THE EARLY CHURCH FATHERS WRITINGS - VOLUME 36
John Chrysostom: Treatises, Sermons and Letters
c. AD 380 – 407

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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-sixth 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, Treatises, Sermons and Letters, from the period about AD 380
– 407.

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.


THAT NO ONE CAN HARM THE MAN WHO DOES NOT INJURE HIMSELF
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THAT NO ONE CAN HARM THE MAN WHO DOES NOT INJURE HIMSELF John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

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

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

Now in the place of an orator we have the common assumption of mankind which in the course
of ages has taken deep root in the minds of the multitude, and declaims to the following
effect throughout the world. "All things" it says "have been turned upside down, the human
race is full of much confusion and many are they who every day are being wronged,
insulted, subjected to violence and injury, the weak by the strong, the poor by the rich:
and as it is impossible to number the waves of the sea, so is it impossible to reckon the
multitude of those who are the victims of intrigue, insult, and suffering; and neither the
correction of law, nor the fear of being brought to trial, nor anything else can arrest
this pestilence and disorder, but the evil is increasing every day, and the groans, and
lamentations, and weeping of the sufferers are universal; and the judges who are appointed
to reform such evils, themselves intensify the tempest, and inflame the disorder, and
hence many of the more senseless and despicable kind, seized with a new kind of frenzy,
accuse the providence of God, when they see the forbearing man often violently seized,
racked, and oppressed, and the audacious, impetous, low and low-born man waxing rich, and
invested with authority, and becoming formidable to many, and inflicting countless
troubles upon the more moderate, and this perpetrated both in town and country, and
desert, on sea and land.

This discourse of ours of necessity comes in by way of direct opposition to what has been
alleged, maintaining a contention which is new, as I said at the beginning, and contrary
to opinion, yet useful and true, and profitable to those who will give heed to it and be
persuaded by it; for what I undertake is to prove (only make no commotion) that no one of
those who are wronged is wronged by another, but experiences this injury at his own hands.
2. But in order to make my argument plainer, let us first of all enquire what injustice
is, and of what kind of things the material of it is wont to be composed; also what human
virtue is, and what it is which ruins it; and further what it is which seems to ruin it
but really does not. For instance (for I must complete my argument by means of examples)
each thing is subject to one evil which ruins it; iron to rust, wool to moth, flocks of
sheep to wolves. The virtue of wine is injured when it ferments and turns sour: of honey
when it loses its natural sweetness, and is reduced to a bitter juice. Ears of corn are
ruined by mildew and droughts and the fruit, and leaves, and branches of vines by the
mischievous host of locusts, other trees by the caterpillar, and irrational creatures by
diseases of various kinds: and not to lengthen the list by going through all possible
examples, our own flesh is subject to fevers, and palsies, and a crowd of other maladies.
As then each one of these things is liable to that which ruins its virtue, let us now
consider what it is which injures the human race, and what it is which ruins the virtue of
a human being. Most men think that there are divers things which have this effect; for I
must mention the erroneous opinions on the subject, and, after confuting them, proceed to
exhibit that which really does ruin our virtue:

and to demonstrate clearly that no one could inflict this injury or bring this ruin upon
us unless we betrayed ourselves. The multitude then having erroneous opinions imagine that
there are many different things which ruin our virtue: some say it is poverty, others
bodily disease, others loss of property, others calumny, others death and they are
perpetually bewailing and lamenting these things: and whilst they are commiserating the
sufferers and shedding tears they excitedly exclaim to one another "What a calamity has
befallen such and such a man! he has been deprived of all his fortune at a blow. Of
another again one will say: "such and such a man has been attacked by severe sickness and
is despaired of by the physicians in attendance. Some bewail and lament the inmates of the
prison, some those who have been expelled from their country and transported to the land
of exile, others those who have been deprived of their freedom, others those who have been
seized and made captives by enemies, others those who have been drowned, or burnt, or
buried by the fall of a house, but no one mourns those who are living in wickedness: on
the contrary, which is worse than all, they often congratulate them, a practice which is
the cause of all manner of evils. Come then (only, as I exhorted you at the outset, do not
make a commotion), let me prove that none of the things which have been mentioned injure
the man who lives soberly, nor can ruin his virtue.

For tell me if a man has lost his all either at the hands of calumniators or of robbers,
or has been stripped of his goods by knavish servants, what harm has the loss done to the
virtue of the man? But if it seems well let me rather indicate in the first place what is
the virtue of a man, beginning by dealing with the subject in the case of existences of
another kind so as to make it more intelligible and plain to the majority of readers. 3.
What then is the virtue of a horse? is it to have a bridle studded with gold and girths to
match, and a band of silken threads to fasten the housing, and clothes wrought in divers
colours and gold tissue, and head gear studded with jewels, and locks of hair plaited with
gold cord? or is it to be swift and strong in its legs, and even in its paces, and to have
hoofs suitable to a well bred horse, and courage fitted for long journies and warfare, and
to be able to behave with calmness in the battle field, and if a rout takes place to save
its rider? Is it not manifest that these are the things which constitute the virtue of the
horse, not the others? Again, what should you say was the virtue of asses and mules? is it
not the power of carrying burdens with contentment, and accomplishing journies with ease,
and having hoofs like rock? Shall we say that their outside trappings contribute anything
to their own proper virtue? By no means. And what kind of vine shall we admire? one which
abounds in leaves and branches, or one which is laden with fruit? or what kind of virtue
do we predicate of an olive? is it to have large boughs, and great luxuriance of leaves,
or to exhibit an abundance of its proper fruit dispersed over all parts of the tree? Well,
let us act in the same way in the case of human beings also:

let us determine what is the virtue of man, and let us regard that alone as an injury,
which is destructive to it. What then is the virtue of man? not riches that thou shouldest
fear poverty: nor health of body that thou shouldest dread sickness, nor the opinion of
the public, that thou shouldest view an evil reputation with alarm, nor life simply for
its own sake, that death should be terrible to thee: nor liberty that thou shouldest avoid
servitude: but carefulness in holding true doctrine, and rectitude in life. Of these
things not even the devil himself will be able to rob a man, if he who possesses them
guards them with the needful carefulness: and that most malicious and ferocious demon is
aware of this. For this cause also he robbed Job of his substance, not to make him poor,
but that he might force him into uttering some blasphemous speech; and he tortured his
body, not to subject him to infirmity, but to upset the virtue of his soul.

But nevertheless when he had set all his devices in motion, and turned him from a rich man
into a poor one (that calamity which seems to us the most terrible of all), and had made
him childless who was once surrounded by many children, and had scarified his whole body
more cruelly than the executioners do in the public tribunals (for their nails do not
lacerate the sides of those who fall into their hands so severely as the gnawing of the
worms lacerated his body), and when he had fastened a bad reputation upon him (for Job's
friends who were present with him said "thou hast not received the chastisement which thy
sins deserve," and directed many words of accusation against him), and after he had not
merely expelled him from city and home and transferred him to another city, but had
actually made the dunghill serve as his home and city; after all this, he not only did him
no damage but rendered him more glorious by the designs which he formed against him. And
he not only failed to rob him of any of his possessions although he had robbed him of so
many things, but he even increased the wealth of his virtue. For after these things he
enjoyed greater confidence inasmuch as he had contended in a more severe contest.

Now if he who underwent such sufferings, and this not at the hand of man, but at the hand
of the devil who is more wicked than all men, sustained no injury, which of those persons
who say such and such a man injured and damaged me will have any defence to make in
future? For if the devil who is full of such great malice, after having set all his
instruments in motion, and discharged all his weapons, and poured out all the evils
incident to man, in a superlative degree upon the family and the person of that righteous
man nevertheless did him no injury, but as I was saying rather profited him: how shall
certain be able to accuse such and such a man alleging that they have suffered injury at
their hands, not at their own? 4. What then? some one will say, did he not inflict injury
on Adam, and upset him, and cast him out of paradise? No: he did it not, but the cause was
the listlessness of him who was injured, and his want of temperance and vigilance. For he
who applied such powerful and manifold devices and yet was not able to subdue Job, how
could he by inferior means have mastered Adam, had not Adam betrayed himself through his
own listlessness? What then? Has not he been injured who has been exposed to slander, and
suffered confiscation of his property, having been deprived of all his goods, and is
thrown out of his patrimony, and struggles with extreme poverty? No! he has not been
injured, but has even profited, if he be sober. For, tell me, what harm did this do the
apostles? Were they not continually struggling with hunger, and thirst and nakedness? And
this was the very reason why they were so illustrious, and distinguished, and won for
themselves much help from God. Again what harm was done to Lazarus by his disease, and
sores, and poverty and dearth of protectors? Were they not the reasons why garlands of
victory were more abundantly woven for him? Or what harm was done to Joseph by his getting
evil reported of, both in his own land, and in the land of strangers for he was supposed
to be both an adulterer and fornicator: or what harm did servitude do him or expatriation?

Is it not specially on account of these things that we regard him with admiration and
astonishment? And why do I speak of removal into a foreign land, and poverty,and evil
report, and bondage? For what harm did death itself inflict on Abel, although it was a
violent and untimely death, and perpetrated by a brother's hand? Is not this the reason
why his praise is sounded throughout the whole world? Seest thou how the discourse has
demonstrated even more than it promised? For not only has it disclosed the fact that no
one is injured by anybody, but also that they who take heed to themselves derive the
greater gain (from such assaults). What is the purpose then it will be said of penalties
and punishments? What is the purpose of hell? What is the purpose of such great
threatenings, if no one is either injured or injures? What is it thou sayest? Why dost
thou confuse the argument? For I did not say that no one injures, but that no one is
injured. And how is it possible, you will say, for no one to be injured when many are
committing injury? In the way which I indicated just now. For Joseph's brethren did indeed
injure him, yet he himself was not injured: and Cain laid snares for Abel, yet he himself
was riot ensnared. This is the reason why there are penalties and punishments. For God
does not abolish penalties on account of the virtue of those who suffer;

but he ordains punishments on account of the malice of those who do wickedly. For although
they who are evil entreated become more illustrious in consequence of the designs formed
against them, this is not due to the intention of those who plan the designs, but to the
courage of those who are the victims of them. Wherefore for the latter the rewards of
philosophy are made ready and prepared, for the former the penalties of wickedness. Hast
thou been deprived of thy money? Read the word "Naked came I out of my mother's womb, and
naked shall I return thither. And add to this the apostolic saying "for we brought nothing
into this world; it is certain we can carry nothing out. Art thou evil reported of, and
have some men loaded thee with countless abuse? Remember that passage where it is said
"Woe unto you when all men shall speak well of you" and "rejoice ye and leap for joy when
they shall cast upon you an evil name. Hast thou been transported into the land of exile?
Consider that thou hast not here a fatherland, but that if thou wilt be wise thou art
bidden to regard the whole world as a strange country. Or hast thou been given over to a
sore disease? quote the apostolic saying "the more our outward man decayeth, so much the
more is the inward man renewed day by day. Has any one suffered a violent death?

consider the case of John, his head cut off in prison, carried in a charger, and made the
reward of a harlot's dancing. Consider the recompense which is derived from these things:
for all these sufferings when they are unjustly inflicted by any one on another, expiate
sins, and work righteousness. So great is the advantage of them in the case of those who
bear them bravely. 5. When then neither loss of money, nor slander, nor railing, nor
banishment, nor diseases, nor tortures, nor that which seems more formidable than all,
namely death, harms those who suffer them, but rather adds to their profit, whence can you
prove to me that any one is injured when he is not injured at all from any of these
things? For I will endeavour to prove the reverse, showing that they who are most injured
and insulted, and suffer the most incurable evils are the persons who do these things. For
what could be more miserable than the condition of Cain, who dealt with his brother in
this fashion? what more pitiable than that of Phillip's wife who beheaded John?or the
brethren of Joseph who sold him away, and transported him into the land of exile? or the
devil who tortured Job with such great calamities? For not only on account of his other
iniquities, but at the same time also for this assault he will pay no trifling penalty.
Dost thou see how here the argument has proved even more than was proposed, shewing that
those who are insulted not only sustain no harm from these assaults, but that the whole
mischief recoils on the head of those who contrive them?

For since neither wealth nor freedom, nor life in our native land nor the other things
which I have mentioned, but only right actions of the soul, constitute the virtue of man,
naturally when the harm is directed against these things, human virtue itself is no wise
harmed. What then? supposing some one does harm the moral condition of the soul? Even then
if a man suffers damage, the damage does not come from another but proceeds from within,
and from the man himself. "How so," do you say? When any one having been beaten by
another, or deprived of his goods, or having endured some other grievous insult, utters a
blasphemous speech, he certainly sustains a damage thereby, and a very great one,
nevertheless it does not proceed from him who has inflicted the insult, but from his own
littleness of soul. For what I said before I will now repeat, no man if he be infinitely
wicked could attack any one more wickedly or more bitterly than that revengeful demon who
is implacably hostile to us, the devil: but yet this cruel demon had not power to upset or
overthrow him who lived before the law, and before the time of grace, although he
discharged so many and such bitter weapons against him from all quarters. Such is the
force of nobility of soul. And what shall I say of Paul? Did he not suffer so many
distresses that even to make a list of them is no easy matter?

He was put in prison, loaded with chains, dragged hither and hither, scourged by the Jews,
stoned, lacerated on the back not only by thongs, but also by rods, he was immersed in the
sea, oftentimes beset by robbers, involved in strife with his own countrymen, continually
assailed both by foes and by acquaintance, subjected to countless intrigues, struggling
with hunger and nakedness, undergoing other frequent and lasting mischances and
afflictions: and why need I mention the greater part of them? he was dying every day: but
yet, although subjected to so many and such grievous sufferings, he not only utteredno
blasphemous word, but rejoiced over these things and gloried in them: and one time he says
"I rejoice in my sufferings," and then again "not only this but we also glory in
afflictions. If then he rejoiced and gloried when suffering such great troubles what
excuse will you have, and what defence will you make if you blaspheme when you do not
undergo the smallest fraction of them.

6. But I am injured in other ways, one will say, and even if I do not blaspheme, yet when
I am robbed of my money I am disabled from giving alms. This is a mere pretext and
pretence. For if you grieve on this account know certainly that poverty is no bar to
almsgiving. For even if you are infinitely poor you are not poorer than the woman who
possessed only a handful of meal, and the one who had only two mites, each of whom having
spent all her substance upon those who were in need was an object of surpassing
admiration: and such great poverty was no hindrance to such great lovingkindness, but the
alms bestowed from the two mites was so abundant and generous as to eclipse all who had
riches, and in wealth of intention and superabundance of zeal to surpass those who cast in
much coin. Wherefore even in this matter thou art not injured but rather benefitted,
receiving by means of a small contribution rewards more glorious than they who put down
large sums. But since, if I were to say these things for ever, sensuous characters which
delight to grovel in worldly things, and revel in present things would not readily endure
parting from the fading flowers (for such are the pleasant things of this life) or letting
go its shadows:

but the better sort of men indeed cling to both the one and the other, while the more
pitiable and abject cling more strongly to the former than to the latter, come let us
strip off the pleasant and showy masks which hide the base and ugly countenance of these
things, and let us expose the foul deformity of the harlot. For such is the character of a
life of this kind which is devoted to luxury, and wealth and power: it is foul and ugly
and full of much abomination, disagreeable and burdensome, and charged with bitterness.
For this indeed is the special feature in this life which deprives those who are
captivated by it of every excuse, that although it is the aim of their longings and
endeavours, yet is it filled with much annoyance and bitterness, and teems with
innumerable evils, dangers, bloodshed, precipices, crags, murders, fears and tremblings,
envy and ill-will, and intrigue, perpetual anxiety and care, and derives no profit, and
produces no fruit from these great evils save punishment and revenge, and incessant
torment. But although this is its character it seems to be to most men an object of
ambition, and eager contention, which is a sign of the folly of those who are captivated
by it, not of the blessedness of the thing itself. Little children indeed are eager and
excited about toys and cannot take notice of the things which become full grown men. There
is an excuse for them on account of their immaturity:

but these others are debarred from the right of defence, because, although of full age
they are childish in disposition, and more foolish than children in their manner of life.
Now tell me why is wealth an object of ambition? For it is necessary to start from this
point, because to the majority of those who are afflicted with this grievous malady it
seems to be more precious than health and life, and public reputation, and good opinion,
and country, and household, and friends, and kindred and everything else. Moreover the
flame has ascended to the very clouds: and this fierce heat has taken possession of land
and sea. Nor is there any one to quench this fire: but all people are engaged in stirring
it up, both those who have been already caught by it, and those who have not yet been
caught, in order that they may be captured. And you may see every one, husband and wife,
household slave, and freeman, rich and poor, each according to his ability carrying loads
which supply much fuel to this fire by day and night: loads not of wood or faggots (for
the fire is not of that kind), but loads of souls and bodies, of unrighteousness and
iniquity. For such is the material of which a fire of this kind is wont to be kindled. For
those who have riches place no limit anywhere to this monstrous passion, even if they
compass the whole world: and the poor press on to get in advance of them, and a kind of
incurable craze, and unrestrainable frenzy and irremediable disease possesses the souls of
all.

