strictest moral wisdom required of them, but much condescension was extended to them, such
wrath was the effect of one oath; such capture and captivity; what punishment is it likely
that those who swear should now be subjected to, after an express law forbidding the
practice, and so large an addition of precepts. Is it, indeed, all that is required, that
we come to the assembly, and hear what is spoken? Why truly it is a reason for greater
condemnation, and for more inevitable punishment, that we are continually hearing, and yet
do not what is bidden! What excuse shall we have, or what pardon, if assembling here from
earliest youth to latest old age, and enjoying the advantage of so much instruction, we
remain just like them, and do not take pains to correct a single defect. Let no one
henceforth allege custom. For this is the very thing at which I am indignant and provoked,
that we are not able to get the better of custom. And, pray, if we do not get the better
of custom, how can we get the better of concupiscence, which hath its root even in the
principles of our nature; for it is natural to feel desire; but to desire wickedly, comes
after of choice. But this practice of swearing takes not even its first principle from
nature, but from mere negligence.

13. And that thou mayest learn that not from the difficulty of the thing, but through our
inattention, this sin has advanced to such a pitch, let us call to mind how many things
far more difficult than these, men accomplish; and that too without expecting any
recompense therefrom. Let us think what services the Devil imposes; how laborious, how
troublesome they are; and yet, the difficulty has not become an obstacle to these
services. For what can be more difficult, I ask, than when any young person delivering
himself up to those, who undertake to make his limbs supple and pliant, uses his most
strenuous exertion to bend his whole body into the exact shape of a wheel, and to turn
over upon the pavement; his powers being tasked at the same time through the eyes, and
through the movement of the hands, as well as other convolutions for the purpose of being
transformed into the likeness of woman-kind. Yet neither the difficulty of these feats,
nor the degradation arising from them, are thought of. And again, those who are dragged
upon the dancing-stage, and use the members of the body as though they were wings, who
that beholds them can help being struck with wonder? So too they who toss knives aloft in
the air one after another, and catch them all by the handle, whom might they not put to
shame of those who refuse to undergo any labour for the sake of virtue?

And what can any one say of those men, who balancing a pole on the forehead, keep it just
as steady as a tree rooted in the ground? And this is not the only marvellous part of the
affair but that they set little children to wrestle with one another on the top of the
tree; and neither the hands, nor any other part of the body assisting, the forehead alone
sustains the pole unshaken, and with more steadiness than any kind of fastening. Again:
another walks on the slenderest rope, with the same fearlessness as men do when they run
over level plains. Nevertheless these things, which even in thought seem impracticable,
have become possible by art. What like this have we, I ask, to allege concerning oaths?
What kind of difficulty? what toil? what art? what danger? There is only needed on our
part a little earnestness, and the whole of our task will be quickly performed.

14. And do not tell me, "I have accomplished th greater part of it; but if thou hast not
accomplished the whole, consider that thou hast not as yet done any thing; for this
little, if neglected, is destruction to all the rest. Often indeed when men have built a
house, and put on the roof, they have destroyed the whole fabric, by not making any
concern of a single tile that has been shaken off from it. And one may see the same thing
occur with respect to garments; for there too if a small hole is made, and not repaired, a
large rent is the consequence. And this also is frequently the case in regard to floods;
for these, if they find but a small entrance, let in the whole torrent. Thou also, then,
even if thou hast fortified thyself all around, and but a small part be left still
unfortified, yet block up this also against the devil, that thou mayest be made strong on
all sides! Thou hast seen the sickle! Thou hast seen the head of John! Thou hast heard the
history pertaining to Saul! Thou hast heard the manner of the Jewish captivity! And beside
all these, thou hast heard the sentence of Christ declaring, that not only to commit
perjury, but to swear in any way, is a diabolical thing, and the whole a device of the
evil one. Thou hast heard that every where perjuries follow oaths. Putting all these
things then together, write them upon thy understanding.

Dost thou not see how women and little children suspend Gospels from their necks as a
powerful amulet, and carry them about in all places wherever they go. Thus do thou write
the commands of the Gospel and its laws upon thy mind. Here there is no need of gold or
property, or of buying a book; but of the will only, and the affections of the soul
awakened, and the Gospel will be thy surer guardian, carrying it as thou wilt then do, not
outside, but treasured up within; yea, in the soul's secret chambers. When thou risest up
then from thy bed, and when thou goest out of thine house, repeat this law: "I say unto
you, Swear not at all. And the saying will be to thee a discipline; for there is no need
of much labour, but only of a moderate degree of attention. And that this is true, may
thus be proved. Call thy son, and frighten him, and threaten to lay a few stripes upon
him, if he does not duly observe this law; and thou wilt see, how he will forthwith
abstain from this custom. Is it not therefore truly absurd, that little children, out of
the fear we inspire, should perform this commandment, and that we should not fear God as
our sons fear us?

15. What then I said before this, I now again repeat. Let us lay down a law for ourselves
in this matter; not to meddle either with public or private affairs until we have
fulfilled this law; and then surely under the pressure of this obligation we shall easily
conquer, and we shall at once adorn ourselves, and decorate our city. For consider what a
thing it would be to have it said every where throughout the world, "A practice becoming
Christians is established at Antioch, and you will hear no one giving utterance to an
oath, even though the greatest nceessity is laid upon him! This is what the neighbouring
cities will certainly hear; nay, not the neighbouring cities only, but even to the ends of
the each will the report be conveyed. For it is indeed probable that both the merchants
who mix with you, and others who arrive from this place, will report all these matters.
When, therefore, many persons in the way of encomium mention the harbours of other cities,
or the markets, or the abundance of wares, enable those who come from hence to say, that
there is that at Antioch, which is to be seen in no other city; for that the men who dwell
there would sooner have their tongues cut out, than suffer an oath to proceed from their
mouths! This will be your ornament and defence, and not only so, but it will bring an
abundant reward. For others also will certainly emulate, and imitate you.

But if, when a person has gained but one or two, he shall receive so great a reward from
God; what recompense shall ye not receive when ye are the instructors of the whole world.
It is your duty then to bestir yourselves, to be watchful, and to be sober; knowing that
not only from our own personal good works, but from those we have also wrought in others,
shall we receive the best recompense, and enjoy much favour with God, which may He grant
us all continually to enjoy, and hereafter to obtain the kingdom of heaven, in Christ
Jesus our Lord; to Whom with the Father, and the Holy Ghost, be glory and power both now
and ever, and world without end. Amen.


CONCERNING THE STATUES
======================

CONCERNING THE STATUES continued

HOMILY 20

That the fast of Lent is not sufficient to make us competent to partake of the Communion,
but that holiness is the first thing required. How it is possible not to entertain
resentment, and that God takes much account of this law; and that the entertaining of
resentment punishes those who are guilty of it even before they reach the place of
torment.-Also concerning abstinence from oaths, and those who have not succeeded in
abstaining from swearing. 1. At length the season is verging towards the end of the Fast,
and therefore we ought the more earnestly to devote ourselves to holiness. For as in the
case of those who run a race, all their circuits will be of no avail if they miss the
prize; so neither will any advantage result from these manifold labours and toils with
regard to the fast, if we are not able to enjoy the sacred Table with a good conscience.
For this end are fasting and Lent appointed, and so many days of solemn assemblies,
auditories, prayers, and teachings, in order that by this earnestness being cleansed in
every, possible way from the sins which he had contracted during the whole year, we may
with spiritual boldness religiously partake of that unbloody Sacrifice; so that should
this not be the result, we shall have sustained so much labour entirely in vain, and
without any profit. Let every one, therefore, consider with himself what defect he hath
corrected, what good work he hath attained to; what sin he hath cast off, what stain he
hath purged away; in what respect he has become better. And should he discover that in
this good traffic he has made any gain by the fast, and be conscious in himself of much
care taken of his wounds, let him draw near! But if he hath remained negligent, having
nothing to shew but mere fasting, and hath done nothing which is right besides, let his
remain outside;

and then let him enter, when he hath purged out all these offences. Let no one rest on the
fast merely; whilst continuing unreformed in evil practices. For it is probable, that he
who omits fasting may obtain pardon, having infirmity of body to plead; but it is
impossible that he can have an excuse who hath not amended his faults. Thou hast not
fasted, it may be, on account of bodily weakness. Tell me for what reason thou art not
reconciled to thine enemies? Hast thou, indeed, here to allege bodily infirmity? Again; if
thou retainest envy and hatred, what apology hast thou then I ask? For no one in offences
of this kind is able to take refuge in the plea of bodily infirmity. And this was a work
of Christ's love toward man, viz. that the chief of the precepts, and those which maintain
our life, should not be impaired in any degree through the weakness of the body.

2. But since we need to practise all the divine laws alike, and more especially that which
bids us consider no man as an enemy, nor retain resentment long, but forthwith to be
reconciled; suffer us to-day to discourse to you concerning this commandment. For as it is
not to be imagined that the fornicator and the blasphemer can partake of the sacred Table,
so it is impossible that he who hath an enemy, and bears malice, can enjoy the holy
Communion. And this with good reason. For a man when he has committed fornication, or
adultery, at the same time that he hath accomplished his lust, hath also completed the
sin; and should he be willing by watchful living to recover from that fail, he may
afterwards, by manifesting great penitence, obtain some relief. But he who is resentful
worketh the same iniquity every day, and never brings it to an end. In the former case the
deed is over, and the sin completed; but here the sin is penetrated every day. What excuse
can we then have, I ask, for delivering ourselves willingly to such an evil monster?How
canst thou ask thy Lord to be mild and merciful to thee, when thou hast been so hard and
unforgiving to thy fellow-servant?

3. But thy fellow-servant hath treated thee with contempt perhaps? Yes! and thou hast
treated God with contempt oftentimes. And what comparison is there between a fellow-
servant and the Lord? As to the former, when he was perchance in some way injured, he
insulted thee, and thou wert exasperated. But thou insultest the Lord, when thou art
neither treated with injustice nor ill-will by Him, but receiving blessing of Him day by
day. Consider, then, that if God chose to search out rigourously what is done against Him,
we should not live a single day. For the prophet saith, "If Thou wilt be extreme to mark
iniquity, O Lord, O Lord, who shall stand?" And, to pass by all those other things, of
which the conscience of every sinner is aware, and of which he no has no human witness,
but God only; were we to be called to account for those which are open and admitted, what
allowance could we expect for such sins? What if He were to scrutinize our listlessness
and negligence in our prayers; and how, whilst standing before God and supplicating Him,
we do not exhibit even so much fear and reverence for Him as servants do toward their
masters, as soldiers do toward their officers, as friends do toward friends? When thou
discoursest with a friend, thou givest heed to what thou art doing, but when waiting on
God on account of thy sins, and asking pardon for so many offences, and thinking that thou
shalt obtain forgiveness, thou art often listless; and whilst thy knees are lying on the
ground, thou sufferest thy mind to wander every where, in the market, or in the house,
babbling the while with thy mouth vainly and to no purpose! And this we experience, not
once or twice, but frequently! Did God then choose to scrutinize this alone, do you think
that we could obtain pardon, or be able to find any excuse? Truly, I think not!

4. But what if the evil-speakings which we unkindly utter every day one against another,
were brought forward against us; as well as the rash judgments with which we condemn our
neighbour; and that for no reason, but because we are fond of blaming, and given to find
fault; what, I say, should we be able to allege in defence? Again, should He scrutinize
those roving glances of ours, and those evil desires which we carry in the mind, so
frequently admitting disgraceful and impure thoughts from the unlicensed wandering of the
eyes, what punishment must we not sustain? And should He demand a reason for our
revilings, (for He saith, "Whosoever shall say to his brother, Thou fool, shall be in
danger of hell fire,") how could we, forsooth, open our mouths, or move our lips at all,
or say any thing great or small in reply? Moreover, as to the vainglorious feelings we
allow in our prayers, our fastings, our almsgiving, were we to scrutinize, them,-I do not
say, were God, but were we ourselves, who are the sinners, to do this,-should we be able
to lift up our eyes toward heaven? Then, as to the deceits which we devise one against
another-praising a brother now, whilst he is present, and discoursing as with a friend;
and when he is absent, reviling him; can we endure the punishments of all these? Then what
of the oaths? or what of the lying? what of the perjuries? what of the unjust anger, and
of the envy with which we too often regard men when honoured, not enemies only, but also
friends? Furthermore, what of the fact, that we are pleased when others suffer evil, and
account the misfortunes of others a consolation for our own distress?

5. But suppose the penalty were exacted for our listlessness in our solemn assemblies what
would our condition be? For this ye cannot but know, that often whilst God Himself is
addressing us all by His prophet, we are holding frequent and long conversations with
those near us, about matters which in no way concern us. Passing by, then, all the rest,
should He choose to exact of us the penalty due for this sin only, what hope of salvation
will there be? For do not suppose that this offence is a small one, but if thou wouldest
be aware of its magnitude, examine how this very thing is regarded among men, and then
thou wilt perceive the enormity of the sin. Just venture, when some magistrate is talking
to thee, or rather some friend who is of somewhat superior dignity, to turn from him, and
enter into conversation with thy servant; and thou wilt then perceive, what thou venturest
on in dealing thus with God! For if he be any one of the more distinguished classes, he
will even demand reparation of thee for such an insult. Yet God, whilst He is treated with
as great, and still greater contempt than this, every day; and that not by one, or two, or
three persons, but by almost all of us; is still forbearing and longsuffering, not in
regard to this alone, but to other things which are far more grievous.

For these things are what must be admitted, and what are obvious to all, and by almost all
men they are daringly practised. But there are yet others, which the conscience of those
who commit them is privy to. Surely, if we were to think of all this; if we were to reason
with ourselves, supposing even that we were the cruelest and harshest of men, yet upon
taking a survey of the multitude of our sins, we should for very fear and agony be unable
to remember the injury done by others towards ourselves. Bear in mind the river of fire;
the envenomed worm; the fearful Judgment, where all things shall be naked and open!
Reflect, that what are now hidden things, are then to be brought to light! But shouldest
thou pardon thy neighbour all these sins which till then await their disclosure are done
away with here; and when thou shalt depart this life, thou wilt not drag after thee any of
that chain of transgressions; so that thou receivest greater things than thou givest. For
many such transgressions, indeed, we have often committed, which no other person knoweth;
and when we think, that on That Day these our sins shall lie exposed to the eyes of alI,
upon the public theatre of the universe, we are in pain beyond any punishment, being
choked and strangled by our conscience. Yet this shame, great as it is; these sins, these
punishments, great as they are; there is a possibility of purging away through forgiveness
exercised toward our neighbour.

6. For indeed there is nothing equal to this virtue. Wouldest thou learn the power of this
virtue? "Though Moses and Samuel stood before Me," saith God, "my soul would not regard
them. Nevertheless, those whom Moses and Samuel were not able to snatch away from God's
wrath, this precept when observed was able to snatch away. Hence it is, that He
continually exhorts those to whom He had spoken these things, saying, "Let none of you
revengefully imagine evil against his brother in your heart," and "let none of you think
of his neighbour's malice. It is not said merely, forego wrath; but retain it not in thy
mind; think not of it; part with all thy resentment; do away the sore. For thou supposest
that thou art paying him back the injury; but thou art first tormenting thyself, and
setting up thy rage as an executioner within thee in every part, and tearing up thine own
bowels. For what can be more wretched than a man perpetually angry? And just as maniacs,
who never enjoy tranquility, so also he who is resentful, and retains an enemy, will never
have the enjoyment of any peace; incessantly raging, as he does, and daily increasing the
tempest of his thoughts calling to mind his words and acts, and detesting the very name of
him who has aggrieved him. Do you but mention his enemy, he becomes furious at once, and
sustains much inward anguish;

and should he chance to get only a bare sight of him, he fears and trembles, as if
encountering the worst evils, Yea, if he perceives any of his relations, if but his
garment, or his dwelling, or street, he is tormented by the sight of them. For as in the
case of those who are beloved, their faces, their garments, their sandals, their houses,
or streets, excite us, the instant we behold them; so also should we observe a servant, or
friend, or house, or street, or any thing else belonging to those We hate and hold our
enemies, we are stung by all these things; and the strokes we endure from the sight of
each one of them are frequent and continual. 7. What is the need then of sustaining such a
siege, such torment and such punishment? For if hell did not threaten the resentful; yet
for the very torment resulting from the thing itself we ought to forgive the offences of
those who have aggrieved us. But when deathless punishments remain behind, what can be
more senseless than the man, who both here and there brings punishment upon himself, while
he thinks to be revenged upon his enemy! For suppose that we see him still prosperous,
then we are ready to die of chagrin; but if in an adverse condition, we are in fear, lest
some propitious turn of events should take place. But for both of these there is stored up
for us an inevitable punishment. For, "Rejoice not," he saith, "when thine enemy
stumbleth. And tell me not of the greatness of the injuries received; for it is not this
which maketh thy wrath to be retained; but this, that thou art unmindful of thine own
offences; that thou hast not before thine eyes either hell or the fear of God! To convince
thee that this is true, I will endeavour to make it manifest from the events which have
happened in this city.

For when the persons impeached of those flagrant crimes were dragged to the tribunal of
justice;-when the fire was kindled within, and the executioners stood around, and were
lacerating their ribs, if any one standing beside them had proclaimed, "If ye have any
enemies, dismiss your resentment, and we shall be able to set you free from this
punishment;"-would they not have kissed their very feet? And why do I say their feet? If
one had bidden them take them for their masters, they would not then have refused. But if
punishment that is human, and hath its bounds, would have triumphed over all anger, much
more would the punishment to come, if it had continual possession of our thoughts, expel
from the soul not only resentment, but every evil imagination? For what is easier, I ask,
than to get rid of resentment against the injurer? Is there any long journey to be
undertaken? Is there any expenditure of money? Is the aid of others to be invoked? It
suffices only to resolve, and the good deed at once reaches the goal. What punishment,
then, must we not deserve, if on account of worldly affairs we stoop to slavish
occupations; and shew a servility unworthy of ourselves; and expend money; and enter into
conversation with porters, that we may flatter impious men; and do and say all manner of
things, so that we may perfectly attain the end we have in view;

and yet cannot endure, for the sake of God's laws, to entreat a brother who hath injured
us, but consider it a disgrace to be the first to make advances. Art thou ashamed, tell
me, when thou art going to be the first to make gain? Rather, on the contrary, you ought
to be ashamed of persisting in this passion; and waiting until the person who has
committed the injury comes to you to be reconciled; for this is a disgrace, and a
reproach, and the greatest loss. 8. For he who comes the first it is, who reaps all the
fruit; and when at the entreaty of another thou layest aside thine anger, the good work is
to be accounted his; for thou hast discharged the law as doing a favour to him, not as
obeying God. But if, when no one entreats, when not even the man who has done the injury
approaches, or solicits thee, thou thyself dismissing from thy thoughts all shame, and all
delay, runnest forward freely to the injurer, and dost quell anger entirely, the good deed
becomes wholly thine own, and thou shalt receive all the reward. If I say, "Practise
fasting," thy plea, perchance, is bodily weakness. If I say, "Give to the poor," it is
poverty, and bringing up children. If I say, "Make time for the assembles of the Church,"
it is worldly cares. If I say, "Give heed to what is spoken, and consider the power of
what is taught," it is want of learning. If I say, "Correct another," you say, "When
counsel is given him, he takes no heed, for I have often spoken, and been scorned. Frigid,
as such pretences are, yet you have some pretences to allege. But suppose I say, "Dismiss
thine anger," which of these wilt thou then allege? For neither infirmity of body, nor
poverty, nor lack of culture, nor want of leisure, nor any other thing of that kind hast
thou to advance; but this sin is above all other the most inexcusable.