And this affection has conquered every other kind and thrust it away expelling it from the
soul: neither friends nor kindred are taken into account: and why do I speak of friends
and kindred? not even wife and children are regarded, and what can be dearer to man than
these? but all things are dashed to the ground and trampled underfoot, when this savage
and inhuman mistress has laid hold of the souls of all who are taken captive by her. For
as an inhuman mistress, and harsh tyrant, and savage barbarian, and public and expensive
prostitute she debases and exhausts and punishes with innumerable dangers and torments
those who have chosen to be in bondage to her; and yet although she is terrible and harsh,
and fierce and cruel, and has the face of a barbarian, or rather of a wild beast, fiercer
than a wolf or a lion, she seems to those who have been taken captive by her gentle and
loveable, and sweeter than honey. And although she forges swords and weapons against them
every day, and digs pitfalls and leads them to precipices and crags and weaves endless
snares of punishment for them, yet is she supposed to make these things objects of
ambition to those who have been made captive, and those who are desiring to be captured.
And just as a sow delights and revels in wallowing in the ditch and mire, and beetles
delight in perpetually crawling over dung;

even so they who are captivated by the love of money are more miserable than these
creatures. For the abomination is greater in this case, and the mire more offensive: for
they who are addicted to this passion imagine that much pleasure is derived from it: which
does not arise from the nature of the thing, but of the understanding which is afflicted
with such an irrational taste. And this taste is worse in their case than in that of
brutes: for as with the mire and the dung the cause of pleasure is not in them, but in the
irrational nature of the creatures who plunge into it; even so count it to be in the case
of human beings. 7. And how might we cure those who are thus disposed? It would be
possible if they would open their ears to us, and unfold their heart, and receive our
words. For it is impossible to turn and divert the irrational animals from their unclean
habit; for they are destitute of reason: but this the gentlest of all tribes, honoured by
reason and speech, I mean human nature, might, if it chose, readily and easily be released
from the mire and the stench, and the dung hill and its abomination. For wherefore, O man,
do riches seem to thee worthy such diligent pursuit? Is it on account of the pleasure
which no doubt is derived from the table? or on account of the honour and the escort of
those who pay court to thee, because of thy wealth? is it because thou art able to defend
thyself against those who annoy thee, and to be an object of fear to all? For yon cannot
name any other reasons, save pleasure and flattery, and fear, and the power of taking
revenge; for wealth is not generally wont to make any one wiser, or more self-controlled,
or more gentle, or more intelligent, or kind, or benevolent, or superior to anger, or
gluttony or pleasure: it does not train any one to be moderate, or teach him how to be
humble, nor introduce and implant any other piece of virtue in the soul. Neither could you
say for which of these things it deserves to be so diligently sought and desired.

For not only is it ignorant how to plant and cultivate any good thing, but even if it
finds a store of them it mars and stunts and blights them; and some of them it even
uproots, and introduces their opposites, unmeasured licentiousness, unseasonable wrath,
unrighteous anger, pride, arrogance, foolishness. But let me not speak of these; for they
who have been seized by this malady will not endure to hear about virtue and vice, being
entirely abandoned to pleasure and therefore enslaved to it. Come then let us forego for
the time being the consideration of these points, and let us bring forward the others
which remain, and see whether wealth has any pleasure, or any honour: for in my eyes the
case is quite the reverse. And first of all, if you please, let us investigate the meals
of rich and poor, and ask the guests which they are who enjoy the purest and most genuine
pleasure;

is it they who recline for a full day on couches, and join breakfast and dinner together,
and distend their stomach, and blunt their senses, and sink the vessel by an overladen
cargo of food, and waterlog the ship, and drench it as in some shipwreck of the body, and
devise fetters, and manacles, and gags, and bind their whole body with the band of
drunkenness and surfeit more grievous than an iron chain, and enjoy no sound pure sleep
undisturbed by frightful dreams, and are more miserable than madmen and introduce a kind
of self-imposed demon into the soul and display themselves as a laughing stock to the gaze
of their servants, or rather to the kinder sort amongst them as a tragical spectacle
eliciting tears, and cannot recognize any of those who are present, and are incapable of
speaking or hearing but have to be carried away from their couches to their bed;-or is it
they who are sober and vigilant, and limit their eating by their need, and sail with a
favourable breeze, and find hunger and thirst the best relish in their food and drink? For
nothing is so conducive to enjoyment and health as to be hungry and thirsty when one
attacks the viands, and to identify satiety with the simple necessity of food, never
overstepping the limits of this, nor imposing a load upon the body too great for its
strength.

8. But if you disbelieve my statement study the physical condition, and the soul of each
class. Are not the bodies vigorous of those who live thus moderately (for do not tell me
of that which rarely happens, although some may be weak from some other circumstance, but
form your judgment from those instances which are of constant occurrence), I say are they
not vigorous, and their senses clear, fulfilling their proper function with much ease?
whereas the bodies of the others are flaccid and softer than wax, and beset with a crowd
of maladies? For gout soon fastens upon them, and untimely palsy, and premature old age,
and headache, and flatulence, and feebleness of digestion, and loss of appetite, and they
require constant attendance of physicians, and perpetual doseing, and daily care. Are
these things pleasurable? tell me. Who of those that know what pleasure really is would
say so? For pleasure is produced when desire leads the way, and fruition follows: now if
there is fruition, but desire is nowhere to be found, the conditions of pleasure fail and
vanish. On this account also invalids, although the most charming food is set before them,
partake of it with a feeling of disgust and sense of oppression: because there is no
desire which gives a keen relish to the enjoyment of it. For it is not the nature of the
food, or of the drink, but the appetite of the eaters which is wont to produce the desire,
and is capable of causing pleasure.

Therefore also a certain wise man who had an accurate knowledge of all that concerned
pleasure, and understood how to moralize about these things said "the fall soul mocketh at
honeycombs: showing that the conditions of pleasure consist not in the nature of the meal,
but in the disposition of the eaters. Therefore also the prophet recounting the wonders in
Egypt and in the desert mentioned this in connexion with the others "He satisfied them
with honey out of the rock. And yet nowhere does it appear that honey actually sprang
forth for them out of the rock: what then is the meaning of the expression? Because the
people being exhausted by much toil and long travelling, and distressed by great thirst
rushed to the cool spring, their craving for drink serving as a relish, the writer wishing
to describe the pleasures which they received from those fountains called the water honey,
not meaning that the element was converted into honey, but that the pleasure received from
the water rivalled the sweetness of honey, inasmuch as those who partook of it rushed to
it in their eagerness to drink.

Since then these things are so and no one can deny it, however stupid he may be: is it not
perfectly plain that pure, undiluted, and lively pleasure is to be found at the tables of
the poor? whereas at the tables of the rich there is discomfort, and disgust and
defilement? as that wise man has said "even sweet things seem to be a vexation." 9. But
riches some one will say procure honour for those who possess them, and enable them to
take vengeance on their enemies with ease. And is this a reason, pray, why riches seem to
you desirable and worth contending for;-that they nourish the most dangerous passion in
our nature, leading on anger into action, swelling the empty bubbles of ambition, and
stimulating and urging men to arrogance? Why these are just the very reasons why we ought
resolutely to turn our backs upon riches, because they introduce certain fierce and
dangerous wild beasts into our heart depriving us of the real honour which we might
receive from all, and introducing to deluded men another which is the opposite of this,
only painted over with its colours, and persuading them to fancy that it is the same, when
by nature it is not so, but only seems to be so to the eye. For as the beauty of
courtesans, made up as it is of dyes and pigments, is destitute of real beauty, yet makes
a foul and ugly face appear fair and beautiful to those who are deluded by it when it is
not so in reality: even so also riches force flattery to look like honour. For I beg you
not to consider the praises which are openly bestowed through fear and fawning: for these
are only tints and pigments;

but unfold the conscience of each of those who flatter you in this fashion, and inside it
you will see countless accusers declaring against you, and loathing and detesting you more
than your bitterest adversaries and foes. And if ever a change of circumstances should
occur which would remove and expose this mask which fear has manufactured, just as the sun
when it emits a hotter ray than usual discloses the real countenances of those women whom
I mentioned, then you will see clearly that all through the former time you were held in
the greatest contempt by those who paid court to you, and you fancied you were enjoying
honour from those who thoroughly hated you, and in their heart poured infinite abuse upon
you, and longed to see you involved in extreme calamities. For there is nothing like
virtue to produce honour,-honour neither forced nor feigned, nor hidden under a mask of
deceit, but real and genuine, and able to stand the test of hard times.

10. But do you wish to take vengeance on those who have annoyed you? This, as I was saying
just now, is the very reason why wealth ought specially to be avoided. For it prepares
thee to thrust the sword against thy. self, and renders thee liable to a heavier account
in the future day of reckoning, and makes thy punishment intolerable. For revenge is so
great an evil that it actually revokes the mercy of God, and cancels the forgiveness of
countless sins which has been already bestowed. For he who received remission of the debt
of ten thousand talents, and after having obtained so great a boon by merely asking for it
then made a demand of one hundred pence from his fellow servant, a demand, that is, for
satisfaction for his transgression against himself, in his severity towards his fellow
servant recorded his own condemnation; and for this reason and no other he was delivered
to the tormentors, and racked, and required to pay back the ten thousand talents; and he
was not allowed the benefit of any excuse or defence, but suffered the most extreme
penalty, having been commanded to deposit the whole debt which the lovingkindness of God
had formerly remitted. Is this then the reason, pray, why wealth is so earnestly pursued
by thee, because it so easily conducts thee into sin of this kind? Nay verily, this is why
you ought to abhor it as a foe and an adversary teeming with countless murders.

But poverty, some one will say, disposes men to be discontented and often also to utter
profane words, and condescend to mean actions. It is not poverty which does this, but
littleness of soul: for Lazarus also was poor, aye! very poor: and besides poverty he
suffered from infirmity, a bitterer trial than any form of poverty, and one which makes
poverty more severely felt; and in addition to infirmity there was a total absence of
protectors, and difficulty in finding any to supply his wants, which increased the
bitterness of poverty and infirmity. For each of these things is painful in itself, but
when there are none to minister to the sufferer's wants, the suffering becomes greater,
the flame more painful, the distress more bitter, the tempest fiercer, the billows
stronger, the furnace hotter. And if one examines the case thoroughly there was yet a
fourth trial besides these-the unconcern and luxury of the rich man who dwelt hard by. And
if you would find a fifth thing, serving as fuel to the flame, you will see quite clearly
that he was beset by it. For not only was that rich man living luxuriously, but twice, and
thrice, or rather indeed several times in the day he saw the poor man: for he had been
laid at his gate, being a grievous spectacle of pitiable distress, and the bare sight of
him was sufficient to soften even a heart of stone: and yet even this did not induce that
unmerciful man to assist this case of poverty:

but he had his luxurious table spread, and goblets wreathed with flowers, and pure wine
plentifully poured forth, and grand armies of cooks, and parasites, and flatterers from
early dawn, and troops of singers, cupbearers, and jesters; and he spent all his time in
devising every species of dissipation, and drunkenness, and surfeiting, and in revelling
in dress and feasting and many other things. But although he saw that poor man every day
distressed by grievous hunger and the bitterest infirmity, and the oppression of his many
sores, and by destitution, and the ills which result from these things, he never even gave
him a thought: yet the parasites and the flatterers were pampered even beyond their need;
but the poor man, and he so very poor, and encompassed with so many miseries, was not even
vouchsafed the crumbs which fell from that table, although he greatly desired them: and
yet none of these things injured him, he did not give vent to a bitter word, he did not
utter a profane speech; but like a piece of gold which shines all the more brilliantly
when it is purified by excessive heat, even so he, although oppressed by these sufferings,
was superior to all of them, and to the agitation which in many cases is produced by them.

For if generally speaking poor men, when they see rich men, are consumed with envy and
racked by malicious ill-will, and deem life not worth living, and this even when they are
well supplied with necessary food, and have persons to minister to their wants; what would
the condition of this poor man have been had he not been very wise and noble hearted,
seeing that he was poor beyond all other poor men, and not only poor. but also infirm, and
without any one to protect or cheer him, and lay in the midst of the city as if in a
remote desert, and wasted away with bitter hunger, and saw all good things being poured
upon the rich man as out of a fountain, and had not the benefit of any human consolation,
but lay exposed as a perpetual meal for the tongues of the dogs, for he was so enfeebled
and broken down in body that he could not scare them away? Dost thou perceive that he who
does not injure himself suffers no evil? for I will again take up the same argument.

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

And, tell me,what was the case of the blessed Paul? for there is nothing to prevent my
making mention of him again. Did he not experience innumerable storms of trial? And in
what respect was he injured by them? Was he not crowned with victory all the more in
consequence,-because he suffered hunger, because he was consumed with cold and nakedness,
because he was often tortured with the scourge, because he was stoned, because he was cast
into the sea? But then some one says he was Paul, and called by Christ. Yet Judas also was
one of the twelve, and he too was called of Christ; but neither his being of the twelve
nor his call profited him, because he had not a mind disposed to virtue. But Paul although
struggling with hunger, and at a loss to procure necessary food, and daily undergoing such
great sufferings, pursued with great zeal the road which leads to heaven:

whereas Judas although he had been called before him, and enjoyed the same advantages as
he did, and was initiated in the highest form of Christian life, and partook of the holy
table and that most awful of sacred feasts, and received such grace as to be able to raise
the dead, and cleanse the lepers, and cast out devils, and often heard discourses
concerning poverty, and spent so long a time in the company of Christ Himself, and was
entrusted with the money of the poor, so that his passion might be soothed thereby (for he
was a thief) even then did not become any better, although he had been favoured with such
great condescension. For since Christ knew that he was covetous, and destined to perish on
account of his love of money he not only did not demand punishment of him for this at that
time, but with a view to softening down his passion he was entrusted with the money of the
poor, that having some means of appeasing his greed he might be saved from falling into
that appalling gulf of sin, checking the greater evil beforehand by a lesser one.

12. Thus in no case will any one be able to injure a man who does not choose to injure
himself: but if a man is not willing to be temperate, and to aid himself from his own
resources no one will ever be able to profit him. Therefore also that wonderful history of
the Holy Scriptures, as in some lofty, large, and broad picture, has portrayed the lives
of the men of old time, extending the narrative from Adam to the coming of Christ: and it
exhibits to you both those who are upset, and those who are crowned with victory in the
contest, in order that it may instruct you by means of all examples that no one will be
able to injure one who is not injured by himself, even if all the world were to kindle a
fierce war against him. For it is not stress of circumstances, nor variation of seasons,
nor insults of men in power, nor intrigues besetting thee like snow storms, nor a crowd of
calamities, nor a promiscuous collection of all the ills to which mankind is subject,
which can disturb even slightly the man who is brave, and temperate, and watchful; just as
on the contrary the indolent and supine man who is his own betrayer cannot be made better,
even with the aid of innumerable ministrations. This at least was made manifest to us by
the parable of the two men, of whom the one built his house upon the rock, the other upon
the sand:

not that we are to think of sand and rock, or of a building of stone, and a roof, or of
rivers, and rain, and wild winds, beating against the buildings, but we are to extract
virtue and vice as the meaning of these things, and to perceive from them that no one
injures a man who does not injure himself. Therefore neither the rain although driven
furiously along, nor the streams dashing against it with much vehemence, nor the wild
winds beating against it with a mighty rush, shook the one house in any degree: but it
remained undisturbed, unmoved: that thou mightest understand that no trial can agitate the
man who does not betray himself. But the house of the other man was easily swept away, not
on account of the force of the trials (for in that case the other would have experienced
the same fate), but on account of his own folly; for it did not fall because the wind blew
upon it, but because it was built upon the sand, that is to say upon indolence and
iniquity. For before that tempest beat upon it, it was weak and ready to fall. For
buildings of that kind, even if no one puts any pressure on them, fall to pieces of
themselves, the foundation sinking and giving way in every direction. And just as cobwebs
part asunder, although no strain is put upon them, but adamant remains unshaken even when
it is struck:

even so also they who do not injure themselves become stronger, even if they receive
innumerable blows; but they who betray themselves, even if there is no one to harass them,
fall of themselves, and collapse and perish. For even thus did Judas perish, not only
having been unassailed by any trial of this kind, but having actually enjoyed the benefit
of much assistance. 13. Would you like me to illustrate this argument in the case of whole
nations? What great forethought was bestowed upon the Jewish nation! was not the whole
visible creation arranged with a view to their service? was not a new and strange method
of life introduced amongst them? For they had not to send down to a market, and so they
had the benefit of things which are sold for money without paying any price for them:
neither did they cleave furrows nor drag a plough, nor harrow the ground, nor east in
seed, nor had they need of rain and wind, and annual seasons, nor sunshine, nor phases of
the moon, nor climate, nor anything of that kind; they prepared no threshing floor, they
threshed no grain, they used no winnowing fan for separating the grain from the chaff,
they turned no mill-stone, they built no oven, they brought neither wood nor fire into the
house, they needed no baker's art, they handled no spade, they sharpened no sickle, they
required no other art, I mean of weaving or building or supplying shoes: but the word of
God was everything to them. And they had a table prepared off hand, free of all toil and
labour. For such was the nature of the manna; it was new and fresh, nowhere costing them
any trouble, nor straining them by labour. And their clothes, and shoes, and even their
physical frame forgot their natural infirmity:

for l the former did not wear out in the course of so long a time nor did their feet swell
although they made such long marches. ofphysicians, and medicine, and all other concern
about that kind of art, there was no mention at all amongst them; so completely banished
was infirmity of every kind: for it is said "He brought them out with silver and gold; and
there was not one feeble person among their tribes. But like men who had quitted this
world, and were transplanted to another and a better one, even so did they eat and drink,
neither did the sun's ray when it waxed hot smite their heads; for the cloud parted them
from the fiery beam, hovering all round them, and serving like a portable shelter for the
whole body of the people. Neither at night did they need a torch to disperse the darkness,
but they had the pillar of fire, a source of unspeakable light, supplying two wants, one
by its shining. the other by directing the course of their journey; for it was not only
luminous, but also conducted that countless host along the wilderness with more certainty
than any human guide. And they journeyed not only upon land but also upon sea as if it had
been dry land; and they made an audacious experiment upon the laws of nature by treading
upon that angry sea, marching through it as if it had been the hard and resisting surface
of a rock;

and indeed when they placed their feet upon it the element became like solid earth, and
gently sloping plains and fields; but when it received their enemies it wrought after the
nature of sea; and to the Israelites indeed it served as a chariot, but to their enemies
it became a grave; conveying the former across with ease, but drowning the latter with
great violence. And the disorderly flood of water displayed the good order and
subordination which marks reasonable and highly intelligent men, fulfilling the part at
one time of a guardian, at another of an executioner, and exhibiting these opposites
together on one day. What shall one say of the rocks which gave forth streams of water?
what of the clouds of birds which covered the whole face of the earth by the number of
their carcases? what of the wonders in Egypt? what of the marvels in the wilderness? what
of the triumphs and bloodless victories? for they subdued those who opposed them like men
keeping holiday rather than making war. And they vanquished their own masters without the
use of arms; and overcame those who fought with them after they left Egypt by means of
singing and music; and what they did was a festival rather than a campaign, a religious
ceremony rather than a battle. For all these wonders took place not merely for the purpose
of supplying their need, but also that the people might preserve more accurately the
doctrine which Moses inculcated of the knowledge of God;

and voices proclaiming the presence of their Master were uttered on all sides of them. For
the sea loudly declared this, by becoming a road for them to march upon, and then turning
into sea again: and the waters of the Nile uttered this voice when they were converted
into the nature of blood; and the frogs, and the great army of locusts, and the
caterpillar and blight declared the same thing to all the people; and the wonders in the
desert, the manna, the pillar of fire, the cloud, the quails, and all the other incidents
served them as a book, and writing which could never be effaced, echoing daily in their
memory and resounding in their mind. Nevertheless after such great and remarkable
providence, after all those unspeakable benefits, after such mighty miracles, after care
indescribable, after continual teaching, after instruction by means of speech, and
admonition by means of deeds, after glorious victories, after extraordinary triumphs,
after abundant supply of food, after the plentiful production of water, after the
ineffable glory with which they were invested in the eyes of the human race, being
ungrateful and senseless they worshipped a calf, and paid reverence to the head of a bull,
even when the memorials of God's benefits in Egypt were fresh in their minds, and they
were still in actual enjoyment of many more.

14. But the Ninevites, although a barbarous and foreign people who had never participated
in any of these benefits, small or great, neither words, nor wonders, nor works when they
saw a man who had been saved from shipwreck, who had never associated with them before,
but appeared then for the first time, enter their city and say "yet three days and Nineveh
shall be overthrown," were so converted and reformed by the mere sound of these words, and
putting away their former wickedness, advanced in the direction of virtue by the path of
repentance, that they caused the sentence of God to be revoked, and arrested the
threatened disturbance of their city, and averted the heaven-sent wrath, and were
delivered from every kind of evil. "For," we read, "God saw that every man turned from his
evil way, and was converted to the Lord. How turned? I ask. Although their wickedness was
great, their iniquity unspeakable, their moral sores difficult to heal, which was plainly
shown by the prophet when he said "their wickedness ascended even unto the heaven:
indicating by the distance of the place the magnitude of their wickedness;

nevertheless such great iniquity which was piled up to such a height as to reach even to
the heaven, all this in the course of three days in a brief moment of time through the
effect of a few words which they heard from the mouth of one man and he an unknown
shipwrecked stranger they so thoroughly abolished, removed out of sight, and put away, as
to have the happiness of hearing the declaration "God saw that every one turned from his
evil way, and He repented of the evil which God said He would do them. Seest thou that he
who is temperate and watchful not only suffers no injury at the hands of man, but even
turns back Heaven-sent wrath? whereas he who betrays himself and harms himself by his own
doing, even if he receives countess benefits, reaps no great advantage. So, at least, the
Jews were not profited by those great miracles, nor on the other hand were the Ninevites
harmed by having no share in them; but inasmuch as they were inwardly well-disposed,
having laid hold of a slight opportunity they became better, barbarians and foreigners
though they were, ignorant of all divine revelation, and dwelling at a distance from
Palestine.

15. Again, I ask, was the virtue of the "three children" corrupted by the troubles which
beset them? Whilst they were still young, mere youths, of immature age, did they not
undergo that grievous affliction of captivity? had they not to make a long journey from
home, and when they had arrived in the foreign country were they not cut off from
fatherland and home and temple, and altar and sacrifices, and offerings, and drink
offerings, and even the singing of psalms? For not only were they debarred from their
home, but as a consequence from many forms of worship also. Were they not given up into
the hands of barbarians, wolves rather than men? and, most painful calamity of all, when
they had been banished into so distant and barbarous a country, and were suffering such a
grievous captivity were they not without teacher, without prophets, without ruler? "for,"
it is written, "there is no ruler, nor prophet, nor governor, nor place for offering
before Thee and finding mercy. Yea moreover they were cast into the royal palace, as upon
some cliff and crag, and a sea full of rocks and reefs, being compelled to sail over that
angry sea without a pilot or signal man, or crew, or sails; and they were cooped up in the
royal court as in a prison.

For inasmuch as they knew spiritual wisdom, and were superior to worldly things, and
despised all human pride and made the wings of their soul soar upwards, they counted their
sojourn there as an aggravation of their trouble. For had they been outside the court, and
dwelling in a private house they would have enjoyed more independence: but having been
cast into that prison (for they deemed the splendour of the palace no better than a
prison, no safer than a place of rocks and crags) they were straightway subjected to cruel
embarrassment. For the king commanded them to be partakers of his own table, a luxurious,
unclean and profane table, a thing which was forbidden them, and seemed more terrible than
death; and they were lonely men hemmed in like lambs amongst so many wolves. And they were
constrained to choose between being consumed by famine or rather led offto execution, and
tasting of forbidden meats. What then did these youths do, forlorn as they were, captives,
strangers, slaves of those who commanded these things. They did not consider that this
strait or the absolute power of him who possessed the state sufficed to justify their
compliance; but they employed every device and expedient to enable them to avoid the sin,
although they were abandoned on every side. For they could not influence men by money: how
should they, being captives? nor by friendship and social intercourse? how should they
being strangers? nor could they get the better of them by any exertion of power:

how was it possible being slaves? nor matter them by force of numbers: how could they
being only three? Therefore they approached the eunuch who possessed the necessary
authority, and persuaded him by their arguments. For when they saw him fearful and
trembling, and in an agony of alarm concerning his own safety, and the dread of death
which agitated his soul was intolerable: "for I fear" said he "my lord the king, lest he
should see your countenances sadder than the children which are of your sort and so shall
ye endanger my head to the king," having released him from this fear they persuaded him to
grant them the favour. And inasmuch as they brought to the work all the strength which
they had, God also henceforth contributed his strength to it. For it was not God's doing
only that they achieved those things for the sake of which they were to receive a reward,
but the beginning and starting point was from their own purpose, and having manifested
that to be noble and brave, they won for themselves the help of God, and so accomplished
their aim.16. Dost thou then perceive that if a man does not injure himself, no one else
will be able to harm him?

Behold at least youthfulness, and captivity and destitution, and removal into a foreign
land, and loneliness, and dearth of protectors, and a stern command, and great fear of
death assailing the mind of the eunuch, and poverty, and feebleness of numbers, and
dwelling in the midst of barbarians, and having enemies for masters, and surrender into
the hands of the king himself, and separation from all their kindred, and removal from
priests and prophets, and from all others who cared for them, and the cessation of drink
offerings and sacrifices, and loss of the temple and psalmody, and yet none of these
things harmed them; but they had more renown then than when they enjoyed these things in
their native land. And after they had accomplished this task first and had wreathed their
brows with the glorious garland of victory, and had kept the law even in a foreign land,
and trampled under foot the tyrant's command, and overcome fear of the avenger, and yet
received no harm from any quarter, as if they had been quietly living at home and enjoying
the benefit of all those things which I mentioned, after they had thus fearlessly
accomplished their work they were again summoned to other contests. And again they were
the same men; and they were subjected to a more severe trial than the former one, and a
furnace was kindled, and they were confronted by the barbarian army in company with the
king:

and the whole Persian force was set in motion and everything was devised which tended to
put deceit or confront upon them: divers kinds of music, and various forms of punishment,
and threats, and what they saw on every side of them was alarming, and the words which
they heard were more alarming than what they saw; nevertheless inasmuch as they did not
betray themselves, but made the most of their own strength, they never sustained any kind
of damage: but even won for themselves more glorious crowns of victory than before. For
Nabuchadonosor bound them and cast them into the furnace, yet he burnt them not. but
rather benefited them, and rendered them more illustrious. And although they were deprived
of temple (for I will repeat my former remarks) and altar, and fatherland, and priests and
prophets, although they were in a foreign and barbarous county, in the very midst of the
furnace, surrounded by all that mighty host, the king himself who wrought this looking on,
they set up a glorious trophy, and won a notable victory, having sung that admirable and
extraordinary hymn which from that day to this has been sung throughout the world and will
continue to be sung to future generations.

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

17. Nevertheless the reason why I admire those youths, and pronounce them blessed, and
enviable, is not because they tramped on the flame, and vanquished the force of the fire:
but because they were bound, and cast into the furnace, and delivered to the fire for the
sake of true doctrine. For this it was which constituted the completeness of their
triumph, and the wreath of victory was placed on their brows as soon as they were cast
into the furnace and before the issue of events it began to be weaved for them from the
moment that they uttered those words which they spoke with much boldness and freedom of
speech to the king when they were brought into his presence. "We have no need to answer
thee concerning this thing: for our God in Heaven whom we serve is able to rescue us out
of the burning fiery furnace: and He will deliver us out of thy hands, O King. But if not,
be it known unto thee, O King, that we will not serve thy Gods nor worship the golden
image which thou hast set up. After the utterance of these words I proclaimed them
conquerors; after these words having grasped the prize of victory, they hastened on to the
glorious crown of martyrdom, following up the confession which they made through their
words with the confession made through their deeds.

But if when they had been cast into it, the fire had respect for their bodies, and undid
their bonds, and suffered them to go down into it without fear, and forgot its natural
force, so that the furnace of fire became as a fountain of cool water, this marvel was the
effect of God's grace and of the divine wonder-working power. Yet the heroes themselves
even before these things took place, as soon as they set foot in the flames had erected
their trophy, and won their victory, and put on their crown, and had been proclaimed
conquerors both in Heaven and on earth, and so far as they were concerned nothing was
wanting for their renown. What then wouldst thou have to say to these things? Hast thou
been driven into exile, and expelled from thy county? Behold so also were they. Hast thou
suffered captivity, and become the servant of barbarian makers. Well! this also thou wilt
find befell these men. But thou hast no one present there to regulate thy state nor to
advise or instruct thee? Well! of attention of this kind these men were destitute. Or thou
hast been bound, burned, put to death? for thou canst not tell me of anything more painful
than these things. Yet lo! these men having gone through them all, were made more glorious
by each one of them, yea more exceedingly illustrious, and increased the store of their
treasures in Heaven.

And the Jews indeed who had both temple, and altar, and ark and cherubim, and mercy-seat,
and veil, and an infinite multitude of priests, and daily services, and morning and
evening sacrifices, and continually heard the voices of the prophets, both living and
departed, sounding in their ears, and carried about with them the recollection of the
wonders which were done in Egypt, and in the wilderness, and all the rest, and turned the
story of these things over in their hands, and had them inscribed upon their door posts
and enjoyed the benefit at that time of much supernatural power and every other kind of
help were yet no wise profited, but rather damaged, having set up idols in the temple
itself, and having sacrificed their sons and daughters under trees, and in almost every
part of the country in Palestine having offered those unlawful and accursed sacrifices,
and perpetrated countless other deeds yet more monstrous. But these men although in the
midst of a barbarous and hostile land, having their occupation in a tyrant's house,
deprived of all that care of which I have been speaking, led away to execution, and
subjected to burning, not only suffered no harm there from small or great, but became the
more illustrious.

Knowing then these things, and collecting instances of the like kind from the inspired
divine Scriptures (for it is possible to find many such examples in the case of various
other persons) we deem that neither a difficulty arising from seasons or events, nor
compulsion and force, nor the arbitrary authority of potentates furnish a sufficient
excuse for us when we transgress. I will now conclude my discourse by repeating what I
said at the beginning, that if any one be harmed and injured he certainly suffers this at
his own hands, not at the hands of others even if there be countless multitudes injuring
and insulting him: so that if he does not suffer this at his own hands, not all the
creatures who inhabit the whole earth and sea if they combined to attack him would be able
to hurt one who is vigilant and sober in the Lord. Let us then, I beseech you, be sober
and vigilant at all times, and let us endure all painful things bravely that we may obtain
those everlasting and pure blessings in Christ Jesus our Lord, to whom be glory and power,
now and ever throughout all ages. Amen.


AN EXHORTATION TO THEODORE AFTER HIS FALL
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AN EXHORTATION TO THEODORE AFTER HIS FALL John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

LETTER 1

1 "Oh! that my head were water, and mine eyes a fountain of tears! it is seasonable for me
to utter these words now, yea much more than for the prophet in his time. For although I
am not about to mourn over many cities, or whole nations, yet shall I mourn over a soul
which is of equal value with many such nations, yea even more precious. For if one man who
does the will of God is better than ten thousand transgressors, then thou wast formerly
better than ten thousand Jews. Wherefore no one would now blame me if I were to compose
more lamentations than those which are contained in the prophet, and to utter complaints
yet more vehement. For it is not the overthrow of a city which I mourn, nor the captivity
of wicked then, but the desolation of a sacred soul, the destruction and effacement of a
Christ-bearing temple. For would not any one who knew in the days of its glory that well-
ordered mind of thine which the devil has now set on fire, groan, imitating the
lamentation of the prophet; when he hears that barbarian hands have defiled the holy of
holies, and have set fire to all things and burned them up, the cherubim, the ark, the
mercy seat, the tables of stone, the golden pot? For this calamity is bitterer, yea
bitterer than that, in proportion as the pledges deposited in thy soul were far more
precious than those. This temple is holier than that;

2 for it glistened not with gold and silver, but with the grace of the Spirit, and in
place of the ark and the cherubim, it had Christ, and His Father, and the Paraclete seated
within. But now all is changed, and the temple is desolate, and bare of its former beauty
and comeliness, unadorned with its divine and unspeakable adornments, destitute of all
security and protection; it has neither door nor bolt, and is laid open to all manner of
soul-destroying and shameful thoughts; and if the thought of arrogance or fornication, or
avarice, or any more accursed than these, wish to enter in there is no one to hinder them;
whereas formerly, even as the Heaven is inaccessible to all these, so also was the purity
of thy soul. Now perhaps I shall seem to say what is incredible to some who now witness
thy desolation and overthrow; for on this account I wail and mourn, and shall not cease
doing so, until I see thee again established in thy former lustre. For although this seems
to be impossible to men, yet to God all things are possible. For it is He "who raiseth the
poor from the earth, and lifteth up the beggar from the dunghill, to set him with the
princes, even with the princes of his people. It is He "who makes the barren woman to
dwell at home, a mother rejoicing over her children. Do not then despair of the most
perfect change.

3 For if the devil had such great power as to cast thee down from that pinnacle and height
of virtue into the extremity of evil doing, much more will God be able to draw thee up
again to thy former confidence; and not only indeed to make you what you were before, but
even much happier. Only be not downcast, nor fling away good hopes, nor fall into the
condition of the ungodly. For it is not the multitude of sins which is wont to plunge men
into despair, but impiety of soul. Therefore Solomon did not make the unqualified
statement "every one who has entered into the den of the wicked, despiseth; but only "he
who is ungodly. For it is such persons only who are affected in this way when they have
entered the den of the wicked. And this it is which does not suffer them to look up, and
re-ascend to the position from which they fell. For this accursed thought pressing down
like some yoke upon the neck of the soul, and so forcing it to stoop, hinders it from
looking up to the Master. Now it is the part of a brave and excellent man to break this
yoke in pieces, to shake off the tormentor fastened upon him; and to utter the words of
the prophet, "As the eyes of a maiden look unto the hands of her mistress, even so our
eyes look unto the Lord our God until He have mercy upon us.

4 Have pity upon us, O Lord, have pity upon us, for we have been utterly filled with
contempt. Truly divine are these precepts, and decrees of the highest form of spiritual
wisdom. We have been filled, it is said, with contempt, and have undergone countless
distresses; nevertheless we shall not desist from looking up to God, neither shall we
cease praying to him until He has received our petition. For this is the mark of a noble
soul, not to be cast down, nor be dismayed at the multitude of the calamities which
oppress it, nor to withdraw, after praying many times without success, but to persevere,
until He have mercy upon us, even as the blessed David saith. 5 2. For the reason why the
devil plunges us into thoughts of despair is that he may cut off the hope which is towards
God, the safe anchor, the foundation of our life, the guide of the way which leads to
heaven, the salvation of perishing souls. "For by hope" it is said, "we are saved. For
this assuredly it is which, like some strong cord suspended from the heavens, supports our
souls, gradually drawing towards that world on high those who cling firmly to it, and
lifting them above the tempest of the evils of this life. If any one then becomes
enervated, and lets go this sacred anchor, straightway he falls down, and is suffocated,
having entered into the abyss of wickedness. And the Evil One knowing this, when he
perceives that we are ourselves oppressed by the consciousness of evil deeds, steps in
himself and lays upon us the additional burden, heavier than lead, of anxiety arising from
despair; and if we accept it, it follows of necessity that we are forthwith dragged down
by the weight, and having been parted from that cord, descend into the depth of misery
where thou thyself art now, having forsaken the commandments of the meek and lowly Master
and executing all the injunctions of the cruel tyrant, and implacable enemy of our
salvation; having broken in pieces the easy yoke, and cast away the light burden, and
having put on the iron collar instead of these things, yea, having hung the ponderous
millstone from thy neck.