How wilt thou be able to stretch thine hands toward heaven, or how to move thy tongue, or
to ask pardon? For although God be desirous to pardon thy sins, thou thyself dost not
suffer Him, while thou retainest that of thy fellow-servant! But suppose that he is cruel,
fierce, and savage, and greedy of revenge and retaliation? Why for this reason thou
oughtest especially to grant forgiveness. Hast thou been wronged much, and robbed, and
slandered, and injured in matters of the first importance; and dost thou wish to see thine
enemy punished? Yet even for this, it will be of use to thee to pardon him. For suppose
that thou thyself takest vengeance, and prosecutest it, either by words, by deeds, or
imprecation against the adversary; then God will not afterwards prosecute it too, inasmuch
as thou hast taken thy revenge; and not only will He not prosecute the matter for thee,
but will also demand a penalty of thee as a despiser of Himself. For if this same thing
takes place amongst mankind, viz. that if we beat the servant of another, the master is
indignant, and calls the act an insult (for although we be treated injuriously, whether by
slaves, or by freemen, it is fitting that we should await the legal decisions of
magistrates or masters); if then even amongst men, to avenge ourselves would not be safe,
how much more so when God is the avenger!

9. Hath thy neighbour wronged and grieved thee, and involved thee in a thousand ills? Be
it so, yet do not prosecute vengeance on thine own part, lest thou do desire to thy Lord!
Yield the matter to God, and He will dispose of it much better than thou canst desire. To
thee He has given charge simply to pray for the injurer; but how to deal with him, He hath
ordered thee to leave to Himself, Never canst thou so avenge thyself, as He is prepared to
avenge thee, if thou givest place to Him alone, and dost not utter imprecations on him who
has aggrieved thee; but sufferest God to be sole arbiter of the sentence. For although we
may pardon those who have aggrieved us; although we may be reconciled; although we may
pray for them; yet God does not pardon, unless they themselves are converted, and become
better. And He withholds pardon, with a view to their own advantage. For He praises thee,
and approves thee for thy spiritual wisdom; but visits him, in order that he may not grow
worse by thy wisdom. So that the common saying on this subject is not to the point. For
many there are, who when I reproach them because after being exhorted to be reconciled to
their enemies, they will not be persuaded to it, think fit to proffer this apology, which
is nothing less than a cloak for their iniquity.

"I am unwilling," says one, "to be reconciled, lest I should make the man worse, more ill-
tempered, and more disposed to treat me contemptuously hereafter. Besides this, they also
make this plea: "Many people," say they, "think it is weakness in me to come first to a
reconciliation, and to entreat my enemy. All these things are foolish; for the Eye that
slumbers not has seen thy good intention; wherefore, it behoveth thee to make no account
of the opinion of thy fellow-servants, when thou hast gained the opinion of the Judge, Who
is about to try thy cause. 10. But if thy concern be, test thine enemy should become worse
by thy clemency learn this,-that it is not thus he is made worse; but far rather if thou
art unreconciled. For although he were the vilest of men; although he might neither
confess nor publish it openly; yet he will silently approve thy Christian wisdom, and in
his own conscience will respect thy gentleness. Should he, however, persist in the same
iniquity, whilst thou art endeavouring to soften and conciliate, he will have to abide the
heaviest punishment from God. And that ye may know, that although we should pray for our
enemies, and for those who have injured us, God does not pardon, if they are likely to
become worse by our forbearance, I will mention to you an ancient piece of history. Miriam
once spake against Moses. What then did God do? He sent a leprosy upon her, and made her
unclean; notwithstanding that in other respects she had been meek and modest. Afterwards,
when Moses himself, the party injured, besought that the wrath might be removed, God
consented not: but what did He say? "If her father had but spit in her face, should she
not be ashamed? Let her remain," saith He, "without the camp seven days." But what He
means is to this effect. "If," saith He, "she had a father, and he had put her away from
his presence, would she not have undergone the rebuke? I approve thee indeed for thy
fraternal piety, and thy meekness and clemency; but I know when is the due time to remit
her punishment." Do thou then shew all humanity towards thy brother; and do not pardon his
offences in the desire of a greater punishment for him, but of thy tenderness and good
will; yet understand this very plainly, that the more he shall slight thee, whilst thou
art labouring to conciliate, so much the greater punishment will he draw down upon
himself.

11. What sayest thou? tell me, Is he the worse for thy attentions? This is blame to him,
but thy praise. Thy praise, that, whilst seeing him thus behave himself, thou didst not
desist from doing God's will in conciliating him. But to him it is blame, because he has
not been made better by thy clemency. But "it is far more desirable that others should be
blamed because of us, than we because of them." Make me not this frigid reply, of saying,
"I am afraid of its being thought that I made an overture to him out of fear; and that he
will therefore despise me the more." Such a reply indicates a childish and foolish mind,
agitated about human approbation. Let him suppose, that it was out of fear you made the
first advance to him; your reward will be so much the greater; since, being aware of this
beforehand, you still consented to endure all for the fear of God. For he who is in chase
of human approbation, and seeks reconciliation for that end, curtails the recompense of
reward; but he who is quite sure of the fact, that many will vilify and ridicule him, and
even then does not desist, from the attempt at reconciliation, will have a twofold, yea, a
threefold crown. And this is indeed the man who does it for the sake of God. Nor tell me,
that the man has wronged thee in this, or in that particular; for if he hath displayed, in
his conduct towards thee, every kind of iniquity that is in man, yet even so God hath
enjoined thee to forgive him all!

12. Lo! I forewarn, and testify, and proclaim this with a voice that all may hear! "Let no
one who hath an enemy draw near the sacred Table, or receive the Lord's Body! Let no one
who draws near have an enemy! Hast thou an enemy? Draw not near! Wilt thou draw near? Be
reconciled, and then draw near, and touch the Holy Thing!" Nor, indeed, is this my
declaration. Rather it is that of the Lord Himself, Who was crucified for us. That He
might reconcile thee to the Father, He refused not to be sacrificed, and to shed His
blood! And art thou unwilling to utter a word, or to make the first advance, that thou
mayest be reconciled to thy fellow-servant? Hear what the Lord saith, concerning those who
are in this disposition; "If thou bring thy gift to the altar, and there rememberest that
thy brother hath aught against thee"-He does not say, "wait for him to come to thee," nor
"speak with another as mediator," nor "entreat some other," but "do thou thyself make the
advance towards him." For the exhortation is, "Go thy way, first be reconciled to thy
brother." O transcendent wonder! Does He Himself account it no dishonour, that the gift
should be left unoffered, and dost thou think it a mark of disgrace to go first and be
reconciled? And how can such a case, I ask, be deemed worthy of pardon? Were you to see a
member of yours cut off, would you not use every exertion so that it might be reunited to
the body? This do with regard to thy brethren; when thou seest them cut off from thy
friendship, make all haste to recover them! Do not wait for them to make the first
advance, but press onward, that thou mayest be foremost to receive the prize.

13. We are commanded to have only one enemy, the devil With him be thou never reconciled!
But with a brother, never be at enmity in thy heart. And if there should be any narrowness
of soul, let it be only an ephemeral thing, and never last beyond a day's space. For, "let
not the sun," he saith, "go down upon your wrath. For if, before evening, you are
reconciled, you will obtain some pardon from God. But if you remain longer at enmity, that
enmity is no longer the result of your being suddenly carried away by anger and
resentment, but of wickedness, and of a foul spirit, and one which makes a practice of
malice! And this is not the only terrible thing, that you deprive yourself of pardon, but
that the right course becomes still more difficult. For when one day is past, the shame
becomes greater; and when the second has arrived, it is still further increased; and if it
reach a third, and a fourth day, it will add a fifth. Thus the five become ten; the ten,
twenty; the twenty an hundred; and thenceforth the wound will become incurable; for as
time goes on, the breach becomes wider. But do thou, O man, give way to none of these
irrational passions; nor be ashamed, nor blush, nor say within yourself, "A short time ago
we called each other such names, and said a vast number of things fit or not fit to be
spoken; and shall I now hurry at once to a reconciliation?