6 Where then canst thou find a footing henceforth when thou art submerging thy unhappy
soul, imposing on thyself this necessity of continually sinking downwards? Now the woman
who had found the one coin called her neighbors to share her joy; saying, "Rejoice with
me; but I shall now invoke all friends, both mine and thine, for the contrary purpose,
saying not "Rejoice with me" but "Mourn with me," and take up the same strain of mourning,
and utter the same cry of distress with me. For the worst possible loss has befallen me,
not that some given number of talents of gold, or some large quantity of precious stones
have dropped out of my hand, but that he who was more precious than all these things, who
was sailing over this same sea, this great and broad sea with me, has, I know not how,
slipped overboard, and fallen into the very pit of destruction.

7 3. Now if any should attempt to divert me from mourning, I shall reply to them in the
words of the prophet, saying "Let me alone, I will weep bitterly; labour not to comfort
me. For the mourning with which I mourn now is not of a kind to subject me to condemnation
for excess in lamentation, but the cause is one for which even Paul, or Peter, had they
been here, would not have been ashamed to weep and mourn, and reject all kinds of
consolation. For those who bewail that death which is common to all one might reasonably
accuse of much feebleness of spirit; but when in place of a corpse a dead soul lies before
us, pierced with innumerable wounds, and yet even in its death manifesting its former
natural comeliness, and health, and beauty now extinguished, who can be so harsh and
unsympathetic as to utter words of encouragement in place of wailing and lamentation? For
as in the other world the absence of mourning is a mark of divine wisdom, so in this world
the act of mourning is a mark of the same.

8 He who had already mounted to the sky, who was laughing to scorn the vanity of this
life, who regarded bodily beauty no more than if it had been in forms of stone, who
despised gold as it had been mud, and every kind of luxury as mire, even he, having been
suddenly overwhelmed with the feverish longing of a preposterous passion, has ruined his
health, and manly strength, and the bloom of his youth, and become a slave of pleasure.
Shall we not weep then, I pray you, for such a man and bewail him, until we have got him
back again? And where do these things concern the human soul? It is not possible indeed to
discover in this world the means of release from the death of the body, and yet even this
does not stay the mourners from lamenting; but only in this world is it possible to bring
to naught the death of the soul. "For in Hades" we read, "who will confess thee? Is it not
then the height of stupidity that they who mourn the death of the body should do this so
earnestly, although they know that they will not raise the dead man to life by their
lamentation; but that we should not manifest anything of the kind, and this when we know
that often there is hope of conducting the lost soul back to its former life?

9 For many both now and in the days of our forefathers, having been perverted from the
right position, and fallen headlong out of the straight path, have been so completely
restored as to eclipse their former deeds by the latter, and to receive the prize, and be
wreathed with the garland of victory, and be proclaimed among the conquerors, and be
numbered in the company of the saints. For as long as any one stands in the furnace of
pleasures, even if he has countless examples of this kind before him, the thing seems to
him to be impossible; but if he once gets a short start upon the way out from thence, by
continually advancing he leaves the fiercer part of the fire behind him and will see the
parts which are in front of him, and before his footsteps full of dew and much
refreshment; only let us not despair or grow weary of the return; for he who is so
affected, even if he has acquired boundless power and zeal, has acquired it to no purpose.
For when he has once shut the door of repentance against himself, and has blocked the
entrance into the race-course, how will he be able while he abides outside to accomplish
any good thing, either small or great? On this account the Evil One uses all kinds of
devices in order to plant in us this thought (of despair); for (if he succeeds) he will no
longer have to sweat and toil in contending with us;

10 how should he, when we are prostrate and fallen, and unwilling to resist him? For he
who has been able to slip out of this chain, will recover his own strength and will not
cease struggling against the devil to his last gasp, and even if he had countless other
falls, he will get up again, and will smite his enemy; but he who is in, bondage to the
cogitations of despair, and has unstrung his own strength, how will he be able to prevail,
and to resist, having on the contrary taken to flight? 11 4. And speak not to me of those
who have committed small sins, but suppose the case of one who is filled full of all
wickedness, and let him practice everything which excludes him from the kingdom, and let
us suppose that this man is not one of those who were unbelievers from the beginning, but
formerly belonged to the believers, and such as were well pleasing to God, but afterwards
has become a fornicator, adulterer, effeminate, a thief, a drunkard, a sodomite, a
reviler, and everything else of this kind; I will not approve even of this man despairing
of himself, although he may have gone on to extreme old age in the practice of this great
and unspeakable wickedness. For if the wrath of God were a passion, one might well despair
as being unable to quench the flame which he had kindled by so many evil doings; but since
the Divine nature is passionless, even if He punishes, even if He takes vengeance, he does
this not with wrath, but with tender care, and much loving-kindness; wherefore it behoves
us to be of much good courage, and to trust in the power of repentance. For even those who
have sinned against Him He is not wont to visit with punishment for His own sake; for no
harm can traverse that divine nature; but He acts with a view to our advantage, and to
prevent our perverseness becoming worse by our making a practice of despising and
neglecting Him.

12 For even as one who places himself outside the light inflicts no loss on the light, but
the greatest upon himself being shut up in darkness; even so he who has become accustomed
to despise that almighty power, does no injury to the power, but inflicts the greatest
possible injury upon himself. And for this reason God threatens us with punishments, and
often inflicts them, not as avenging Himself, but by way of attracting us to Himself. For
a physician also is not distressed or vexed at the insults of those who are out of their
minds, but yet does and contrives everything for the purpose of stopping those who do such
unseemly acts, not looking to his own interests but to their profit; and if they manifest
some small degree of self-control and sobriety he rejoices and is glad, and applies his
remedies much more earnestly, not as revenging himself upon them for their former conduct,
but as wishing to increase their advantage, and to bring them back to a purely sound state
of health. Even so God when we fall into the very extremity of madness, says and does
everything, not by way of avenging Himself on account of our former deeds; but because He
wishes to release us from our disorder; and by means of right reason it is quite possible
to be convinced of this.

13 5. Now if any one should dispute with us concerning these things we will confirm them
out of the divine oracles. For who, I ask, became more depraved than the king of the
Babylonians, who after having received such great experience of God's power as to make
obeisance to His prophet, and command offerings and incense to be sacrificed to Him was
again carried away to his former pride, and cast bound into the furnace those who did not
honour himself before God. Nevertheless this man who was so cruel and impious, and rather
a beast than a human being, God invited to repentance, and granted him several
opportunities of conversion, first of all the miracle which took place in the furnace, and
after that the vision which the king saw but which Daniel interpreted, a vision sufficient
to bend even a heart of stone; and in addition to these things after the exhortation
derived from events the prophet also himself advised him, saying "Therefore, O king, let
my counsel please thee, and redeem thy sins by alms, and thy iniquities by showing mercy
to the poor; it may be that long suffering will be shown to thy offence. What sayest thou
O wise and blessed man? After so great a fall is there again a way of return? and after so
great a disease is health possible? and after so great a madness is there again a hope of
soundness of mind?

14 The king has deprived himself beforehand of all hope, first of all by having ignored
Him who created him; and conducted him to this honour, although he had many evidences of
His power and forethought to recount which occurred both in his own case and in the case
of his forefathers; but after this again when he had received distinct tokens of God's
wisdom and foreknowledge, and had seen magic, and astronomy and the theatre of the whole
satanic system of jugglery overthrown, he exhibited deeds yet worse than the former. For
things which the wise magi, the Gazarenes, could not explain, but confessed that they were
beyond human nature, these a captive youth having caused to be solved for him, so moved
him by that miracle that he not only himself believed, but also became to the whole world
a clear herald and teacher of this doctrine. Wherefore if even before having received such
a token it was unpardonable in him to ignore God, much more so was it after that miracle,
and his confession, and the teaching which was extended to others. For if he had not
honestly believed that He was the only true God he would not have shown such honour to His
servant, or have laid down such laws for others.

15 But yet after making this kind of confession, he again lapsed into idolatry, and he who
once fell on his face and made obeisance to the servant of God, broke out into such a
pitch of madness, as to cast into the furnace the servants of God who did not make
obeisance to himself. What then? did God visit the apostate, as he deserved to be visited?
No! He supplied him with greater tokens of His own power, drawing him back again after so
great a display of arrogance to his former condition; and, what is yet more wonderful,
that owing to the abundance of the miracles he might not again disbelieve what was done,
the subject upon which He wrought the sign was none other than the furnace which the king
himself kindled for the children whom he bound and cast therein. Even to extinguish the
flame would have been a wonderful and strange thing; but the benign Deity in order to
inspire him with greater fear, and increase his dismay, and undo all his hardness of
heart, did what was greater and stranger than this. For, permitting the furnace to be
kindled to as high a pitch as he desired, He then exhibited his own peculiar power, not by
putting down the devices of his enemies, but by frustrating them when they were set on
foot.

16 And, to prevent any one who saw them survive the flame from supposing that it was a
vision, He suffered those who cast them in to be burned, thus proving that the thing seen
was really fire; for otherwise it would not have devoured naphtha and tow, and fagots and
such a large number of bodies; but nothing is stronger than His command; but the nature of
all existing things obeys Him who brought them into being out of nothing; which was just
what He manifested at that time; for the flame having received perishable bodies, held
aloof from them as if they had been imperishable, and restored in safety, with the
addition of much lustre, the deposit entrusted to it. For like kings from some royal
court, even so did those children come forth from the furnace, no one having the patience
to look any longer at the king, but all transferring their eyes from him to the strange
spectacle, and neither the diadem nor the purple robe, nor any other feature of royal
pomp, attracted the multitudes of unbelievers so much as the sight of those faithful ones,
who tarried long in the fire, and then came out of it as men might have done who had
undergone this in a dream. For the most fragile of all our features, I mean the hair,
prevailed more mightily than adamant against the all-devouring flame.

17 And the fact that when they were cast into the midst of the fire they suffered no harm
was not the only wonder, but the further fact that they were speaking the whole time. Now
all who have witnessed persons burning are aware, that if they keep their lips fast
closed, they can hold out for a short time at least against the conflagration; but if any
one chances to open his mouth, the soul instantly takes its flight from the body.
Nevertheless after such great miracles had taken place, and all who were present and
beheld were amazed, and those who were absent had been informed of the fact by means of
letters, the king who instructed others remained himself without amendment, and went back
again to his former wickedness. And yet even then God did not punish him, but was still
long-suffering, counselling him both by means of visions and by His prophet. But when he
was not made anywise better by any of these things, then at last God inflicted punishment
upon him, not by way of avenging himself on account of his former deeds, but as cutting
off the occasion of future evils, and checking the advance of wickedness, and He did not
inflict even this permanently, but after having chastised him for a few years, He restored
him again to his former honour, without having suffered any loss from his punishment, but
on the contrary having gained the greatest possible good;

18 a firm hold upon faith in God, and repentance on account of his former misdeeds. 19 6.
For such is the loving-kindness of God; He never turns his face away from a sincere
repentance, but if any one has pushed on to the very extremity of wickedness, and chooses
to return thence towards the path of virtue, God accepts and welcomes, and does everything
so as to restore him to his former position. And He does what is yet more merciful; for
even should any one not manifest complete repentance, he does not pass by one which is
small and insignificant, but assigns a great reward even to this; which is evident from
what Esaias the prophet says concerning the people of the Jews, speaking on this wise: "On
account of his sin I put him to pain for a little while, and smote him, and turned my face
away from him, and he was pained, and walked sorrowfully, and then I healed him, and
comforted him. And we might cite as another witness that most ungodly king, who was given
over to sin by the influence of his wife: yet when he only sorrowed, and put on sackcloth,
and condemned his offences, he so won for himself the mercy of God, as to be released from
all the evils which were impending over him. For God said to Elias "Seest thou how Ahab is
pricked in the heart before my face? I will not bring the evil upon him in his own days,
because he hath wept before me.

20 And after this again, Manasses, having exceeded all in fury and tyranny, and having
subverted the legal form of worship, and shut up the temple, and caused the deceit of
idolatry to flourish, and having become more ungodly than all who were before him, when he
afterwards repented, was ranked amongst the friends of God. Now if, looking to the
magnitude of his own iniquities, he had despaired of restoration and repentance, he would
have missed all which he afterwards obtained: but as it was, looking to the boundlessness
of God's tender mercy instead of the enormity of his transgressions, and having broken in
sunder the bonds of the devil, he rose up and contended with him, and finished the good
course. And not only by what was done to these men, but also by the words of the prophet
does God destroy the counsels of despair, speaking. on this wise: "To-day, if ye will hear
His voice, harden not your hearts, as in the provocation. Now that expression "to-day,"
may be uttered at every time of life, even on the verge of old age, if you desire it: for
repentance is judged not by quantity of time, but by disposition of the soul. For the
Ninevites did not need many days to blot out their sin, but the short space of one day
availed to efface all their iniquity:

21 and the robber also did not take a long time to effect his entrance into Paradise, but
in such a brief moment as one might occupy in uttering a single word, did he wash off all
the sins which he had committed in his whole life, and received the prize bestowed by the
divine approval even before the Apostles. And we also see the martyrs obtain glorious
crowns for themselves in the course, not of many years, but of a few days, and often in a
single day only. 22 7. Wherefore we have need of zeal in every direction, and much
preparation of mind: and if we so order our conscience as to hate our former wickedness,
and choose the contrary path with as much energy as God desires and commands, we shall not
have anything less on account of the short space of time: many at least who were last have
far outstripped those who were first. For to have fallen is not a grievous thing, but to
remain prostrate after falling, and not to get up again; and, playing the coward and the
sluggard, to conceal feebleness of moral purpose under the reasoning of despair. To whom
also the prophet spoke in perplexity saying "Doth he who falleth not rise up, or he who
turneth away not turn back? But if you inquire of me for instances of persons who have
fallen away after having believed, all these things have been said with reference to such
persons, for he who has fallen belonged formerly to those who were standing, not to those
who were prostrate; for how should one in that condition fall? But other things also shall
be said, partly by means of parables, partly by plainer deeds and words. Now that sheep
which had got separated from the ninety and nine, and then was brought back again,
represents to us nothing else than the fall and return of the faithful;

23 for it was a sheep not of some alien flock, but belonging to the same number as the
rest, and was for merly pastured by the same shepherd, and it strayed on no common
straying, but wandered away to the mountains and in valleys, that is to say some long
journey, far distant from the right path. Did he then suffer it to stray? By no means, but
brought it back neither driving it, nor beating it, but taking it upon his shoulders. For
as the best physicians bring back those who are far gone in sickness with careful
treatment to a state of health, not only treating them according to the laws of the
medical art, but sometimes also giving them gratification: even so God conducts to virtue
those who are much depraved, not with great severity, but gently and gradually, and
supporting them on every side, so that the separation may not become greater, nor the
error more prolonged. And the same truth is implied in the parable of the prodigal son as
well as in this. For he also was no stranger, but a son, and a brother of the child who
had been well pleasing to the father, and he plunged into no ordinary vice, but went to
the very extremity, so to say, of evil, he the rich and free and well-bred son being
reduced to a more miserable condition than that of household slaves, strangers, and
hirelings. Nevertheless he returned again to his original condition, and had his former
honour restored to him.

24 But if he had despaired of his life, and, dejected by what had befallen him, had
remained in the foreign land, he would not have obtained what he did obtain, but would
have been consumed with hunger, and so have undergone the most pitiable death: but since
he repented, and did not despair, he was restored, even after such great corruption, to
the same splendour as before, and was arrayed in the most beautiful robe, and enjoyed
greater honours than his brother who had not fallen. For "these many years," saith he "do
I serve thee, neither transgressed I thy commandment at any time, and yet thou never
gavest me a kid, that I might make merry with my friends; but when this thy son is come
who hath devoured thy living with harlots, thou hast killed for him the fatted calf. So
great is the power of repentance. 25 8. Having then such great examples, let us not
continue in evil, nor despair of reconciliation, but let us say also ourselves "I will go
to my Father," and let us draw nigh to God. For He Himself never turns away from us, but
it is we who put ourselves far off: for "I am a God" we read "at hand and not a God afar
off." And again, when He was rebuking themby the mouth of this prophet He said "Do not
your sins separate between you and me?" Inasmuch then as this is the cause which puts us
far from God, let us remove this obnoxious barrier, which prevents any near approach being
made.

26 But now hear how this has actually occurred in real instances. Amongst the Corinthians
some man of mark committed a sin such as was not named even among the Gentiles. This man
was a believer and belonged to the household of Christ; and some say that he was actually
a member of the priesthood. What then? Did Paul cut him off from the communion of those
who were in the way of salvation. By no means: for he himself it is who rebukes the
Corinthians countless times, backwards and forwards, because they did not bring the man to
a state of repentance: but, desiring to prove to us that there is no sin which cannot be
healed, he said again concerning the man who had transgressed more grievously than the
Gentiles: "Deliver such an one to Satan for destruction of the flesh that his spirit may
be saved in the day of the Lord Jesus Christ. Now this was prior to repentance: but after
he had repented "Sufficient," said he, "for such an one is this punishment which was
inflicted by the many " and he charged them by a letter to console the man again, and to
welcome his repentance, so that he should not be got the better of by Satan. Moreover when
the whole Galatian people fell after having believed, and wrought miracles, and endured
many trials for the sake of their faith in Christ he sets them up again. For that they had
done miracles he testified when he said:

27 "He therefore that supplieth to you the Spirit and worketh miracles among you: and that
they endured many contests for the sake of the faith, he also testified when he says:
"Have ye suffered so many things in vain if it be indeed in vain. Nevertheless after
making so great an advance they committed sin sufficient to estrange them from Christ
concerning which he declares saying: "Behold, I Paul tell you, that if ye be circumcised,
Christ will profit you nothing: and again "ye who would be justified by the law are fallen
away from grace: and yet even after so great a lapse he welcomes them saying "my little
children of whom I am in travail again until Christ be formed in you " showing that after
extreme perversion it is possible for Christ to be formed again in us: for He doth not
desire the death of a sinner, but rather that he should be convened and live.