Who then will not blame my excessive easiness? I answer, no one who has sense will blame
thy easiness; but when thou remainest implacable, then, all persons will deride thee. Then
thou wilt give to the devil the advantage of this wide breach. For the enmity becomes then
more difficult to be got rid of, not by mere lapse of time, but from the circumstances too
that take place in the meanwhile. For as "charity covereth a multitude of sins," so enmity
gives a being to sins that do not exist, and all persons henceforth, are deemed worthy of
credit who turn accusers; who rejoice in the ills of others, and blaze abroad what is
disgraceful in their conduct. 14. Knowing all these things then, make the first advance to
a brother; lay hold of him before he has entirely shrunk away from thee; and should it be
necessary, to run through all the city on the same day; should it be necessary to go
beyond the walls, or to take a long journey; still leaving all other things that may be in
hand, attend only to this one work of reconciling thy brother. For if the work be
laborious, reflect that it is for God's sake thou undergoest all this, and thou shalt
receive sufficient consolation. Stir up thy soul also when it is shrinking, and backward,
and bashful, and ashamed, by perpetually harping on this theme and saying, Why art thou
delaying? Why art thou shrinking and holding back? our concern is not for money, nor for
any other of these fleeting things, but for our salvation. God bids us do all these
things, and all things should be secondary to His commands. This matter is a sort of
spiritual merchandise. Let us not neglect it, let us not be slothful. Let our enemy too
understand that we have taken much pains, in order to do what is well-pleasing unto God.
And though he may again insult, or strike us, or do any other such thing of a still more
grievous kind, let us sustain all things courageously, since we are not so much
benefitting him thereby, as ourselves. Of all good works, this shall most especially
befriend us on That Day.

We have sinned and offended in many and great matters, and have provoked our Lord. Through
His lovingkindness He hath given us this way of reconciliation. Let us, then, not betray
this good treasure. For had He not power to charge us simply to make reconciliation, and
not have any reward assigned to it? for whom hath He to gainsay or rectify His
appointment? Nevertheless, through His great lovingkindness, He hath promised us a large
and unspeakable reward, and one which we must be especially desirous to obtain, the pardon
of our sins; thus also making this our obedience more easy of performance. 15. What
allowance then can be made for us, if even when we might receive so great a reward we
still do not obey the Lawgiver, but persist in our contempt; for that this is a contempt
is plain from hence. If the Emperor had laid down a law, that all those who were enemies
should be reconciled to one another, or have their heads cut off, should we not every one
make haste to a reconciliation with his neighbour? Yes! truly, I think so! What excuse
then have we, in not ascribing the same honour to the Lord, that we should do to those who
are our fellow-servants? For this reason we are commanded to say, "Forgive us our debts,
as we forgive our debtors. What can be more mild, what more merciful, than this precept!
He hath made thee a judge of the pardon of thine own offences! If thou forgivest few
things, He forgives thee few! If thou forgivest many things, He forgives thee many! If
thou pardonest from the heart, and sincerely, God in like manner also pardons thee! If
besides pardoning him thou accountest him a friend, God will also thus deal with thee; so
that the more he has sinned, so much the more is it necessary that we should hasten to a
reconciliation; since it becomes a cause of greater offences being forgiven us. Art thou
willing to learn that there is no pardon for us, if we are mindful of injuries, and that
there is no one who can deliver us?

I will make what I assert plain by an example. Suppose that a neighbour has done you a
certain injury, that he has seized your goods; has confiscated or embezzled them; and not
to confine myself to such a case, let me add to it more things and worse beside, and
whatever you will; he has longed to destroy you; he has exposed you to a thousand perils;
he has manifested every sort of malice towards you; and left nothing undone that human
wickedness can do? For not to go over every thing separately, suppose that he has injured
you to such an extent as no one ever injured any before;-why, even in this case, if you
are resentful, you will not be worthy of pardon. And I will explain how it is so. 16. If
one of your servants owed you an hundred pieces of gold; and some one again was indebted
to him in a few pieces of silver; and if the servants' debtor were to come, and entreat
and supplicate you that he might obtain indulgence, and you were to call in your own
servant, and charge him, saying, "Forgive this man the debt, and from the sum thou owest
me I will deduct this debt; should that servant afterwards be wicked and shameless enough
to seize on his debtor, could any one then rescue him out of your hands? Would you not
most assuredly inflict a thousand stripes upon him, as having been insulted to the last
extremity? And very justly too. This also God will do: for He will say to thee on That
Day, "O wicked and villainous servant, yea, was it of thine own thou forgavest him? Out of
what thou wert indebted to Me, thou wert ordered to account to him. For "Remit," He saith,
"and I will remit unto thee! although, to speak truly, if I had not added this condition,
it would have been even then thy duty to have remitted at the instance of thy Lord. But in
this case, I did not command thee as a master, but I asked it as a favour from a friend;
and I asked it out of My own property; and I promised to give greater things in return;
and yet with all this, thou wert not made a better man.

Moreover men, when they act in this manner, put down as much to their own servants'
accounts, as the measure of the debt is. Thus, for example, suppose the servant owes his
master a hundred pieces of gold; and the debtor of the servant owes ten pieces, should the
latter remit his debt, the master does not remit him his hundred pieces, but these ten
only; and all the rest he still demands. But it is not so with God; if you remit a few
things to your fellow-servant, He remits all your debt. 17. Whence does this appear? From
the very Prayer itself. "For if," saith He, "ye forgive men their debts, your heavenly
Father will forgive your debts." And as much as the difference is between "a hundred
pence" and "ten thousand talents," so great is it between the debts on the one side, and
those on the other! What punishment then must he not deserve, who when he would receive
ten thousand talents, in the room of a hundred pence, yet will not even so remit this
small sum, but offers up the Prayer against himself. For when thou sayest, "Forgive us, as
we forgive," and afterwards dost not forgive, thou art supplicating of God nothing else
than that He would entirely deprive thee of all excuse or indulgence. "But I do not
presume to say," replies some one, "Forgive me as I forgive" but only, "Forgive me." But
what matters this? For if thou say it not thyself, yet God so doeth; as thou forgivest, He
forgives. And this He hath made quite evident from what follows; for there it is said, "If
ye forgive not men, neither doth your heavenly Father forgive you." Think not, therefore,
that it is a pious caution, not to repeat the whole sentence; nor offer up the Prayer by
halves, but as He bade thee so pray thou, in order that the very obligation of that
expression, putting thee daily in fear, may compel thee to the exercise of forgiveness
towards thy neighbours.

18. Do not tell me, "I have besought him many times, I have intreated, I have supplicated,
but I have not effected a reconciliation. Never desist till you have reconciled him. For
He said not, "Leave thy gift, and go thy way. Entreat thy brother. But, "Go thy way. Be
reconciled. So that, although you may have made many entreaties, yet you must not desist
until you have persuaded. God entreats us every day, and we do not hear; and yet He does
not cease entreating. And dost thou then disdain to entreat thy fellow-servant. How is it
then possible for thee ever to be saved? Suppose that thou hast often pleaded and been
repulsed; for this, however, thou wilt obtain a larger reward. For in proportion as he is
contentious, and thou perseverest in entreating, so much the more is thy recompense
increased. In proportion as the good work is accomplished with greater difficulty, and the
reconciliation is one of much labour, so much the greater will be the judgment on him, and
so much the brighter will be the crowns of victory for thy forbearance. Let us not merely
applaud all this, but exemplify it too in our deeds; and never recede from the work, until
we are restored to our former state of friendship. For it is not enough merely to avoid
grieving an enemy, or doing him an injury, or being in our minds unkindly disposed towards
him; but it is necessary that we should prepare him to be kindly affected towards
ourselves.

For I hear many saying, "I have no hostility; I am not annoyed; neither have I any thing
to do with him. But this is not what God commands, that thou shouldest have nothing to do
with him; but that thou shouldest have much to do with him. For this reason he is thy
"brother. For this reason He said not, "Forgive thy brother what thou hast against him.
But what then? "Go thy way. First be reconciled to him; and should he have "any thing
against thee," yet desist not, before thou hast reunited the member in friendly concord.
But thou, who in order that thou mayest obtain a useful servant, tellest out the gold, and
discoursest with many merchants, and often undertakest long journeys, tell me, art thou
not up and doing to the utmost, in order that thou mayest convert an enemy into a friend?
And how then wilt thou be able to call upon God, whilst thou art thus neglecting His laws?
Assuredly, the possession of a servant will be of no great profit to us; but the making an
enemy a friend, will render God propitious and favourable toward us; and will easily set
us free from our sins; and gain us praise with men, as well as great security in our life;
for nothing can be more unsafe than he who has even only a single enemy. For our earthly
reputation is injured, whilst such a man is saying a thousand evil things of us to every
body.

Our minds are also in a state of fermentation, and our conscience disturbed; and we are
exposed to a continual tempest of anxious thoughts. 19. Now since we are conscious of the
truth of all this, let us set ourselves free fromchastisement and vengeance; and let us
shew our reverence for the present feast, by doing all that has been said; and those same
favours which we think to obtain from the Emperor on account of the feast, let us
ourselves enable others to enjoy. For I hear, indeed, many saying, that the Emperor, out
of his reverence for the Holy Passover, will be reconciled to the city and will pardon all
its offences. How absurd then is it, that when we have to depend for our safety upon
others, we bring forward the feast, and its claims; but that when we are commanded to be
reconciled one with another, we treat this same feast with disdain, and think nothing of
it. No one, truly, so pollutes this holy feast, as he does, who, whilst he is keeping it,
cherishes malignity. Or rather, I might say, that such a person cannot possibly keep it,
though he should remain without food ten days successively. For where there is enmity and
strife, there can be neither fast nor festival. Thou wouldest not dare to touch the holy
Sacrifice with unwashed hands, however pressing the necessity might be. Approach not then
with an unwashed soul! For this is far worse than the other and brings a heavier
punishment. For nothing so fills the mind with impurity, as anger remaining constantly
within it. The spirit of meekness settles not where wrath or passion exists;

and when a man is destitute of the Holy Spirit, what hope of salvation shall he have, and
how shall he walk aright? Do not then, O beloved, whilst thou art desirous to be revenged
of thine enemy, cast thyself down headlong; nor cause thyself to be left alone without the
guardianship of God! For, in truth, if the duty were a difficult one, yet the greatness of
the punishment, which results from this action of disobedience, were sufficient to arouse
the most slothful and supine, and to persuade them to undergo every degree of labour. But
now our argument has shewn that the duty is most easy, if we are willing. 20. Let us not
then be negligent of what is our life, but let us be in earnest; and do every thing, in
order that we may be without an enemy, and so present ourselves at the sacred Table. For
nothing,-nothing, I repeat, of what God commands will be difficult, if we give heed: and
this is evident from the case of those who are already reformed. How many used to be
cheated by the habit of using oaths, and to fancy this practice extremely difficult of
reformation. Nevertheless, through the grace of God, when ye put forth but a little
effort, ye for the most part washed yourselves clean of this vice. For this reason I
beseech you to lay aside also what remains, and to become teachers of others. And to those
who have not yet achieved it, but allege to us the length of time during which they were
before swearers, and say that it is impossible for them to pluck up in a short time that
which has been rooted for many years; I would make this answer, that where any precept
among those commanded by God requires to be put in due practice, there is no need of
length of time, nor of a multitude of days, nor an interval of years; but of fear only,
and reverence of soul; and then we shall be sure to accomplish it, and that in a short
time. But lest you should suppose that I speak these things at random, take a man whom you
think much addicted to swearing; one that swears more times than he speaks; hand this man
over to me for only ten days, and if I do not rid him of all his habit in these few days,
pass the severest sentence on me.

21. And that these words are not a vain boast, shall be made manifest to you from things
that have already happened. What could be more stupid than the Ninevites? What more devoid
of understanding? Yet, nevertheless, these barbarian, foolish people, who had never yet
heard any one teaching them wisdom, who had never received such precepts from others, when
they heard the prophet saying, "Yet three days, and Nineveh shall be overthrown," laid
aside, within three days, the whole of their evil customs. The fornicator became chaste;
the bold man meek; the grasping and extortionate moderate and kind; the slothful
industrious. They did not, indeed, reform one, or two, or three, or four vices by way of
remedy, but the whole of their iniquity. But whence does this appear, says some one? From
the words of the prophet; for the same who had been their accuser, and who had said, that
"the cry of their wickedness hath ascended up even to heaven: himself again bears
testimony of an opposite kind, by saying, "God saw that every one departed from their own
evil ways. He does not say, from fornication, or adultery, or theft, but from their "own
evil ways. And how did they depart? As God knew, not as man judged of the matter.

After this are we not ashamed, must we not blush, if it turns out that in three days only
the barbarians laid aside all their wickedness, but that we, who have been urged and
taught during so many days, have not got the better of one bad habit? These men had,
moreover, gone to the extreme of wickedness before; for when you hear it said, "The cry of
their wickedness is come up before me; you can understand nothing else than the excess of
their wickedness. Nevertheless, within three days they were capable of being transformed
to a state of complete virtue. For where the fear of God is, there is no need of days, or
of an interval of time; as likewise, on the contrary, days are of no service where there
is a want of this fear. For just as in the case of rusted implement, he that rubs them
only with water, though he spend a long time on them, will not rid them of all that
foulness; but he that puts them in a furnace, will make them presently brighter than even
those newly fabricated: so too a soul, stained with the rust of sin, if it cleanse itself
slightly, and in a negligent way, and be every day repenting, will gain no further
advantage. But if it cast itself into the furnace, as it were, of the fear of God, it will
in a very short time purge all away.

22. Let us not then be procrastinating till to-morrow. For we "know not what the next day
may bring forth;" nor let us say, "we shall conquer this habit by little and little;"
since this little and little will never come to an end. Wherefore, dismissing that excuse,
we should say, "If we do not reform the practice of swearing to-day, we will not leave off
till we do, though ten thousand things were to press us; though it were necessary to die,
or to be punished, or to lose all we have; we will not give the devil the advantage of
slackness, nor the pretext of delay." Should God perceive thy soul inflamed, and thy
diligence quickened, then He also Himself will lend His assistance to thy reformation!
Yea, I pray and beseech you, let us be in earnest, lest we also hear it said of us, "The
men of Nineveh shall rise up, and shall condemn this generation;" for these, when they had
once heard, reformed themselves; but we are not converted after frequent hearing. These
were proficients in every part of virtue, but we in no part. They when they heard that
their city would be overthrown were affrighted; but we, though we have heard of Hell, are
not affrighted: these, men who did not partake of the instructions of the prophets; we,
enjoying the advantage of perpetual teaching, and of much grace.

23. These things I now speak to you, not as if reproving you for your own sins, but for
the sake of others; for I know full well that by you (as I have already observed), this
law concerning swearing has been accomplished. But this does not suffice for our safety,
unless by teaching we amend others, since he who produced the one talent, restoring as he
did the whole portion committed to him, was punished, because he had not enriched that
with which he was entrusted. Wherefore, let us not regard this point, that we ourselves
have been set free from this sin; but until we have delivered others from it, let us not
desist; and let every one offer to God ten friends whom he has corrected; whether thou
hast servants, or apprentices: or if you have neither servants, nor apprentices, you have
friends; these do thou reform. Further, do not make me this reply; "We have banished oaths
for the most part, and we are rarely caught in that snare; but let even this rarity of
offending be got rid of. If you had lost one piece of gold, would you not go about to all
persons, searching and making enquiry, in order to find it? This do also with regard to
oaths. If you perceive that you have been cheated out of one oath, weep, lament, as though
your whole substance were lost. Again I say what I did before. Shut up thyself at home;

make it a subject of practice and exercise along with thy wife, thy children, and
domestics. Say to thyself in the first instance, "I must not put a finger to private or
public matters until I have rectified this soul of mine. If you will thus school your own
sons, they too will instruct their children in turn, and thus this discipline, reaching
even to the consummation and appearing of Christ, will bring all that great reward to
those who go to the root of the matter. If your son has learnt to say, "Believe me; he
will not be able to go up to the theatre, or to enter a tavern, or to spend his time at
dice; for that word, lying upon his mouth instead of a bridle, will make him however
unwilling feel shame and blush. But if at any time he should appear in these places, it
will quickly compel him to retreat. Suppose some persons laugh. Do thou on the other hand
weep for their transgression! Many also once laughed at Noah whilst he was preparing the
ark; but when the flood came, he laughed at them; or rather, the just man never laughed at
them at all, but wept and bewailed! When therefore thou seest persons laughing, reflect
that those teeth, that grin now, will one day have to sustain that most dreadful wailing
and gnashing, and that they will remember this same laugh on That Day whilst they are
grinding and gnashing! Then thou too shalt remember this laugh!

How did the rich man laugh at Lazarus! But afterwards, when he beheld him in Abraham's
bosom, he had nothing left to do but to bewail himself! 24. Being mindful then of all
these things, be urgent with all, for the speedy fulfilment of this precept. And tell me
not, that you will do this by little and little; nor put it off till the morrow, for this
to-morrow never finds an end. Forty days have already passed away. Should the Holy Easter
pass away, I will thenceforward pardon no one, nor employ further admonition, but a
commanding authority, and severity not to be despised. For this apology drawn from custom
is of no force. Why may not the thief as well plead custom, and get free from punishment?
Why may not the murderer and adulterer? Therefore I protest, and give warning to all, that
if, when I have met you in private, and put the matter to the proof (and I will certainly
put it to the proof), I detect any who have not corrected this vice, I will inflict
punishment upon them, by ordering them to be excluded from the Holy Mysteries; not that
they may remain always shut out, but that having reformed themselves, they may thus enter
in, and with a pure conscience enjoy the Holy Table; for this is to be a partaker of the
Communion! God grant that through the prayers of those who preside over us, as well as of
all the saints, having corrected these and all other deficiencies, we may obtain the
kingdom of heaven through the grace and lovingkindness of our Lord Jesus Christ, with Whom
to the Father, together with the Holy Spirit, be glory, honour, and adoration, now and
ever, world without end. Amen.

HOMILY 21

On the return of Flavian the Bishop, and the reconciliation of the Emperor with the city,
and with those who had offended in overthrowing the Statues. 1. To-Day, I shall begin with
that very same saying with which I have ever been used to open my address to you during
the season of danger, and shall say together with you, "Blessed be God," Who hath granted
us this day to celebrate this holy Feast with much joy and gladness; and hath restored the
head to the body, the shepherd to the sheep, the master to the disciples, the general to
the soldiers, the High Priest to the Priests! Blessed be God, "Who doeth exceeding
abundantly above what we ask or think!" For to us it would have seemed sufficient, had we
been but delivered from the hitherto impending evil; and for this we made all our
supplication. But the God who loveth man, and ever in His giving surpasseth our prayers by
an excess of bounty, hath brought back our Father too, sooner than we could at all have
expected. Who would, indeed, have thought that in so few days, he would have gone, and
have had audience with the Emperor, and set us free from the calamity, and again come back
to us so quickly, as to be able to anticipate the Holy Passover, and to celebrate it with
ourselves? Behold, however, this event, which was so contrary to expectation, hath been
realized! We have received back our Father; and we enjoy so much the greater pleasure,
inasmuch as we have received him back now beyond our hopes. For all these things, let us
give thanks to the merciful God, and be amazed at the power, the lovingkindness, the
wisdom, and the tender care which has been manifested on behalf of the city. For the devil
had attempted its entire subversion through the daring crimes committed; but God, by means
of this same calamity, hath adorned the city, the Priest, and the Emperor; and hath made
them all more illustrious.