28 9. Let us then turn to Him, my beloved friend, and execute the will of God. For He
created us and brought us into being, that He might make us partakers of eternal
blessings, that He might offer us the kingdom of Heaven, not that He might cast us into
Hell and deliver us to the fire; for this was made not for us, but for the devil: but for
us the kingdom has been destined and made ready of old time. And by way of indicating both
these truths He saith to those on the right hand, "Come ye blessed of my Father inherit
the kingdom prepared for you from the foundation of the world: but to those on the left
"Depart from me, ye cursed, into fire everlasting prepared" (he no longer says "for you"
but) "for the devil and his angels. Thus hell has not been made for us but for him and his
angels: but the kingdom has been prepared for us before the foundation of the world. Let
us not then make ourselves unworthy of entrance into the bride-chamber: for as long as we
are in this world, even if we commit countless sins it is possible to wash them all away
by manifesting repentance for our offences:

29 but when once we have departed to the other world even if we display the most earnest
repentance it will be of no avail, not even if we gnash our teeth, beat our breasts, and
utter innumerable calls for succour, no one with the tip of his finger will apply a drop
to our burning bodies, but we shall only hear those words which the rich man heard in the
parable "Between us and you a great gulf has been fixed. Let us then, I beseech you,
recover our senses here and let us recognize our Master as He ought to be recognized. For
only when we are in Hades should we abandon the hope derived from repentance: for there
only is this remedy weak and unprofitable: but while we are here even if it is applied in
old age itself it exhibits much strength. Wherefore also the devil sets everything in
motion in order to root in us the reasoning which comes of despair: for he knows that if
we repent even a little we shall not do this without some reward. But just as he who gives
a cup of cold water has his recompense reserved for him, so also the man who has repented
of the evils which he has done, even if he cannot exhibit the repentance which his
offences deserve, will have a commensurate reward. For not a single item of good, however
small it may be, will be overlooked by the righteous judge.

30 For if He makes such an exact scrutiny of our sins, as to require punishment for both
our words and thoughts, much more will our good deeds, whether they be great or small, be
reckoned to our credit at that day. Wherefore, even if thyself in a slight degree at least
from thy present disorder and excess, even this will not be impossible: only set thyself
to the task at once, and open the entrance into the place of contest; but as long as thou
tarriest outside this naturally seems difficult and impracticable to thee. For before
making the trial even if things are easy and manageable they are wont to present an
appearance of much difficulty to us: but when we are actually engaged in the trial, and
making the venture the greater part of our distress is removed, and confidence taking the
place of tremor and despair lessens the fear and increases the facility of operation, and
makes our good hopes stronger. For this reason also the wicked one dragged Judas out of
this world lest he should make a fair beginning, and so return by means of repentance to
the point from which he fell. For although it may seem a strange thing to say, I will not
admit even that sin to be too great for the succour which is brought to us from
repentance. Wherefore I pray and beseech you to banish all this Satanic mode of thinking
from your soul, and to return to this state of salvation.

31 For if indeed I were commanding you to ascend to your former altitude all at once, you
would naturally complain of there being much difficulty in doing this: but if all which I
now ask you to do is to get up and return thence in the opposite directio, why do you
hesitate, and shrink, and make a retrograde movement? Have you not seen those who have
died in the midst of luxury and drunkenness, and sport and all the other folly of this
life? Were are they now who used to strut through the market place with much pomp, and a
crowd of attendants? who were clothed in silk and redolent with perfumes, and kept a table
for their parasites, and were in constant attendance at the theatre? What has now become
of all that parade of theirs? It is all gone;-the costly splendour of their banquets , the
throng of musicians, the attentions of flatterers, the loud laughter, the relaxation of
spirit, the enervation of mind, the voluptuous, abandoned, extravagant manner of life-it
has all come to an end. Where now have all these things taken their flight? What has
become of the body which enjoyed so much attention, and cleanliness. Go thy way to the
coffin, behold the dust, the ashes, the worms, behold the loathsomeness of the place, and
groan bitterly. And would that the penalty were limited to the ashes!

32 but now transfer thy thought from the coffin and these worms to that undying worm, to
the fire unquenchable, to the gnashing of teeth, to the outer darkness, to affliction and
straitness, to the parable of Lazarus and the rich man, who although the owner of so much
wealth, and clothed in purple could not become the owner of even a drop of water; and this
when he was placed in a condition of such great necessity. The things of this world are in
their nature no-wise better than dreams. For just as those who work in the mines or suffer
some other kind of punishment more severe than this, when they have fallen asleep owing to
their many weary toils and the extreme bitterness of their life, and in their dreams see
themselves living in luxury and prosperity, are in no wise grateful to their dreams after
they have awaked, even so that rich man having become rich in this present life, as it
were in a dream, after his departure hence was punished with that bitter punishment.
Consider these things, and having contrasted that fire with the conflagration of desires
which now possesses thee, release thyself from the furnace. For he who has thoroughly
quenched this furnace here, will have no experience of that in the other world: but if a
man does not get the better of this furnace here, the other will lay hold of him more
vehemently when he has departed hence.

33 How long a time dost thou wish the enjoyment of the present life to be extended? For I
do not suppose indeed that more than fifty years remain to thee so as to reach extreme old
age, nor indeed is even this at all assured to us: for how should they who cannot be
confident about living even to the evening rely upon so many years as these? And not only
is this uncertain, but there is for often when life has been extended for a long period,
the conditions of luxury have not been extended with it, but have come, and at the same
time hastily departed. However, if you like, let it be granted for argument's sake, tthat
you will live so many years, and will not sustain any reverse of fortune what is this
compared with the endless ages, and those bitter deed and intolerable punishments? For
here indeed both good and evil things have an end, and that very speedily: but there, both
are coextensive with immortal ages, and in their quality differ unspeakably from the
things which now are.

34 10. For when you hear of fire, do not suppose the fire in that world to be like this:
for fire in this world burns up and makes away with anything which it takes hold of; but
that fire is continually burning those who have once been seized by it, and never ceases:
therefore also is it called unquenchable. For those also who have sinned must put on
immortality, not for honour, but to have a constant supply of material for that punishment
to work upon; and how terrible this is, speech could never depict, but from the experience
of little things it is possible to form some slight notion of these great ones. For if you
should ever be in a bath which has been heated more than it ought to be, think then, I
pray you, on the fire of hell: or again if you are ever inflamed by some severe fever
transfer your thoughts to that flame, and then you will be able clearly to discern the
difference. For if a bath and a fever so afflict and distress us, what will our condition
be when we have fallen into that river of fire which winds in front of the terrible
judgment-seat. Then we shall gnash our teeth under the suffering of our labours and
intolerable pains: but there will be no one to succour us: yea we shall groan mightily, as
the flame is applied more severely to us, but we shall see no one save those who are being
punished with us, and great desolation.

35 And how should any one describe the terrors arising to our souls from the darkness? for
just as that fire has no consuming power so neither has it any power of giving light: for
otherwise there would not be darkness. The dismay produced in us then by this, and the
trembling and the great astonishment can be sufficiently realized in that day only. For in
that world many and various kinds of torment and torrents of punishment are poured in upon
the soul from every side. And if any one should ask, "and how can the soul bear up against
such a multitude of punishments and continue being chastised through interminable ages,
let him consider what happens in this world, how many have often borne up against a long
and severe disease. And if they have died, this has happened not because the soul was
consumed but because the body was exhausted, so that had the latter not broken down, the
soul would not have ceased being tormented. When then we have received an incorruptible
and inconsumable body there is nothing to prevent the punishment being indefinitely
extended. For here indeed it is impossible that the two things should coexist. I mean
severity of punishment and permanence and cannot bear the concurrence of both: but when
the imperishable state has supervened, there would be an end of this strife, and both
these terrible things will keep their hold upon us for infinite time with much force.

36 Let us not then so dispose ourselves now as if the excessive power of the tortures were
destructive of the soul: for even the body will not be able to experence this at thet
time, but will abide together with the soul, in a state of eternal punishment, and there
will not be any end to look to beyond this. How much luxury then, and how much time will
you weigh in the balance against this punishment and vengeance? Do you propose a period of
a hundred years or twice as long? and what is this compared with the endless ages? For
what the dream of a single day is in the midst of a whole lifetime, that the enjoyment of
things here is as contrasted with the state of things to come. Is there then any one who,
for the sake of seeing a good dream, would elect to be perpetually punished? Who is so
senseless as to have recourse to this kind of retribution? For I am not yet accusing
luxury nor revealing now the bitterness which lurks in it: for the present is not the
proper time for these remarks, but when ye have been able to escape it. For now, entangled
as you are by this passion, you will suspect me of talking nonsense, if I were to call
pleasure bitter: but when by the grace of God you have been released from the malady then
you will know its topics for another season, what I will say now is just this:

37 Be it so, that luxury is luxury, and pleasure, pleasure, and that they have nothing in
them painful or disgraceful, what shall we say to the punishment which is in store for us?
and what shall we do then if we have taken our pleasure now, as it were in a shadow and a
figure, but undergo everlasting torment there in reality, when we might in a short space
of time escape these tortures already mentioned, and enjoy the good things which are
stored up for us? For this also is the work of the loving-kindness of God, that our
struggles are not protracted to a great length, but that after struggling for a brief, and
tiny twinkling of an eye (for such is present life compared with the other) we receive
crowns of victory for endless ages. And it will be no small affliction to the souls of
those who are being punished at that time, to reflect, that when they had it in their
power in the few days of this life to make all good, they neglected their opportunity and
surrendered themselves to everlasting evil. And lest we should suffer this let us rouse
ourselves while it is the acepted time, while it is the day of salvation, while the power
of repentance is great. For not only the evils already mentioned, but others also far
worse than these await us if we are indolent. These indeed, and some bitterer than these
have their place in hell:

38 but the loss of the good things involves so much pain, so much affliction and
straitness, that even if not other kind of punishment were appointed for those who sin
here, it would of itself be sufficient to vex us more bitterly than the torments in hell,
and to confound our souls. 39 11. For consider I pray the condition of the other life, so
far as it is possible to consider it; for no words will suffice for an adequate
description: but from the things which ar told us, as if by means of certain riddles, let
us try and get some indistinct vision of it. "Pain and sorrow and sighing," we read "have
fled away. What then could be more blessed than this life? It is not possible there to
fear poverty and disease: it is not possible to see any one injuring, or being injured,
provoking, or being provoked, or angry, or envious, or burning with any outrageous lust,
or anxious concerning the supply of the necessaries of life, or bemoaning himself over the
loss of some dignity and power: for all the tempest of passion in us is quelled and
brought to nought, and all will be in a condition of peace, and gladness and joy, all
things serene and tranquil, all will be daylight and brightness, and light, not this
present light, but one excelling this in splendour as much as this excels the brightness
of a lamp. For things are not concealed in that world by night, or by a gathering of
clouds: bodies there are not set on fire and burned: for there is neither night nor
evening there, nor cold nor heat, nor any other variation of seasons: but the condition is
of a different kind, such as they only will know who have been deemed worthy of it;

40 there is no old age there, nor any of the evils of old age, but all things relating to
decay are utterly removed, and incorruptible glory reigns in every part. But greater than
all these things in the perpetual enjoyment of intercourse with Christ in the company of
angels, and archangels, and the higher powers. Behold now the sky, and pass through it in
thought to the region beyond the sky, and consider the transfiguration to take place in
the whole creation; for it will not continue to be such as it is now, but will be far more
brilliant and beautiful, and just as gold glistens more brightly than lead, so will the
future constitution of the universe be better than the present: even as the blessed Paul
saith "Because the creation also itself shall be delivered from the bondage of corruption.
For now indeed, seeing that it partakes of corruption, it is subject to many things such
as bodies of this kind naturally experience: but then, having divested itself of all these
things, we shall see it display its beauty in an incorruptible form: for inasmuch as it is
to receive incorruptible bodies, it will in future be itself also transfigured into the
nobler condition. Nowhere in that world will there be sedition and strife: for great is
the concord of the band of saints, all being ever in harmony with one another.

41 It is not possible there to fear the devil, and the plots of demons, or the
threatenings of hell, or death, either that death which now is, or the other death which
is far worse than this, but every terror of this kind will have been done away. And just
as some royal child, who has been brought up in mean guise, and subject to fear and
threats, lest he should deteriorate by indulgence and become unworthy of his paternal
inheritance, as soon as he has attained the royal dignity, immediately exchanges all his
former raiment for the purple robe, and the diadem and the crowd of body-guards, and
assumes his state with much confidence, having cast out of his soul thoughts of humility
and subjection, and having taken others in their place; even so will it happen then to all
the saints 42 And to prove that these words are no empty vaunt let us journey in thought
to the mountain where Christ was transfigured: let us behold him shining as He shone
there; and yet even then He did not display to us all the splendour of the world to come.
For that the vision was accommodated to human eyes, and not an exact manifestation of the
reality is plain from the very words of the Evangelist. For what saith he? "He did shine
as the Sun. But the glory of incorruptible bodies does not emit the same kind of light as
this body which is corruptible, nor is it of a kind to be tolerable to mortal eyes, but
needs incorruptible and immortal eyes to contemplate it. But at that time on the mountain
He disclosed to them as much as it was possible for them to see without injuring the sight
of the beholders; and even so they could not endure it but fell upon their faces. Tell me,
if any one led thee into some bright place, where all were sitting arrayed in vestures of
gold, and in the midst of the multitude pointed out one other to thee who alone had
garments wrought with precious stones, and a crown upon his head, and then promised to
place thee in the ranks of this people, wouldst thou not do everything to obtain this
promise?

43 Open then even now in imagination thine eyes, and look on that assembly, composed not
of men such as we are, but of those who are of more value than gold and previous stones,
and the beams of the sun, and all visible radiance, and not consisting of men only but of
beings of much more dignity than men,-angels, archangels, thrones, dominions,
principalities, powers. For as concerning the king it is not even possible to say what he
is like: so completely do his beauty, his grace, his splendour, his glory, his grandeur
and magnificence elude speech and thought. Shall we then, I ask, deprive ourselves of such
great blessings, in order to avoid suffering for a brief period? For if we had to endure
countless deaths every day, or even hell itself, for the sake of seeing Christ coming in
His glory, and' being enrolled in the company of the saints, ought we not to undergo all
those things? Hear what the blessed Peter says; "it is good for us to be here. But if he,
when he beheld some dim image of the things to come, immediately cast away all other
things out of his soul on account of the pleasure produced in it by that vision; what
would any one saywhen the actual reality of the things is presented, when the palace is
thrown open and it is permitted to gaze upon the King Himself, no longer darkly, or by
means of a mirror, but face to face; no longer by means of faith, but by sight?

44 12. The majority it is true of those who are not very sensibly minded propose to be
content with escaping hell; but I say that a far more severe punishment than hell is
exclusion from the glory of the other world, and I think that one who has failed to reach
it ought not to sorrow so much over the miseries of hell, as over his rejection from
heaven, for this alone is more dreadful than all other things in respect of punishment.
But frequently now when we see a king, attended by a large bodyguard, enter the palace, we
count those happy who are near him, and have a share in his speech and mind, and partake
of all the rest of his glory; and even if we have countless blessings, we have no
perception of any of them, and deem ourselves miserable when we look at the glory of those
who are round about him, although we know that such splendour is slippery and insecure,
both on account of wars, and plots, and envy, and because apart from these things it is
not in itself worthy of any consideration.

45 But where the king of all is concerned, he who holds not a portion of the earth but the
whole circuit of it, or rather who comprehends it all in the hollow of his hand, and
measures the Heavens with a span, who upholdeth all things by the word of His power, by
whom all the nations are counted as nought, and as a drop of spittle;-in the case of such
a king I say shall we no reckon it the most extreme punishment to miss being enrolled in
that company which is round about him, but be content if we merely escape hell? and what
could be more pitiable than this condition of soul? For this king does not come to judge
the earth, drawn by a pair of white mules, nor tiding in a golden chariot, nor arrayed in
a purple robe and diadem. How then does He come? Hear the prophets crying aloud and saying
as much as it is possible to tell to men: for one saith "God shall come openly, even our
God and shall not keep silence: a fire shall be kindled before Him, and a mighty tempest
shall be round about Him: He shall call the Heaven from above and the earth that He may
judge His people. But Esias depicts the actual punishment impending over us speaking thus:
"Behold the day of the Lord cometh, inexorable, with wrath and anger; to lay the whole
world desolate, and to destroy sinners out of it.

46 For the stars of Heaven, and Orion, and the whole system of the heaven shall not give
their light, and the sun shall be darkened in its going down, and the moon shall not give
her light; and I will ordain evils against the whole world, and visit their sins upon the
ungodly, and I will destroy the insolence of the lawless, and humble the insolence of the
proud, and they who are left shall be more precious than unsmelted gold, and a man shall
be more precious than the sapphire stone. For the heaven shall be disturbed and the earth
shall be shaken from its foundations by reason of the fury of the wrath of the Lord of
Sabaoth, in the day when His wrath shall come upon us. And again "windows" he saith "hall
be opened from the Heaven, and the foundations of the earth shall be shaken the earth
shall be mightily confounded, the earth shall be bent low, it shall be perplexed with
great perplexity, the earth shall stagger grievously like the drunkard and the reveller;
the earth shall shake as a hut, it shall fall and not be able to rise up again: for
iniquity has waxed mighty therein. And God shall set His hand upon the host of the Heaven
in the height in that day, and upon the kingdoms of the earth, and He shall gather
together the congregation thereof into a prison, and shall shut them up in a stronghold.

47 And Malachi speaking concordantly with these said "Behold the Lord almighty cometh, and
who shall abide the day of His coming or who shall stand when He appeareth for He cometh
like a refiner's fire, and like fullers soap: and He shall sit refining and purifying as
it were silver, and as it were gold. And again, "Behold," he saith, "the day of the Lord
cometh, burning like an oven, and it shall consume them, and all the aliens, and all who
work iniquity shall be stubble, and the day which is coming shall set fire to them saith
the Lord almighty; and there shall be left neither root nor branch. And the man greatly
beloved saith "I beheld until thrones were placed, and the Ancient of Days was seated, and
his raiment was white as snow, and the hair of his head was pure as wool: His throne was a
flame of fire, and the wheels thereof burning fire: a stream of fire wound its way in
front of Him. Thousand thousands ministered unto Him, and ten thousand times ten thousand
stood before Him. The judgment was set and the books were opened. Then after a little
space "I beheld," he says, "in a vision of the night and behold" with the clouds of
Heaven, one came like the Son of Man, and reached unto the Ancient of Days, and was
brought near before Him, and to Him was given rule, and honor, and the kingdom, and all
the people, tribes and tongues serve Him.

48 His dominion is an everlasting dominion, which shall not pass away, and His kingdom
shall not be destroyed. As for me Daniel, my spirit shuddered within me, and the visions
of my head troubled me. Then all the gates of the heavenly vaults are opened, or rather
the heaven itself is taken away out of the midst "for the heaven," we read "shall be
rolled up like a scroll," wrapped up in the middle like the skin and covering of some tent
so as to be transformed into some better shape. Then all things are full of amazement and
horror and trembling: then even the angels themselves are holden by much fear, and not
angels only but also archangels and thrones, and dominions, and principalities and
authorities. "For the powers" we read "of the heavens shall be shaken," because their
fellow-servants are required to give an account of their life in this world. For if when a
single city is bring judged before rulers in this world, all men shudder, even those who
are outside the danger, when the whole world is arraigned before such a judge as this who
needs no witnesses, or proofs, but independently of all these things brings forward deeds
and words and thoughts, and exhibits them all as in some picture both to those who have
committed the sins and to those who are ignorant of them, how is it not natural that every
power should be confounded and shake?

49 For if there were no river of fire winding by, nor any terrible angels standing by the
side of the throne, but men were merely summoned some to be praised and admired, others to
be dismissed with ignominy that they might not see the glory of God, ("For let the
ungodly" we read "be taken away that he may not see the glory of the Lord" ) and if this
were the only punishment would not the loss of such blessings sting the souls of those who
were deprived of them more bitterly than all hell itself? For how great an evil this is
cannot possibly be represented now in words; but then we shall know it clearly in the
actual reality. But now I pray add the punishment also to the scene, and imagine men not
only covered with shame, and veiling their heads, and bending them low, but also being
dragged along the road to the fire, and haled away to the instruments of torture and
delivered over to the cruel powers, and suffering these things just at the time when all
they who have practised what is good, and wrought deeds worthy of eternal life, are being
crowned, and proclaimed conquerors, and presented before the royal throne.

50 13. Now these are things which will happen in that day: but the things which will
follow, after these, what language can describe to us-the pleasure, the profit, the joy of
being in the company of Christ? For when the soul has returned to the proper condition of
nobility, and is able henceforth with much boldness to behold its Master it is impossible
to say what great pleasure it derives therefrom, what great gain, rejoicing not only in
the good things actually in hand, but in the persuasion that these things will never come
to an end. All that gladness then cannot be described in words, nor grasped by the
understanding: but in a dim kind of way, as one indicates great things by means of small
ones, I will endeavour to make it manifest. For let us scrutinize those who enjoy the good
things of the world in this present life, I mean wealth and power, and glory, how,
exulting with delight, they reckon themselves as no longer being upon the earth, and this
although the things which they are enjoying are acknowledged not to be really good, and do
not abide with them, but take to flight more quickly than a dream: and even if they should
even last for a little time, their favour is displayed within the limits of this present
life, and cannot accompany us further.

51 Now if these things uplift those who possess them to such a pitch of joy, what do you
suppose is the condition of those souls which are invited to enjoy the countess blessings
in Heaven which are always securely fixed and stable? And not only this, but also in their
quantity and quality they excel present things to such an extent as never entered even the
heart of man. For at the present time like an infant in the womb, even so do we dwell in
this world confined in a narrow space, and unable to behold the splendour and the freedom
of the world to come: but when the time of travail arrives and the present life is
delivered at the day of judgment of all men whom it has contained, those who have been
miscarried go from darkness into darkness, and from affliction into more grievous
affliction: but those which are perfectly formed and have preserved the marks of the royal
image will be presented to the king, and will take upon themselves that service which
angels and archangels minister to the God of all. I pray thee then, O friend, do not
finally efface these marks, but speedily restore them, and stamp them more perfectly on
thy soul. For corporeal beauty indeed God has confined within the limits of nature, but
grace of soul is released from the constraint and bondage arising from that cause inasmuch
as it is far superior to any bodily symmetry: and it depends entirely upon ourselves and
the grace of God.

52 For our Master, being merciful has in this special way honoured our race, that He has
entrusted to the necessity of nature the inferior things which contribute nothing much to
our advantage, and in their issue are matters of indifference, but of the things which are
really noble He has caused us to be ourselves the artificers. For if He had placed
corporeal beauty also under our control we should have been subjected to excessive
anxiety, and should have wasted all our time upon things which are of no profit, and
should have grievously neglected our soul. 53 For if, even as it is, when we have not this
power in ourselves, we make violent efforts, and give ourselves up to shadow painting, and
because we cannot in reality produce bodily beauty, cunningly devise imitations by means
of paints, and dyes, and dressing of hair, and arrangement of garments, and pencilling of
eyebrows, and many other contrivances: what leisure should we have set apart for the soul
and serious matters, if we had it in our power to transfigure the body into a really
symmetrical shape? For probably, if this were our business, we should not have any other,
but should spend all our time upon it: decking the bondmaid with countess decorations, but
letting her who is the mistress of this bond-maid lie perpetually in a state of deformity
and neglect. For this reason God, having delivered us from this vain occupation, implanted
in us the power of working upon the nobler element, and he who cannot turn an ugly body
into a comely on, can raise the soul, even when it has been reduced to the extremity of
ugliness, to the very acme of grace, and make it so amiable and desirable that not only
are good men brought to long after it but even He who is the sovereign and God of all,
even as the Psalmist also when discoursing concerning this beauty, said "And the king
shall have desire of thy beauty.

54 Seest thou not also that in the houses of prostitutes the women who are ugly and
shameless would hardly be accepted by prize-fighters, and runaway slaves, and gladiators:
but should any comely, well-born and modest woman, owing to some mischance, have been
reduced to this necessity, no man, even amongst those who are very illustrious and great,
would be ashamed of marriage with her? Now if there is so much pity amongst men, and so
much disdain of glory as to release from that bondage the women who have often been
disgraced in the brothel, and to place them in the position of wives, much more is this
the case with God, and those souls which, owing to the usurpation of the devil, have then
from their original noble condition into the harlotry of this present life. And you will
find the prophets filled with examples of this kind, when they address Jerusalem; for she
fell into fornication, and a novel form of it, even as Ezekiel says: "To all harlots wages
are given, but thou hast given wages to thy lovers, and there hath been perversion in thee
beyond all other women," and again another saith "Thou didst sit waiting for them like a
deserted bird. This one then who hath committed fornication in this fashion God calls back
again.

55 For the captivity which took place was not so much by way of vengeance as for the
purpose of conversion and amendment since if God had wished to punish them out-fight He
would not again have brought them back to their home. He would not have established their
city and their temple in greater splendour than before: "For the final glory of this
house" He said "shall exceed the former. Now if God did not exclude from repentance her
who who had many times committed fornication, much more will He embrace My soul, which has
now fallen for the first time. For certainly there is no lover of corporeal beauty, even
if he be very frantic, who is so inflamed will the love of his mistress as God longs after
the salvation of our souls; and this we may perceive both from the divine Scriptures. See
at least, both in the introduction of Jeremiah, and many other places of the prophets,
when He is despised and contemned, how He again hastens forward and pursues the friendship
of those who turn away from him; which also He Himself made dear in the Gospels saying, "O
Jerusalem! Jerusalem! thou that killest the prophets and stonest them that are sent unto
thee, how often would I have gathered thy children together even as a hen gathereth her
chickens under her wings, and ye would not?

56 And Paul writing to the Corinthians said "that God was in Christ reconciling the word
unto Himself, not reckoning their trespasses unto them, and having committed unto us the
word of reconciliation. We are ambassadors therefore on behalf of Christ, as though God
were entreating by us; we beseech you on behalf of Christ be ye reconciled to God.
Consider that this has now been said to us. For it is not merely want of faith, but also
an unclean life which is sufficient to work this abominate enmity. "For the carnal mind"
we read "is enmity against God. Let us then break down the barrier, and hew it in pieces,
and destroy it, that we may enjoy the blessed reconciliation, that we may become again the
fondly beloved of God. 57 14. I know that thou art now admiring the grace of Hermione, and
thou judgest that there is nothing in the world to be compared to her comeliness; but if
you choose, O friend, you shall yourself exceed her in comeliness and gracefulness, as
much as golden statues surpass those which are made of clay. For if beauty, when occurs in
the body, so fascinates and excites the minds of most men, when the soul is refulgent with
it what can match beauty and grace of this kind? For the groundwork of this corporeal
beauty is nothing else but phlegm, and blood, and humor, and bile, and the fluid of
masticated food. For by these things both eyes and cheeks, and all the other features, are
supplied with moisture; and if they do not receive that moisture, daily skin becoming
unduly withered, and the eyes sunken, the whole grace of the countenance forthwith
vanishes; so that if you consider what is stored up inside those beautiful eyes, and that
straight nose, and the mouth and the cheeks, you will affirm the well-shaped body to be
nothing else than a whited sepulchre; the parts within are full of so much uncleanness.
Morever when you see a rag with any of these things on it, such as phlegm, or spittle you
cannot bear to touch it with even the tips of your fingers, nay you cannot even endure
looking at it; and yet are you in a flutter of excitement about the storehouses and
depositories of these things?

58 But thy beauty was not of this kind, but excelled it as heaven is superior to earth; or
rather it was much better and more brilliant than this For no one has anywhere seen a soul
by itself, stripped of the body; but yet even so I will endeavour to present to you the
beauty of this soul from another source. I mean from the case of the greater powers Hear
at least how the beauty of these struck the man greatly beloved; for wishing to set forth
their beauty and being unable to find a body of the same character, he had recourse to
metallic substances, and he was not satisfied even with these, but took the brilliancy of
lightning for his illustration. Now if those powers, even when they did not disclose their
essential nature pure and bare, but only in a very dim and shadowy way, nevertheless shone
so brightly, what must naturally be their appearance, when set free from every veil? Now
we ought to form some such image of the beauty of the soul. "For they shall be," we read
"equal unto the angels. Now in the case of bodies the fighter and finer kinds, and those
which have retreated to the path which tend towards the incorporeal, are very much better
and more wonderful than the others. The sky at least is more beautiful than the earth, and
fire than water, and the stars than precious stones;

59 and we admire the rainbow far more than violets and roses, and all other flowers which
are upon the earth. And in short if it were possible with the bodily eyes to behold the
beauty of the soul you would laugh to scorn these corporeal illustrations, so feebly have
they presented to us the gracefulness of the soul. Let us not then neglect such a
possession, nor such great happiness, and especially when the approach to that kind of
beauty becomes easy to us by our hopes of the things to come. "For our light affliction?
we read, "which is but for the moment, worketh for us more and more exceedingly an eternal
weight of glory, while we look not at the things which are seen but at the things which
are not seen; for the things which are seen are temporal, but the things which are not
seen are eternal. Now if the blessed Paul called such afflictions as thou wottest of light
and easy, because he did not look at the things which are seen, much more tolerable is it
merely to cease from wantonness.

60 For we are not calling thee to those dangers which he underwent, nor to those deaths
which he incurred daily, the constant beatings and scourgings, the bonds, the enmity of
the whole world, the hatred of his own people, the frequent vigils, the long journies, the
shipwrecks, the attacks of robbers, the plots of his own kinsfolk, the distresses on
account of his friends, the hunger, the cold, the nakedness, the burning, the despondency
on account both of those who belonged to him, and those who did not belong to him. None of
these things do we now demand of thee; all that we ask for is that you would release
yourself from your accursed bondage, and return to your former freedom, having considered
both the punishment arising from your wantonness, and the honor belonging to your former
manner of life. For that unbelievers should be but languidly affected by the thought of
the resurrection and never be in fear of this kind, is nothing wonderful; but that we who
are more firmly persuaded concerning the things of the other world than those of the
present, should spend our life in this miserable and deplorable way and be nowise affected
by the memory of those things, but sink into a state of extreme insensibility-this is
irrational in the highest degree.

61 For when we who believe do the deeds of unbelievers, or rather are in a more miserable
plight than they (for there are some among them who have been eminent for the virtue of
their life), what consolation, what excuse will be left for us? And many merchants indeed
who have incurred shipwreck have not given way, but have pursued the same journey, and
this when the loss which has befallen them was not owing to their own carelessness, but to
the force of the winds; and shall we who have reason to be confident concerning the end,
and know certainly that if we do not wish it, neither shipwreck nor accident of any kind
will bring us damage, not lay hold of the work again, and carry on our business as we did
aforetime, but lie in idleness and keep our hands to ourselves? And would that we kept
them merely to ourselves and did not use them against ourselves which is a token of stark
madness. For if any pugilist, leaving his antagonist were to turn his hands against his
own head, and deal blows to his own face, should we not, I ask, rank him among madmen? For
the devil has upset us and cast us down; therefore we ought to get up, and not to be
dragged down again and precipitate ourselves, and add blows dealt by ourselves to the
blows dealt by him. For the blessed David also had a fall like that which has now happened
to you;

62 and not this only but another also which followed it. I mean that of murder. What then?
did he remain prostrate? Did he not immediately rise up again with energy and place
himself in portion to fight the enemy? In fact he wrestled with him so bravely, that even
after his death he was the protector of his offspring. For when Solomon had perpetrated
great inquity, and had deserved countless deaths, God said that He would leave him the
kingdom intact, thus speaking "I will surely rend the kingdom out of thine hand and will
give it to thy servant. Nevertheless I will not do this in thy days. Wherefore? "For David
thy father's sake, I will take it out of the hand of thy son. And again when Hezekiah was
about to run the greatest possible risk, although he was a righteous man, God said that He
would succour him for the sake of this saint. "For I will cast my shield" He saith, "over
this city to save it for my own sake, and for my servant: David's sake. So great is the
force of repentance. But if he had determined with himself, as you do now, that henceforth
it was impossible to propitiate God, and if he had said within himself:

63 "God has honoured me with great honour, and has given me a place among among the
prophets, and has entrusted me with the government of my countrymen, and rescued me out of
countless perils, how then, whenhave offended against Him after such great benefits, and
have perpetrated the worst crimes, shall I be able to recover his favour? If he had
thought thus, not only would he not have done the things which he afterwards his former
evils. 64 15. For not only the bodily wounds work death, if they are neglected, but also
those of the soul; and yet we have arrived at such a pitch of folly as to take the
greatest care of the former, and to overlook the latter; and although in the case of the
body it naturally often happens that many wounds are incurable, yet we do not abandon
hope, but even when we hear the physicians constantly declaring, that it is not possible
to get rid of this suffering by medicines, we still persist in exhorting them to devise at
least some slight alleviation; but in the case of souls, where there is no incurable
malady; for it is not subject to the necessity of nature; here, as if the infirmities were
strange we are negligent and despairing; and where the nature of the disorder might
naturally plunge us into despair, we take as much pains as if there were great hope of
restoration to health; but where there is no occasion to renounce hope, we desist from
efforts, and become as heedless as if matters were desperate; so much more account do we
take of the body than of the soul. And this is the reason why we are not able to save even
the body. For he who neglects the leading element, and manifests all his zeal about
inferior matters destroys and loses both; whereas he who observes the right order, and
preserves and cherishes the more commanding element, even if he neglects the secondary
element yet preserves it by means of saving the primary one. Which also Christ signified
to us when He said, "Fear not them which kill the body, but are not able to kill the soul;
but rather fear Him who is able to destroy both soul and body in Hell."

65 Well, do I convince you, that one ought never to despair of the disorders of the soul
as incurable? or must I again set other arguments in motion? For even if thou shouldst
despair of thyself ten thousand times, I will never despair of thee, and I will never
myself be guilty of that for which I reproach others; and yet it is not the same thing for
a man to renounce hope of himself, as for another to renounce hope of him. For he who has
this suspicion concerning another may readily obtain pardon; but he who has it of himself
will not. Why so pray? Because the one has no controlling power over the zeal and
repentance of the other, but over his own zeal and repentance a man has sole authority.
Nevertheless even so I will not despair of you; though you should any number of times be
heard the prophet vehemently declaring, and plainly threatening; "yet three days and
Nineveh shall be overthrown," even then did not lose heart, but, although they had no
confidence that they should be able to move the utterance was not accompanied by any
qualification, but was a simple declaration), even then they manifested repentance saying:
"Who knoweth whether God will repent and be entreated, and turn from the fierceness of His
wrath, and that we perish not? And God say their works that they turned from their evil
ways, and God repented of the evil which He said He would do unto them and He did it not.