2. The city hath won renown, because when such a danger had overtaken her, passing by at
once all those who were in power, those who were surrounded with much wealth, those who
possessed great influence with the Emperor, it fled for refuge to the Church, and to the
Priest of God, and with much faith, rested itself entirely upon the hope which is from
above! Many indeed, after the departure of the common Father, were ready to terrify those
who lay in prison, by saying, "The Emperor does not lay aside his wrath, but is still more
provoked, and is thinking of the utter ruin of the city." But whilst they were whispering
all this, and much more, they who were then in bonds were not the least intimidated, but
upon our saying, "These things are false, and they are a device of the devil, who desires
to fill you with consternation;" they replied to us, "We need no consolation to be
addressed to us; for we know where we have taken refuge from the first; and upon what hope
we have rested ourselves. We have fixed our safety upon the sacred anchor! We have not
entrusted this to man, but to the Almighty God; therefore we are most assuredly confident,
that the result will be favourable; for it is impossible, truly impossible, that this hope
can ever be confounded!" To how many crowns, how many encomiums, is this equivalent for
our city? How much of God's favour will it draw down upon us too in our other affairs! For
it is not, indeed it is not a thing belonging to a soul of mean order to be watchful
against the attack of temptations, and to look to God; and scorning all that is human, to
yearn after that Divine aid.

3. The city then hath thus won renown; and the Priest again not less than the city, for be
exposed his life for all; and while there were many things to hinder him, as the winter,
his age, the feast, and not less than these, his sister, then at her last breath, he
raised himself above all these obstacles, and did not say to himself, "What a thing is
this? Our only remaining sister, she who hath drawn the yoke of Christ along with me, and
who hath been my domestic companion so long, is now at her last breath; and shall we
desert her, and go hence, and not behold her expiring, and uttering her paring words? But
she indeed was praying daily, that we might close her eyes, and shut and compose her
mouth, and attend to all other things pertaining to the burial; but now in this case, as
one deserted, and deprived of a protector, she will obtain none of these offices from her
brother; of him whom she especially desired to obtain them; but when she gives up the
ghost, she will not see him whom she loved more to have with her than all others? And will
not this be heavier to her than dying many times over? Yes, although I were far away,
would it not be right to come with speed, and do, and suffer any thing, for the purpose of
shewing her this kindness? And now when I am near, shall I leave her, and taking my
departure abandon her? And how then will she sustain the remainder of her days?"

4. Yet, so far was he from saying any of these things, that he did not even think of them;
but esteeming the fear of God above all the ties of kindred, he recognized the fact, that
as tempests display the pilot, and dangers the general, so also a time of trial makes the
Priest to become manifest. "All men," saith he, "are eagerly looking on us; the Jews as
well as the Greeks; let us not confound the expectations which these have of us; let us
not overlook so great a shipwreck; but having committed to God all things that pertain to
ourselves, let us venture our life itself too!" Consider, moreover, the magnanimity of the
Priest, and the lovingkindness of God! All those things which he disregarded, all those he
enjoyed; in order that he might both receive the reward of his readiness, and that he
might obtain a greater pleasure by enjoying them contrary to expectation! He preferred to
celebrate the festival in a foreign place, and far from his own people, for the sake of
the city's safety. But God restored him to us before the Paschal feast, so as to take a
common part with us in the conduct of the festival; in order that he might have the reward
of his choice, and enjoy the greater gladness! He feared not the season of the year; and
there was summer during the whole period he was travelling. He took not his age into
account; and he dispatched this long journey with just as much ease as if he had been
young and sprightly! He thought not of his sisters decease nor was enervated by it, and
when he returned he found her still alive, and all things which were disregarded by him,
were all obtained!

5. Thus, the priest hath indeed won renown both with God and man! This transaction hath
also adorned the Emperor with a splendour beyond the diadem! First, in that it was then
made apparent that he would grant that to the priests which he would not to any other;
secondly, that he granted the favour without delay, and quelled his resentment. But that
you may more clearly understand the magnanimity of the Emperor, and the wisdom of the
priest, and more than both these, the lovingkindness of God; allow me to relate to you a
few particulars of the conference which took place. But what I am now about to relate I
learnt from one of those who were within the palace; for the Father has told us neither
much nor little on the affair; but ever imitating the magnanimity of Paul, he hides his
own good deeds; and to those who on all sides were asking him questions as to what he said
to the Emperor; and how he prevailed upon him; and how he turned away his wrath entirely,
he replied, "We contributed nothing to the matter, but the Emperor himself (God having
softened his heart), even before we had spoken, dismissed his anger, and quelled his
resentment; and discoursing of the events that had taken place as if some other person had
been insulted, he thus went over all the events that had happened without anger." But
those things which he concealed from humility, God hath brought to light.

6. And what were these? I will proceed to relate them to you by going a little farther
back in the story. When he went forth from the city, leaving all in such great
despondency, he endured what was far more grievous than we ourselves suffered, who were in
the midst of these calamities. For, in the first place, meeting in the midst of his
journey with those who had been sent by the Emperor to make inquisition upon the events
which had happened; and learning from them, on what terms they were sent; and reflecting
upon the dreadful events that were in store for the city, the tumults, the confusion, the
flight, the terror, the agony, the perils, he wept a flood of tears, and his bowels were
rent with compassion; for with fathers, it is usual to grieve much more, when they are not
able to be present with their suffering children; which was just what this most tender-
hearted man now endured; not only lamenting the calamities which were in reserve for us,
but that he was far away from us, whist we were enduring them. But this was, however, for
our safety. For as soon as he had learned these things from them; more warmly did the
fountain of his tears then gush forth, and he betook himself to God with more fervent
supplication; and spent his nights without sleep, beseeching Him that He would succour the
city, while enduring these things, and make the mind of the Emperor more placable.

And as soon as he came to that great city, and had entered the royal palace, he stood
before the Emperor at a distance,-speechless,-weeping,-with downcast eyes,-covering his
face as if he himself had been the doer of all the mischief; and this he did, wishing
first to incline him to mercy by his posture, and aspect, and tears; and then to begin an
apology on our behalf; since there is but one hope of pardon for those who have offended,
which is to be silent, and to utter nothing in defence of what has been done. For he was
desirous that one feeling should be got rid of, and that another should take its place;
that anger should be expelled, and sadness introduced, in order that he might thus prepare
the way for the words of his apology; which indeed actually took place. And just as Moses
going up to the mount, when the people had offended, stood speechless himself, until God
called him, saying, "Let me alone, and I will blot out this people; so also did he now
act: The Emperor therefore, when he saw him shedding tears, and bending toward the ground,
himself drew near; and what he really felt on seeing the tears of the priest, he made
evident by the words he addressed to him; for they were not those of a person provoked or
inflamed, but of one in sorrow; not of one enraged, but rather dejected, and under
constraint of extreme pain.

7. And that this is true, ye will understand when ye hear what were his words. For he did
not say, "What does this mean? Hast thou come heading an embassy on behalf of impious and
abominable men, such as ought not even to live; on behalf of rebels, of revolutionists,
who deserve the utmost punishment?" But dismissing all words of that sort, he composed a
defence of himself full of respectfulness and dignity; and he enumerated the benefits,
which during the whole time of his reign he had conferred upon the city; and at each of
these be said, "Was it thus I should have been treated in return for these things? What
injuries had I done, that they should take such revenge? What complaint had they, great or
small, that they must not insult me only, but the deceased also? Was it not sufficient to
wreak their resentment against the living? Yet they thought they were doing nothing grand,
unless they insulted those now in their graves. Granting that I had injured them, as they
suppose; surely it would have been becoming to spare the dead, who had done them no wrong;
for they could not have the same complaint against them. Did I not ever esteem this city
above every thing, and account it as dearer than my native place? And was it not a matter
of my continual prayers to visit this city; and did I not make this my oath to all men?"

8. Upon this, the priest sobbing bitterly, and shedding warmer tears, no longer kept
silence: for he saw that the defence of the Emperor was raising our crime to a still
higher amount; but heaving from the bottom of his heart a deep and bitter sigh, he said,
"We must confess, O Emperor, this love which you have shewn towards our country! We cannot
deny it! On this account, especially, we mourn, that a city thus beloved has been
bewitched by demons; and that we should have appeared ungrateful towards her benefactor,
and have provoked her ardent lover. And although you were to overthrow; although you were
to burn; although you were to put to death; or whatever else you might do, you would never
yet have taken on us the revenge we deserve. We ourselves have, by anticipation, inflicted
on ourselves what is worse than a thousand deaths! For what can be more bitter, than when
we are found to have unjustly provoked our benefactor, and one who loved us so much, and
the whole world knows it, and condemns us for the most monstrous ingratitude! If
Barbarians had made an incursion on our city, and razed its walls, and burnt its houses,
and had taken and carried us away captive, the evil had been less. And why so? but
because, whilst you live, and continue such a generous kindness towards us, there might be
a hope that we might again be brought back to our former condition, and regain a more
illustrious liberty.

But now, having been deprived of your favour, and having quenched yore love, which was a
greater security to us than any wall, whom have we left to fly to? Where else shall we
have to look, when we have provoked so benign a lord, so indulgent a father? So that while
they seem to have committed offences of the most intolerable kind, they have on the other
hand suffered the most terrible evils; not daring to look any man in the face; nor being
able to look upon the sun with free eyes; shame everywhere weighing down their eyelids,
and compelling them to hide their heads! Deprived of their confidence, they are now in a
more miserable condition than any captives, and undergo the umost dishonour; and whilst
thinking of the magnitude of their evils, and the height of insolence to which they have
rushed, they can scarce draw breath; inasmuch as they have drawn on their own heads
severer reproaches from all the inhabitants of the world, than even from him who is seen
to have been insulted.