66 Now if barbarian, and unreasoning men could perceive so much, much more ought we to do
this who have been trained in the divine doctrines and have seen such a crowd of example
of this kind both in history and actual experience. "For my counsels" we read "not as your
counsels nor my ways as your ways; but far as is the Heaven from the earth, so far are my
thoughts from your mind, and my counsels from your counsels. Now if we admit to our favour
household slaves when they have often offended against us, on their promising to become
better, and place them again in their former portion, and sometimes even grant them
greater freedom of speech than before; much more does God act thus. For if God had made us
in order to punish us, you might well have despaired, and questioned the possibility of
your own salvation; but if He created us for no reason than His own good will, and with a
view to our enjoying everalasting blessings, and if He does and contrives everything for
this end, from the first day until the present time, what is there which can ever cause
you to doubt? Have we provoked Him severely, so as no other man ever did? this is just the
reason why we ought specially to abstain from our present deeds and to repent for the
past, and exhibit a great change.

67 For the evils we have once perpetrated cannot provoke Him so much as our being
unwilling to make any change in the future. For to sin may be a merely human failing, but
to continue in the same sin ceases to be human, and becomes altogether devilish. For
observe how God by the mouth of His prophet blames this more than the other. "For," we
read, "I said unto her after she had done all these deeds of fornication, return unto me,
and yet she returned not. And again: from another quarter, when wishing to show the great
longing which He has for our salvation, having heard how the people promised, after many
transgressions, to tread the right way He said: "Who will grant unto them to have such an
heart as to fear me, and to keep my commandments all their days, that it may be well with
them and with their children forever? And Moses when reasoning with them said, "And now, O
Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to
walk in all His ways, and to love Him? He then who is so anxious to be loved by us, and
does everything for this end, and did not spare even His only begotten Son on account of
His love towards us, and who counts it a desirable thing if at any time we become
reconciled to Himself, how shall He not welcome and love us when we repent?

68 Hear at least what He says by the mouth of the prophet: "Declare thou first thy
iniquities that thou mayest be justified. Now this He demands from us in order to
intensify our love towards Him. For when one who loves, after enduring many insults at the
hands of those who are beloved, even then does not extinguish his fondness for them, the
only reason why he takes pains to make those insults public, is that by displaying the
strength of his affection he may induce them to feel a larger and warmer love. Now if the
confession of sins brings so much consolation, much more does the endeavour to wash them
away by means of our deeds For if this was not the case, but those who had vehemence in
evil things, will also in turn exhibit the same in good things, being conscious what great
debts they have incurred; which Christ also declared when He spoke to Simon concerning the
woman: "For seeset thou," saith He, "this woman? I entered into thine house, thou gavest
me no water for my feet; but she hath washed my feet with her tears, and wiped them with
the hairs of her head. Thou gavest me no kiss, but she since the time I came in hath not
ceased to kiss my feet. Mine head with oil thou didst not anoint; but she hath anointed my
feet with ointment. Wherefore I say unto thee: her sins which are many are forgiven; for
she loved much;

69 but to whom little is forgiven, the same loveth little. And He said unto her, thy sins
are forgiven." 70 16. For this reason also the devil, knowing that they who have committed
great evils, when they have begun to repent, do this with much zeal, inasmuch as they are
conscious of their offences, fears and trembles lest they should make a beginning of the
work; for after they have made it they are no longer capable of being checked, and,
kindling like fire under the influence of repentance, they render their souls purer than
pure gold, being impelled by their conscience, and the memory of their former sins, as by
some strong gale, towards the haven of virtue. And this is the point in which they have an
advantage over those who have never fallen, that they exercise more vehement energy; if
only, as I said, they can lay hold of the beginning. For the task which is hard and
difficult of accomplishment is to be able to set foot on the entrance, and to reach the
vestibule of repentance, and to repulse and overthrow the enemy there when he is fiercely
raging and assaulting us. But after this, he will not display so much fury when he has
once been worsted, and has fallen where he was strong. and we shall receive greater
energy, and shall run this good race with much ease. Let us then in future set about our
return, let we have been appointed to find our home as citizens.

71 For to despair of ourselves not only has this evil that it shuts the gates of that city
against us, and that it drives us into greater indolence and contempt, but also that it
plunges us into Satanic recklessness. For the only cause why the devil became such as he
is was that he first of all despaired, and afterwards from despair sank into recklessness
For the soul, when once it has abandoned its own salvation, will no longer perceive that
it is plunging downwards, choosing to do and say everything which is adverse to its own
salvation. And just as madmen, when once they have fallen out of a sound condition, are
neither afraid nor ashamed of anything, but fearlessly dare all manner of things, even if
they have to fall into fire, or deep water, or down a precipice; so they who have been
seized by the frenzy of despair are hence forward unmanageable, rushing into vice in every
direction, and if death does not come to put a stop to this madness, and vehemence, they
do themselves infinite mischief. Therefore I entreat you, before you are deeply steeped in
this drunkenness, recover your senses and rouse yourself up, and shake off this Satanic
fit, doing it gently and gradually if it be not possible to effect it all at once. For to
me indeed the easier course seems to be to wrench yourself once for all out of all the
cords which hold you down, and transfer yourself to the school of repentance.

72 But if this seems to you a difficult thing, that you should be willing to enter on the
path which leads to better things, simply enter upon it, and lay hold on which once was
yours, let us see you once again standing on the pinnacle of virtue, and in the same
condition of perseverance as before. Spare those who are made to stumble on thy account,
those who ate falling, who are becoming more indolent, who are despairing of the way of
virtue. For dejection now holds possession of the band of brethren, while pleasure and
cheerfulness prevail in the councils of the unbelieving, and of those young men who are
disposed to indolence. But if thou return again to thy former strictness of life the
result will be reversed, and all our shame will be transferred to them, while we shall
enjoy much confidence, seeing thee again crowned and proclaimed victor with more splendour
than before. For such victories bring greater renown and pleasure. For you will not only
receive the reward of your own achievements, but also of the exhortation and consolation
of others, being exhibited as a striking model, if ever any one should fall into the same
condition, to encourage him to get up and recover himself. Do not neglect such an
opportunity of gain, nor drag our souls down into Hades with sorrow, but let us breathe
freely again, and shake off the cloud of despondency which oppresses us on thy account.

73 For now, passing by the consideration of our own troubles, we mourn over thy
calamities, but if thou art willing to come to thy senses, and see clearly, and to join
the angelic host, you will release us from this sorrow, and will take away the greater
part of sins. For that it is possible for those who have come back again after repentance
to shine with much lustre, and oftentimes more than those who have never fallen at all, I
have demonstrated from the divine writings. Thus at least both the publicans and the
harlots inherit the kingdom of Heaven, thus many of the last are placed before the first.
74 17. But I will tell thee also of events which have happened in our own time, and of
which thou mayest thyself have been witness You know probably that young Phoenician, the
son of Urbanus, who was untimely left an orphan, but possessed of much money, and many
slaves and lands. This man, having in the first place bidden complete farewell to his
studies in the schools, and having laid aside the gay clothing which he formerly wore, and
all his worldly grandeur, suddenly arraying himself in a shabby cloak, and retreating to
the solitude of the mountains, exhibited a high degree of Christian philosophy not merely
in proportion to the sacred mysteries, he made still greater advances in virtue. And all
were rejoicing, and a mere youth, should have suddenly trodden all the pomps of this life
under foot, and have ascended to the true height. Now which he was in this condition, and
an object of admiration, certain corrupt men, who according to the law of kindred had the
oversight of him dragged him back again into the former sea of worldliness. And so, having
flung aside all his habits, he again descended from the mountains into the midst of the
forum, and used to go all round the city, riding on horseback, and accompanied by a large
retinue; and he was no longer willing to live even soberly;

75 for being inflamed by much luxury, he was constrained to fall into foolish love
intrigues, and there was no one of those conversant with him, who did not despair of his
salvation; he was encompassed by such a swarm of flatterers, besides the snares of
orphanhood, youth, and great wealth. And persons who readily find fault with everything,
accused those who originally conducted him to this way of life, saying that he had both
missed his spiritual aims, and would no longer be of any use in the management of his own
affairs, having prematurely abandoned the labours of study, and having been consequently
unable to derive any benefit therefrom. Now while these things were of chase, and had
thoroughly learned by experience that those who are armed with hope in God ought not to
despair at all of such characters, kept a continual watch upon him, and if ever they saw
him appear in the market place they approached and saluted him. And at first he spoke to
them from horseback, askance, as they followed by his side; so great was the shamelessness
which had at first got possession of him. But they, being merciful and loving men, were
not ashamed at all of this treatment, but continually looked to one thing only, how they
might rescue the lamb from the wolves; which in fact they actually accomplished by means
of their perseverance.

76 For afterwards, as if he had been converted by some sudden stroke, and were put to
shame by their great assiduity if ever he saw them in the distance approaching, he would
instantly dismount, and bending low would listen silently in that attitude to all which
fell from their lips, and in time he displayed even greater reverence and respect towards
them. And then, by the grace of God having gradually rescued him out of all those
entanglements, they handed him over again to his former state of seclusion and devout
contemplation. And now he became so illustrious, that his former life seemed to be nothing
in comparison with that which he lived after his fall. For being well aware by experience
of the snare, and having expended all his wealth upon the needy, and released himself from
all care of that kind, he cut off every pretext for an attack from those who wished to
make designs upon him; and now treading the path which leads to heaven, he has already
arrived at the very goal of virtue.

77 This man indeed fell and rose again while he was still young; but another man, after
enduring great toils during his sojourn in the deserts, with only a single companion, and
leading an angelic life, and being now on the way to old age, afforded I know not how a
little loophole to the evil one, through some Satanic condition of mind, and carelessness;
and although he had never seen a woman since he transferred himself to the monastic life,
he fell into a passionate desire for intercourse with women. And first of all he besought
his companion to supply him with meat and wine, and threatened, if he did not receive it,
that he would go down into the marketplace. And this he said, not so much out of a longing
for meat, as because he wished to get some handle and pretext for returning into the city.
The other being perplexed at these things, and fearing, that if he hindered this he might
drive him into some great evil, suffered him to have his fill of this craving. But when
his companion perceived that this was a stale device, he openly threw off shame, and
unmasked his pretence, and said that he must positively himself go down to the city, and
as the other had not power to prevent him, he desisted at last from his efforts, and
following him at a distance, watched to see what the meaning of this return could possibly
be.

78 And having seen him enter a brothel, and knowing that he had intercourse with a harlot
there, he waited until he had satiated that foul desire, and then, when he came out, he
received him with uplifted hands, and having embraced and fervently kissed him, without
uttering any rebuke on account of what had happened he only besought him, seeing that he
had satiated his desire, to return again to his dwelling in the wilderness. And the other,
put to shame by his great clemency, was immediately smitten at the heart of compunction
for the deed which he had perpetrated, followed him to the mountain; and there he begged
the man to shut him up in another hut, and, having closed the doors of the dwelling, to
supply him with bread and And when he had said this, and persuaded him, he shut himself
up, and was there continually, with fastings and prayers and tears, wiping off from his
soul the defilement of his sin. And not long after when a drought had settled on the
neighbouring region, and all in that country were lamenting over it, a certain man was
commanded by a vision to depart, and exhort this recluse to pray, and put an end to the
drought. And when he had departed, taking companions with him, they found the man, who
formerly dwelt with him, there alone; and on enquiring concerning the other they were
informed that he was dead.

79 But they, believing that they were deceived, betook themselves again to prayer, and
again by means of the same vision heard the same things which they had heard before. And
then, standing round the man who reply had deceived them, they besought him to show the
other to them; for they declared that he was not dead but living. When he heard this, and
perceived that their compact was exposed, he brought them to that holy man; and they
having broken through the wall (for he had even blocked up the entrance) and having all of
them entered, prostrating themselves at his feet, and informing him of what had happened,
besought him to succour them against the famine. But he at first resisted, saying that he
was far from such confidence as that; for he ever had his sin before his eyes, as if it
had only just taken place; but when they related all which had happened to them they then
induced him to pray; and having prayed he put an end to the drought. And what happened to
that young man who was at first a disciple of John the son of Zebedee, but afterwards for
a long time became a robber chief, and then again,having been captured by the holy hands
of the blessed Apostle returned from the robber dens and lairs to his former virtue, thou
art not ignorant, but knowest it all as accurately as I do:

80 and I have often heard thee admiring the great condescension of the saint, and how he
first of all kissed the blood-stained hand of the young man, embracing him, and so brought
him back to his former condition. 81 18. Moreover also the blessed Paul not only welcomes
Onesimus the unprofitable runaway thief, because he was converted, but also asks his
master to treat him who had repented, on equal terms of honour with his teacher, thus
saying: "I beseech thee for my son Onesimus, whom I have begotten in my bonds, who was
aforetime unprofitable to thee, but now is profitable to thee and to me, whom I have sent
back to thee; thou therefore receive him, that is my very heart, whom I would fain have
kept with me, that in thy behalf he might minister unto me in the bonds of the Gospel; but
without thy mind I would do nothing that thy goodness should not be as of necessity, but
of free will. For perhaps he was therefore pared from thee for a season that thou
shouldest have him back for ever; no longer as a servant, but above a servant, a brother
beloved, specially unto me; but how much rather to thee both in the flesh and in the Lord?
If then thou holdest me as a partner, receive him as myself. And the same apostle, in
writing to the Corinthians, said, "Lest when I come I should mourn over many of those who
have sinned beforehand and have not repented; and again, "as I have said beforehand, so do
I again declare beforehand, that if I come again I will not spare. Seest thou who they are
whom he mourns, and whom he does not spare?

82 Not those who have sinned, but those who have not repented, and not simply those who
have not repented, but those who have been called once and again to this work, and would
not be persuaded. For the expression "I have said beforehand and do now say beforehand, as
if I were present the second time, and being absent I write," implies exactly that which
we are afraid may take place now in our case. For although Paul is not present who then
threatened the Corinthians,yet Christ is present, who was then speaking through his mouth;
and if we continue obdurate, He will not spare us, but will smite us with a mighty blow,
both in this world and the next. "Let us then anticipate His countenance by our confessor"
let us pour out our hearts before Him. For "thou hast sinned," we read, "do not add
thereto any more, and the first instance. Let us not then tarry for the accuser, but let
us seize his place beforehand, and so let us make our judge more merciful by means of our
candour. Now I know indeed that you confess your sins, and call yourself miserable above
measure; but this is not the only thing I wish, but I long For as long as you make this
confession unfollow it. For no one will be able to do anything with zeal and the proper
method, unless he has first of all persuaded himself that he does it to advantage.

83 For even the sower, was not to gain any good from his labor? So then he also who sows
words, and tears, and confession, unless he does this with a good hope, will not be able
to desist from sinning, being still held down by the evil of despair; but just as that
husbandman who despairs of any crop of fruit will not in future hinder any of those things
which damage the seeds, so also he who sows his confession with tears, but does not expect
any advantage for this, will not be able to overthrow those things which spoil repentance.
And what does spoil repentance is being again entangled in the same evils. "For there is
one" we read, "who builds, and one who pulls down, what have they gained more than toil?
He who is dipped in water because of contact with a dead body, and then touches it again,
what has he gained by his washing? Even so if a man fasts because of his sins, and goes
his way again, and doeth the same things, who will hearken to his prayer? And again we
read "if a man goes back from righteousness to sin the Lord will prepare him for the
sword," and, "as a dog when he has returned to his vomit, and become odious, so is a fool
who by his wickedness has returned to his sin."

84 19. Do not then merely set forth thy sins being thy own accuser, but as one who ought
to be justified by the method of repentance; for thus thou wilt be able to put thy soul,
which makes its confession, to shame, so that it falls no more into the same sins. For to
accuse ourselves vehemently and call ourselves sinners is common, so to say, to
unbelievers also. Many at least of those who belong to the stage, both men and women, who
habitually practise the greatest shamelessness, call themselves miserable, but not with
the proper aim. Wherefore I would not even call this confession; for the publication of
their sins is not accompanied with compunction of soul, nor with bitter tears, nor with
conversion of life, but in fact some of them make it in quest of a reputation for the
hearers for candor of speech. For offences do not seem so grievous when some other person
announces them as when the perpetrator himself reports them. And they who under the
influence of strong despair have lapsed into a state of insensibility, and treat the
opinion of their fellowmen with contempt proclaim their own evil deeds with much
effrontery, as if they were the doings of others. But I do not wish thee to be any of
these, nor to be brought out of despair to confession, but with a good expectation, after
cutting away the whole root of despair, to manifest zeal in the contrary direction. And
what is the root and mother of this despair?

85 It is indolence; or rather one would not call it the root only, but also the nurse and
mother. For as in the case of wool decay breeds moths, and is in turn increased by them;
so here also indolence breeds despair, and is itself nourished in turn by despair; and
thus supplying each other with this accursed exchange, they acquire no small additional
power. If any one then cuts one of these off, and hews it in pieces, he will easily be
able to get the better of the remaining one. For on the one hand he who is not indolent
will never fall into despair, and on the other he who is supported by good hopes, and does
not despair of himself, will not be able to fall into indolence. Pray then, wrench this
pair asunder, and break the yoke in pieces, by which I mean a variable and yet depressing
habit of thought; for that which holds these two things together is not uniform, but
manifold in shame and character. And what is this? It happens that one who has repented
has done many great and good deeds, but meanwhile he has committed some sin equivalent to
those good deeds, and this especially is sufficient to plunge him into despair, as if the
buildings which had been set up were all pulled down, and all the labor which he had
bestowed upon them had been vain and come to naught.

86 But this must be taken into account, and such reasoning must be repelled, because, if
we do not store up in good time a measure of good deeds equivalent to the sins which are
committed after them, nothing can hinder us from sinking grievously and completely. But as
it is, (right action ) like some stout breastplate does not suffer the sharp and bitter
dart to accomplish its work, but even if it is itself cut through, it averts much danger
from the body. For he who departs to the other world with many deeds both good and bad,
will have some alleviation in respect of the punishment and the torment there; but if a
man is destitute of these good works, and takes only the evil with him, it is impossible
to say what great sufferings he will undergo, when he is conducted to everlasting
punishment. For a balance will be struck there between the evil deeds and those which are
not such; and should the latter weigh down the scale they will to no small extent have
saved the doer of them, and the injury arising from the doing of evil deeds is not so
strong as to drag the man down from the foremost place; but if the evil deeds exceed, they
carry him off into hell fire, because the number of his good actions is not so great as to
be able to make a stand against this violent impulse.