9. But yet, O Emperor, if you are willing, there is a remedy for the wound, and a medicine
for these evils, mighty as they are! Often, indeed, has it occurred amongst private
individuals, that great and insufferable offences have become a foundation for
greataffection. Thus also did it happen in the case of our human race. For when God made
man, and placed him in Paradise, and held him in much honour; the devil could not bear
this his great prosperity, and envied him, and cast him out from that dignity which had
been granted. But God was so far from forsaking him, that He even opened Heaven to us
instead of Paradise; and in so doing, both shewed His own lovingkindness, and punished the
devil the more severely. So do thou too now! The demons have lately used all their
efforts, that they may effectually rend from your favour that city which was dearest of
all to you. Knowing this then, demand what penalty you will, but let us not become
outcasts from your former love! Nay, though it is a strange thing, I must say, display
towards us now still greater kindness than ever; and again write this city's name among
the foremost in your love;-if you are indeed desirous of being revenged upon the demons
who were the instigators of these crimes! For if you pull down, and overturn, and raze the
city, you will be doing those very things which they have long been desiring.

But if you dismiss your anger, and again avow that you love it even as you did before, you
have given them a deadly blow. You have taken the most perfect revenge upon them by
shewing, not only that nothing whatever has come for them of their evil designs; but that
all hath proved the very opposite of what they wished. And you would be just in acting
thus, and in shewing mercy to a city, which the demons envied on account of your
affection; for if you had not so exceedingly loved her, they would not have envied her to
such a degree! So that even if what I have asserted is extraordinary, it is nevertheless,
true, that what the city hath suffered, hath been owing to thee, and thy love! What
burning, what devastation, so bitter as those words, which you uttered in your own
defence? 10. You say now, that you have been insulted, and sustained wrongs such as no
Emperor ever yet did. But if you will, O most gracious, most wise, and most religious
Sovereign, this contempt will procure you a crown, more honourable and splendid than the
diadem you wear! For this diadem is a display of your princely virtue, but it is also a
token of the munificence of him who gave it; but the crown woven from this your humanity
will be entirely your own good work, and that of your own love of wisdom; and all men will
admire you less for the sake of these precious stones, than they will applaud you for your
superiority over this wrath. Were your Statues thrown down? You have it in your power
again to set up others yet more splendid. For if you remit the offences of those who have
done you injury, and take no revenge upon them, they will erect a statue to you, not one
in the forum of brass, nor of gold, nor inlaid with gems; but one arrayed in that robe
which is more precious than any material, that of humanity and tender mercy! Every man
will thus set you up in his own soul; and you will have as many statues, as there are men
who now inhabit, or shall hereafter inhabit, the whole world! For not only we, but all
those who come after us, and their successors, will hear of these things, and will admire
and love you, just as if they themselves had experienced this kindness!

11. And to shew that I do not speak this in a way of flattery, but that it will certainly
be so, I will relate to you an ancient piece of history, that you may understand that no
armies, nor warlike weapons, nor money, nor multitude of subjects, nor any other such
things are wont to make sovereigns so illustrious, as wisdom of soul and gentleness. It is
related of the blessed Constantine, that on one occasion, when a statue of himself had
been pelted with stones, and many were instigating him to proceed against the perpetrators
of the outrage; saying, that they had disfigured his whole face by battering it with
stones, he stroked his face with his hand, and smiling gently, said, "I am quite unable to
perceive any wound inflicted upon my face. The head appears sound, and the face also quite
sound." Thus these persons, overwhelmed with shame, desisted from their unrighteous
counsel.

This saying, even to the present day, all repeat; and length of time hath neither weakened
nor extinguished the memory of such exalted wisdom. How much more illustrious is such an
action, than any number of warlike trophies! Many and great titles did he build, and many
barbarous tribes did he conquer; not one of which we now remember; but this saying is
repeated over and over again, to the present day; and those who follow us, as well as
those who come after them, will all hear of it. Nor indeed is this the only admirable
thing; that they will hear of it; but that when men speak of it, they do so with
approbation and applause; and those who hear of it, receive it with the like; and there is
no one who, when he has heard it, is able to remain silent, but each at once cries out,
and applauds the man who uttered it, and prays that innumerable blessings may be his lot
even now deceased. But if amongst men, this saying has gained him so much honour, how many
crowns will he obtain with the merciful God!

12. And why need I speak of Constantine, and other men's examples, when it were fitting
that I should exhort you by considerations nearer home, and drawn from your own
praiseworthy actions. You remember how but lately, when this feast was near at hand, you
sent an epistle to every part of the world giving orders that the inmates of the prisons
should be set free, and their crimes be pardoned. And as if this were not sufficient to
give proof of your generosity, you said in your letters, "O that it were possible for me
to recal and to restore those who are dead, and to bring them back to their former state
of life! Remember now these words. Behold the season of recalling and restoring the
deceased, and bringing them back to former life! For these are indeed already dead, even
before the sentence hath been pronounced; and the city hath now taken up its tabernacle at
the very gates of Hades! Therefore raise it up again, which you can do without money,
without expense, without loss of time or labour! It is sufficient merely for you to open
your lips, and you will restore to life the city which at present lieth in darkness. Grant
now, that henceforth it may bear an appellation derived from your philanthropy; for it
will not be so much indebted to the kindness of him who first founded it, as it will be to
your sentence. And this is exceedingly reasonable; for he but gave it its beginning, and
departed;

but you, when it had grown up and become great; and when it was fallen, alter all that
great prosperity; will have been its restorer. There would have been nothing so wonderful
in your having delivered it from danger, when enemies had captured, and barbarians overrun
it, as in your now sparing it. That, many of the Emperors have frequently done; but should
you alone accomplish this, you will be first in doing it, and that beyond all expectation.
And the former of these good deeds, the protection of your subjects, is not at all
wonderful or extraordinary; but is one of those events which are of continual occurrence;
but the latter, the dismissal of wrath after the endurance of such provocations, is
something which surpasses human nature. 13. Reflect, that the matter now for your
consideration is not respecting this city only, but is one that concerns your own glory;
or rather, one that affects the cause of Christianity in general. Even now the Gentiles,
and Jews, and the whole empire as well as the barbarians, (for these last have also heard
of these events,) are eagerly looking to you, and waiting to see what sentence you will
pronounce with regard to these transactions. And should you decree a humane and merciful
one; all will applaud the decision, and glorify God, and say one to another, "Heavens! how
great is the power of Christianity, that it restrains and bridles a man who has no equal
upon earth; a sovereign, powerful enough to destroy and devastate all things; and teaches
him to practice such philosophy as one in a private station had not been likely to
display! Great indeed must be the God of the Christians, who makes angels out of men, and
renders them superior to all the constraining force of our nature!"

14. Nor ought you, assuredly, to entertain that idle fear; nor to bear with those who say
that other cites will become worse, and grow more contemptuous of authority, if this city
goes unpunished. For if you were unable to take vengeance; and they, after doing these
things, had forcibly defied you; and the power on each side was equally matched; then
reasonably enough might such suspicions be entertained. But if, terrified and half dead
with fear, they run to cast themselves at your feet, through me; and expect daily nothing
else but the pit of slaughter, and are engaged in common supplications; looking up to
heaven and calling upon God to come to their aid, and to favour this our embassy; and have
each given charge about his private affairs, as if they were at their last gasp; how can
such a fear be otherwise than superfluous? If they had been ordered to be put to death,
they would not have suffered as much as they do now, living as they have done so many days
in fear and trembling; and when the evening approaches, not expecting to behold the
morning; nor when the day arrives, hoping to reach the evening! Many too have fallen in
with wild beasts, while pursuing their way through desert places, and removing to
untrodden spots; and not men only, but also little children and women; free born, and of
good condition; hiding themselves many days and nights in caves, and ravines, and holes of
the desert!

A new mode of captivity hath indeed befallen the city. Whilst the buildings and walls are
standing, they suffer heavier calamities than when cities have been set on fire! Whilst no
barbarian foe is present, whilst no enemy appears, they are more wretchedly situated than
if actually taken; and the rustling only of a leaf scares them all every day! And these
are matters which are universally known; so that if all men had seen the city razed to the
ground, they would not have been taught such a lesson of sobriety, as by hearing of the
calamities which have now befallen it. Suppose not, therefore, that other cities will be
made worse in future! Not even if you had overturned other cities, would you have so
effectually corrected them, as now, by this suspense concerning their fate, having
chastised them more severely than by any punishment! 15. Do not, then, carry this calamity
any father; but allow them henceforth to take breath again. For to punish the guilty, and
to exact the penalty for these deeds, were easy and open to any one; but to spare those
who have insulted you, and to pardon those who have committed offences undeserving of
pardon, is an act of which only some one or two are capable; and especially so, where the
person treated with indignity is the Emperor. It is an easy matter to place the city under
the subjection of fear; but to dispose all to be loving subjects; and to persuade them to
hold themselves well affected towards your government; and to offer not only their common,
but individual prayers for your empire; is a work of difficulty. A monarch might expend
his treasures, or put innumerable troops in motion, or do what else he pleased, but still
he would not be able to draw the affections of so many men towards himself as may now very
easily be done. For they who have been kindly dealt with, and those who hear of it too,
will be well affected towards you, even as the recipients of the benefit. How much money,
how many labours would you not have expended to win over to yourself the whole world in a
short space of time;

and to be able to persuade all those men who are now in existence, as well as all future
generations, to invoke upon your head the same blessings which they pray for on behalf of
their own children! And if you will receive such a reward from men, how much greater will
you have from God! And this, not merely from the events which are now taking place, but
from those good deeds which shall be performed by others in time to come. For if ever it
should be that an event similar to what has now occurred should take place, (which God
forbid! and any of those who have been treated with indignity, should then be consulting
about prosecuting measures against the rioters; your gentleness and moral wisdom will
serve them instead of all other teaching and admonition; and they will blush and be
ashamed, having such an example of wisdom, to appear inferior. So that in this way you
will be an instructor to all posterity; and you will obtain the palm amongst them, even
although they should attain to the highest point of moral wisdom! For it is not the same
thing for a person to set the first example of such meekness himself and by looking at
others, to imitate the good actions they have performed. On this account, whatever
philanthropy, or meekness, those who come after you may display, you will enjoy the reward
along with them; for he who provides the root, must be considered the source of the
fruits.

For this reason, no one can possibly now share with you the reward that will follow your
generosity, since the good deed hath been entirely your own. But you will share the reward
of all those who shall come after, if any such persons should make their appearance; and
it will be in your power to have an equal share in the merit of the good work along with
them, and to carry off a portion as great as teachers have with scholars. And supposing
that no such person should come into being, the tribute of commendation and applause will
be accumulating to you throughout every age. 16. For consider, what it is for all
posterity to hear it reported, that when so great a city had become obnoxious to
punishment and vengeance, that when all were terrified, when its generals, its magistrates
and judges, were all in horror and alarm, and did not dare to utter a word on behalf of
the wretched people; a single old man, invested with the priesthood of God, came and moved
the heart of the Monarch by his mere aspect and intercourse; and that the favour which he
bestowed upon no other of his subjects, he granted to this one old man, being actuated by
a reverence for God's laws! For in this very thing, O Emperor, that I have been sent
hither on this embassy, the city hath done you no small honour; for they have thus
pronounced the best and the most honourable judgment on you, which is, that you respect
the priests of God, however insignificant they may be, more than any office placed under
your authority!

17. But at the present time I have come not from these only, but rather from One who is
the common Lord of angels and men, to address these words to your most merciful and most
gentle soul, "if ye forgive men their debts, your heavenly Father will forgive you your
trespasses." Remember then that Day when we shall all give an account of our actions!
Consider that if you have sinned in any respect, you will be able to wipe away all
offences by this sentence and by this determination, and that without difficulty and
without toil. Some when they go on an embassy, bring gold, and silver, and other gifts of
that kind. But I am come into your royal presence with the sacred laws; and instead of all
other gifts, I present these; and I exhort you to imitate your Lord, who whilst He is
daily insulted by us, unceasingly ministers His blessings to all! And do not confound our
hopes, nor defeat our promises. For I wish you withal to understand, that if it be your
resolution to be reconciled, and to restore your former kindness to the city, and to remit
this just displeasure, I shall go back with great confidence. But if you determine to cast
off the city, I shall not only never return to it, nor see its soil again, but I shall in
future utterly disown it, and enrol myself a member of some other city; for God forbid
that I should ever belong to that country, which you, the most mild and merciful of all
men, refuse to admit to peace and reconciliation!

18. Having said this, and much more to the same effect, he so overcame the Emperor, that
the same thing occurred which once happened to Joseph. For just as he, when he beheld his
brethren, longed to shed tears, but restrained his feeling, in order that he might not
spoil the part which he was playing; even so did the Emperor mentally weep, but did not
let it be seen, for the sake of those who were present. He was not, however, able to
conceal the feeling at the close of the conference; but betrayed himself, though against
his will. For after this speech was finished, no further words were necessary, but he gave
utterance to one only sentiment, which did him much more honour than the diadem. And what
was that? "How, said he, "can it be any thing wonderful or great, that we should remit our
anger against those who have treated us with indignity; we, who ourselves are but men;
when the Lord of the universe, having come as He did on earth, and having been made a
servant for us, and crucified by those who had experienced His kindness, besought the
Father on behalf of His crucifiers, saying, "Forgive them, for they know not what they do?
What marvel, then, if we also should forgive our fellow-servants! And that these words
were not a pretence was proved by all that followed. And not the least, that particular
circumstance which I am now about to mention;

for this our priest, when he would have remained there, and celebrated the feast together
with himself, he urged, though contrary to what he would have wished,-to use all speed,
and diligence, to present himself to his fellow-citizens. "I know," said he, "that their
souls are still agitated; and that there are many relics of the calamity left. Go, give
them consolation!If they see the helmsman, they will no longer remember the storm that has
passed away; but all recollection of these sorrowful events will be effaced! And when the
Priest was urgent, entreating him to send his own son, he, wishing to give the most
satisfactory proof of his having entirely blotted out from his soul every wrathful
feeling, answered; "Pray that these hindrances may be taken out of the way; that these
wars may be put an end to; and then I will certainly come myself." 19. What could be
gentler than such a soul? Let the Gentiles henceforward be ashamed; or rather, instead of
being ashamed, let them be instructed; and leaving their native error, let them come back
to the strength of Christianity, having learned what our philosophy is, from the example
of the Emperor and of the Priest! For our most pious Emperor stayed not at this point; but
when the Bishop had left the city, and come over the sea, he dispatched thither also
certain persons, being most solicitous and painstaking to prevent any waste of time lest
the city should be thus deprived of half its pleasure, whilst the bishop was celebrating
the feast beyond its walls. Where is the gracious father that would have so busied himself
on behalf of those who had insulted him? But I must mention another circumstance that
redounds to the praise of the just man. For when he had accomplished this, he did not make
it his endeavour, as any one else might have done, who was fond of glory, to deliver those
letters himself, which were to set us free from the state of dejection in which we were;
but since he was journeying at too slow a rate for this, he thought proper to send forward
another person in his stead; one among those who were skilled in horsemanship, to be the
bearer of the good news to the city; lest its sadness should be prolonged by the tardiness
of his arrive. For the only thing he earnestly coveted was this; not that he might come
himself, bringing these favourable tidings, so full of all that is delightful, but that
our country might as soon as possible breathe freely again.

20. What therefore ye then did, in decking the forum with garlands; lighting lamps,
spreading couches of green leaves before the shops, and keeping high festival, as if the
city had just come into being, this do ye, although in another manner, throughout all
time;-being crowned, not with flowers, but with virtue;-kindling in your souls the light
which comes from good works; rejoicing with a spiritual gladness. And let us never fail to
give God thanks continually for all these things, not only that he hath freed us from
these calamities, but that he also pertained them to happen; and let us acknowledge his
abundant goodness! for by both these has He adorned our city. Now all these things
according to the prophetic saying, "Declare ye to your children; and let your children
tell their children; and their children again another generation." So that all who shall
be hereafter, even to the consummation, learning this act of God's lovingkindness towards
the city, may call us blessed, in having enjoyed such a favour;-may marvel at our
Sovereign, who raised up the city when it was so grievously falling;-and may themselves be
profited, being stimulated to piety by means of all which has happened! For the history of
what has lately happened to us, will have power to profit not only ourselves, if we
constantly remember it, but also those who shall come after us. All these things then
being considered, let us always give thanks to God who loveth man; not merely for our
deliverance from these fearful evils, but for their being permitted to overtake
us,-learning this from the divine Scriptures, as well as from the late events that have
befallen us; that He ever disposes all things for our advantage, with that lovingkindness
which is His attribute, which God grant, that we may continually enjoy, and so may obtain
the kingdom of heaven, in Christ Jesus our Lord; to whom be glory and dominion for ever
and ever. Amen.parparpar


INSTRUCTIONS TO CATECHUMENS
===========================

INSTRUCTIONS TO CATECHUMENS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

FIRST INSTRUCTION

1 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. 2 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.

3 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.

4 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.

5 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;

6 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? 7 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.

8 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.

9 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:

10 "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? 11 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:

12 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.

13 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.

14 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;

15 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.

16 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.

17 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?

18 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?

19 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. 20 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.

21 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.

22 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.

23 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.

24 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.

SECOND INSTRUCTION

1 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. 2 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.

3 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.

4 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.

5 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.

6 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.

7 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.

8 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.

9 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.

10 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. 11 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;

12 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?

13 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.

14 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.

15 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?

16 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. 17 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.

18 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.

19 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? 20 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.

21 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.

22 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.

23 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. 24 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.

25 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.

26 "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?

27 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. 28 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.

29 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;

30 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.


SOURCES AND CREDITS
===================

Where each text comes from, and the licence under which it may be reused.

TREATISE ON THE PRIESTHOOD English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

AGAINST THE JEWS English translation: an older public-domain translation as collected in
the Writings-Database (HistoricalChristianFaith), mostly from the Ante-Nicene, Nicene and
Post-Nicene Fathers and similar nineteenth-century editions. SermonIndex has only divided
it into chapters and short sections; the wording is the translator’s own. No Greek or
Latin text is shown beside it yet, and no modern English version has been made. Licence:
Public domain.

CONCERNING THE STATUES English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.

INSTRUCTIONS TO CATECHUMENS English translation: an older public-domain translation as
collected in the Writings-Database (HistoricalChristianFaith), mostly from the Ante-
Nicene, Nicene and Post-Nicene Fathers and similar nineteenth-century editions.
SermonIndex has only divided it into chapters and short sections; the wording is the
translator’s own. No Greek or Latin text is shown beside it yet, and no modern English
version has been made. Licence: Public domain.