87 And these things are not merely suggested by our own reasoning, but declared also by
the divine oracles; for He Himself saith, "He shall reward every man according to his
works. And not only in hell, but also in the kingdom one will find many differences; for
He saith "in my Fathers house are many mansions; and, "there is one glory of the sun, and
another glory of the moon. And what wonder, if in dealing with such great matters he has
spoken with such precision, seeing that He declares there is a difference in that world
even between one star and another? Knowing then all these things let us never desist from
doing good deeds, nor grow weary, nor, if we should be unable to reach the rank of the sun
or of the moon, let us despise that of the stars. For if only we display thus much virtue
at least, we shall be able to have a place in Heaven. And though we may not have become
gold, or precious stone yet if we only occupy the rank of silver we shall abide in the
foundation; only let us not fall back again into that material which the fire readily
devours, nor, when we are unable to accomplish great things, desist also from small ones,
for this is the part of extreme folly, which I trust we may not experience. For just as
material wealth increases if the lovers of it do not despise even the smallest gains, so
is it also with the spiritual.

88 For it is a strange thing that the judge should not overlook the reward of even a cup
of cold water, but that we, if our achievements are not altogether great, should neglect
the performance of little things. For he who does not despise the lesser things, will
exercise much zeal concerning the greatest; but he who overlooks the former will also
abstain from the latter; and to prevent this taking place Christ has defined great rewards
even for these small things. For what is easier than to visit the sick? Yet even this He
requites with a great recompense. Lay hold then on eternal life, delight in the Lord, and
supplicate Him; take up again the wealth to slip past thee. For if thou shouldst continue
provoking God by thy deeds, thou wilt destroy thyself; but if before much damage has been
done, and all thy husbandry has been overwhelmed with a flood, thou wilt dam up the
channels of wickedness, thou wilt be able to recover again what has been spoiled and to
add to it not a lithe further produce: Having considered all these things, shake off the
dust, get up from the ground, and thou wilt be formidable to the adversary; for he himself
indeed has overthrown thee, as if thou wouldst never rise again;

89 but if he sees thee again lifting up thy hands against him, he will receive such an
unexpected blow that he will be less forward in trying to upset thee again, and thou
thyself wilt be more secure against receiving any wound of that kind in future. For if the
calamities of others are sufficient to instruct us, much more those which we have
ourselves undergone. And this is what I expect speedily to see in the case of thy own dear
self, and that by the grace of God thou art again become more radiant than before, and
displaying such great virtue, as even to be a protector of others in the world above. Only
do not despair do not fall back; for I will not cease repeating this in every form of
speech, and wherever I see you, as well as by the lips of others; and if you listen to
this you will no longer need other remedies.


AN EXHORTATION TO THEODORE AFTER HIS FALL
=========================================

AN EXHORTATION TO THEODORE AFTER HIS FALL continued

LETTER 2

1. If it were possible to express tears and groans by means of writing I would have filled
the letter, which I now send to you, with them. Now I weep not because you are anxious
concerning your patrimony, but because you have blotted out your name from the list of the
brethren, because you have trampled upon the covenant which you had made with Christ. This
is the reason why I shudder, this is the cause of my distress. On this account do I fear
and tremble, knowing that the rejection of this covenant will bring great condemnation
upon those who have enlisted for this noble warfare, and owing to indolence have deserted
their proper rank. And that the punishment for such is heavier than for others is manifest
for this reason. For no one would indite a private individual for shunning military
service; but when once a man has become a soldier, if he be caught deserting the ranks, he
runs a risk of suffering the most his remaining in a fallen condition; neither is it a
grievous thing for the warrior to be wounded, but to despair after the blow has been
struck, and to neglect the wound. No merchant, having once suffered shipwreck, and lost
his freight, desists from sailing, but againcrosses the sea and the billows, and the broad
ocean, and recovers his former wealth. We see athletes also who after many falls have
gained the wreath of victory;

and often, before gained the wreath of now, a soldier who has once ran away has turned out
a champion, and prevailed over the enemy. Many also of those who have denied Christ owing
to the pressure of torture, have fought again, and departed at last with the crown of
martyrdom upon their brows. But if each of these had despaired after the first blow, he
would not have reaped the subsequent benefits. Even so now, beloved Theodore, because the
enemy has shaken thee a little from thy position, do not thou give thyself an additional
thrust into the pit, but stand up bravely, and return speedily to the place from which
thou hast departed, and deem not this blow, lasting but for a little while, any reproach.
For if you saw a soldier returning wounded from war you would not reproach him; for it is
a reproach to cast away one's arms, and to hold aloof from the enemy; but as long as a man
stands fighting, even if he be wounded and retreat for a short time, no one is so
unfeeling or inexperienced in matters of war, as to find any fault with him. Exemption
from wounds is the lot of non-combatants; but those who advance with much spirit against
the enemy may sometimes be wounded and fail; which is exactly what has now occurred in
your case; for suddenly, while you attempted to destroy the serpent you were bitten.

But take courage, you need a little vigilance, and then not a trace of this wound will be
left; or rather by the grace of God thou wilt crush the head of the Evil One himself; nor
let it trouble thee that thou art soon impeded, even at the outset. For the eye, the keen
eye of the Evil One perceived the excellence of thy soul, and guessed from many tokens
that a brave adversary would wax strong against him; for he expected that one who had
promptly attacked him with such great vehemence would easily overcome him, if he
persevered. Therefore he was diligent, and watchful, and mightily stirred up against thee,
or rather against his own head, if thou wilt bravely stand thy ground. For who did not
marvel at thy quick, sincere, and fervent change to good? For delicacy of food was
disregarded, and costliness of raiment was despised, all manner of parade was put down,
and all the zeal for the wisdom of this world was suddenly transferred to the divine
oracles; whole days were spent in reading, and whole nights in prayer; no mention was made
of thy family dignity, nor any thought taken of thy wealth; but to rasp the knees and
hasten to the feet of the brethren thou didst recognize as something nobler than high
birth. These things irritated the Evil One, these things stirred him up to more vehement
strife;

but sleeping on the bare ground and the rest of the discipline he overthrew you, even then
there was no need to despair; nevertheless one would have said that the damage was great
if defeat had taken place after many toils, and labour, and victories; but inasmuch as he
upset you as soon as you had stripped for the contest with him, all that he accomplished
was to render you more eager to do battle with him. For that fell pirate attacked thee
just as thou wast sailing out of the harbor, not when thou hadst returned from thy trading
voyage. bringing a full cargo. And as when one has attempted to stay a fierce lion, and
has only grazed his skin, he has done him no injury but only stirred him up the more
against himself, and rendered him more confident and difficult to capture afterwards: even
so the common enemy of all has attempted to strike a deep blow, but has missed it, and
consequently made his antagonist more vigilant and wary for the future.

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

Now if thy zeal had been concerned with worldly eloquence, and then thou hadst given it up
in despair, I should have reminded thee of the law courts and the judgment seat and the
victories achieved there and the former boldness of thy speech, and should have exhorted
thee to return to your labours in that behalf: but inasmuch as our race is for heavenly
things, and we take no account of the things which are on each, I put thee in remembrance
of another court of justice, and of that fearful and tremendous seat of judgment; "for we
must all be made manifest before the judgment seat of Christ. "And He will then sit as
judge who is now disregarded by thee. What shall we say then, let me ask at that time? or
what defence shall we make, if we continue to disregard Him? What shall we say then? Shall
we plead the anxieties of business? Nay He has anticipated this by saying, "What shall it
profit a man if he gain the whole world and lose his own soul? Or that we have been
deceived by others? But it did not help Adam in his defence to screen himself behind his
wife, and say "the woman whom thou gavest me, she deceived me; even as the serpent was no
excuse for the woman. Terrible, O beloved Theodore, is that tribunal, one which needs no
accusers and waits for no witnesses;

for "all things are naked and laid open to Him" who judges us, and we must submit to give
an account not of deeds only but also of thoughts; for that judge is quick to discern the
thoughts and intents of the heart. But perhaps you will allege weakness of nature as the
excuse, and inability to bear the yoke. And what kind of defence is this, that you have
not strength to bear the easy yoke, that you are unable to carry the light burden? Is
recovery from fatigue a grievous and oppressive thing? For it is to this that Christ calls
us, saying, "Come unto me all ye that labour and are heavy laden, and I will give you
rest; take my yoke upon you and learn of me, for I am meek and lowly in heart; for my yoke
is easy and my burden is light" For what can be lighter I ask, than to be released from
anxieties, and business, and fears, and labors, and to stand outside the rough billows of
life, and dwell in a tranquil haven?

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

"Marriage is right," you say; I also assent to this. For "marriage," we read, "is
honourable and the bed undefiled; but fornicators and adulterers God will judge; but it is
no longer possible for thee to observe the right conditions of marriage. For if he who has
been attached to a heavenly bridegroom deserts him, and joins himself to a wife the act is
adultery, even if you call it marriage ten thousand times over; or rather it is worse than
adultery in proportion as God is greater than man. Let no one deceive thee saying: "God
hath not forbidden to marry; I know this as well as you; He has not forbidden to marry,
but He has forbidden to commit adultery, may you be preserved from ever engaging thyself
in marriage! And why dost thou marvel if marriage is judged as if it were adultery, when
God is disregarded? Slaughter has brought about righteousness, and mercy has been a cause
of condemnation more than slaughter; because the latter has been according to the mind of
God but the former has been forbidden. It was reckoned to Phinees for righteousness that
he pierced to death the woman who committed fornication, together with the fornicator; but
Samuel, that saint of God although he wept and mourned and entreated for whole nights,
could not rescue Saul from the condemnation which God issued against him, because he
saved, contrary to the design of God the king of the allen tribes whom he ought to have
slain.

If then mercy has been a cause of condemnation more than slaughter because God was
disobeyed, what wonder is it if marriage condemns more than adultery when it involves the
rejection of Christ? For, as I said at the beginning, if you were a private person no one
would indict you for shunning to serve as a soldier; but now thou art no longer thy own
master, being engaged in the service of so great a king. For if the wife hath not power
over her own body,but the husband, much more they who live in Christ must be unable to
have authority overtheir body. He who is now despised, the same will then be our judge;
think ever on Him and the river of fire: "For a river of fire" we read, "winds before His
face; for it is impossible for one who has been delivered over by Him to the fire to
expect any end of his punishment. But the unseemly pleasures of this life no-wise differ
from shadows and dreams; for before the deed of sin is completed, the conditions of
pleasure are extinguished; and the punishments for these have no limit. And the sweetness
lasts for a little while but the pain is everlasting.

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

4. Thou hast by the grace of God many and great men who sympathize with thy trouble, who
encourage you to the fight, who tremble for thy soul,-Valerius the holy man of God,
Florentius who is in every respect his brother, Porphyrius who is wise with the wisdom of
Christ, and many others. These are daily mourning, and praying for you without ceasing;
and they would have obtained what they asked for, long ago, if only thou hadst been
willing to withdraw thyself a little space out of the hands of the enemy. Now then is it
not strange that, whilst others do not even now despair of thy salvation, but are
continually praying that they may have their member restored to them, thou thyself, having
once fallen, art unwilling to get up again, and remainest prostrate, all but crying aloud
to the enemy: "Slay me, smite me, spare not? "Does he who falls not rise up again? speaks
the divine oracle. But thou art striving against this and contradicting it; for if one who
has fallen despairs it is as much as to say that he who falls does not rise up again I
entreat thee do not so great a wrong to thyself; do not pour upon us such a flood of
sorrow.

I do not say at the present time, when thou hast not yet completed thy twentieth year, but
even if, after achieving many things, and spending thy whole life in Christ thou hadst, in
extreme old age, experienced this attack, even then it would not have been right to
despair, but to call to mind the robber who was justified on the cross, the labourers who
wrought about the eleventh hour, and received the wages of the whole day. But as it is not
well that those who have fallen near the very extremity of life should abandon hope, if
they be sober minded, so on the other hand it is not safe to feed upon this hope, and say,
"Here for a while, I will enjoy the sweets of life, but afterwards, when I have worked for
a short time, I shall receive the wages of the whole working time. For I recollect hearing
you often say, when many were exhorting you to frequent the schools; "But what if I bring
my life to a bad end in a short space of time, how shall I depart to Him who has said
`Delay not to turn to the Lord, nor put off day after day?'" Recover this thought, and
stand in fear of the thief; for by this name Christ calls our departure hence, because it
comes upon us unawares.

Consider the anxieties of life which befall us, both those which are personal to
ourselves, and which are common to us with others, the fear (of rulers, the envy of
citizens, the danger which often hangs over us imperilling even life itself, the
labours,the distresses, the servile flatteries, such as are unbecoming even to slaves if
they be earnest minded mere the fruit of our labours coming to an end in this world, a
fact which is the most distressing of all. It has been the lot indeed of many to miss the
enjoyment of the things for which they have laboured, and after having consumed the prime
of their manhood in labours and perils, just when they hoped that they should receive
their reward they have departed taking nothing with them. For if, after undergoing many
danger, and completing many campaigns, one will scarcely look upon an earthly king with
confidence, how will any one be able to behold the heavenly king, if he has fired and
fought for another all his time.

5. Would you have me speak of the domestic cares of wife, and children and slaves? It is
an evil thing to wed a very poor wife, or a very rich one; for the former is injurious to
the husbands means, the latter to his authority and independence. It is a grievous thing
to have children, still more grievous not to have any; for in the latter case marriage has
been to no purpose, in the former a bitter bondage has to be undergone. If a child is
sick, it is the occasion of no small fear; if he dies an untimely death, there is
inconsolable grief; and at every stage of growth there are various anxieties on their
account, and many fears and toils. And what is one to say to the rascalities of domestic
slaves? Is this then life Theodore, when one's soul is distracted in so many directions,
when a man has to serve so many, to live for so many, and never for himself? Now amongst
us, O friend, none of these things happen, I appeal to yourself as a witness. For during
that short time when you were willing to lift your head above the waves of this world, you
know what great cheerfulness and gladness you enjoyed. For there is no man free, save only
he who fives for Christ. He stands superior to all troubles, and if he does not choose to
injure himself no one else will be able to do this, but he is impregnable;

he is not stung by the loss of wealth; for he has learned that we "brought nothing into
this world, neither can we carry anything out; he is not caught by the longings of
ambition or glory; for he has learned that our citizenship is in heaven; no one annoys him
by abuse, or provokes him by blows; there is only one calamity for a Christian which is,
disobedience to God; but all the other things, such as loss of property, exile, peril of
life, he does not even reckon to be a grievance at all. And that which all dread,
departure hence to the other world,-this is to him sweeter than life itself. For as when
one has climbed to the top of a cliff and gazes on the sea and those who are sailing upon
it, he sees some being washed by the waves, others running upon hidden rocks, some
hurrying in one direction, others being driven in another like prisoners, by the force of
the gale, many actually in the water, some of them using their hands only in the place of
a boat and a rudder, and many drifting along upon a single plank, or some fragment of the
vessel, others floating dead, a scene of manifold and various disaster; even so he who is
engaged in the service of Christ drawing himself out of the turmoil and stormy billows of
life takes his seat upon secure and lofty ground.

For what position can be loftier or more secure than that in which a man has only one
anxiety, "How he ought to please God? Hast thou seen the shipwrecks, Theodore, of those
who sail upon this sea? Wherefore, I beseech thee, avoid the deep water, avoid the stormy
billows, and seize some lofty spot where it is not possible to be captured. There is a
resurrection, there is a judgment, there is a terrible tribunal which awaits us when we
have gone out of this world; "we must all stand before the judgment-seat of Christ. It is
not in vain that we are threatened with hell fire, it is not without purpose that such
great blessings have been prepared for us. The things of this life are a shadow, and more
naught even than a shadow, being full of many fears, and many dangers, and extreme
bondage. Do not then deprive thyself both of that world, and of this, when you may gain
both, if you please. Now that they who live in Christ will gain the things of this world
Paul teaches us when he says: "But I spare you; and again "But this I say for your profit.
Seest thou that even here he who cares for the things of the Lord is superior to the man
who has married? It is not possible for one who has departed to the other world to repent;
no athlete, when he has quitted the lists, and the spectators have dispersed, can contend
again.

Be always thinking of these things, and break in pieces the sharp sword of the Evil One,
by means of which he destroys many. And this is despair, which cuts off from hope those
who have been overthrown. This is the strong weapon of the enemy, and the only way in
which he holds down those who have been made captives is by binding them with this chain,
which, if we choose, we shall speedily be able to break by the grace of God. I know that I
have exceeded the due measure of a letter, but forgive me; for I am not willingly in this
condition, but have been constrained by my love and sorrow, owing to which I forced myself
to write this letter also, although many would have prevented me. "Cease labouring in vain
and sowing upon rock" many have been saying to me. But I hearkened to none of them. For
there is hope I said to myself that, God willing, my letter will accomplish something; but
if that which we deprecate should take place, we shall at least have the advantage of
escaping self reproach for keeping silence, and we shall not be worse than sailors on the
sea, who, when they behold men of their own craft drifting on a plank, because their ship
has been broken to pieces by the winds and waves, take down their sails, and cast anchor,
and get into a boat and try to rescue the men, although strangers, known to them only in
consequence of their calamity.

But if the others were unwilling to be rescued no one would accuse those of their
destruction who attempted to save them. This is what we offer; but we trust that by the
grace of God you also will do your part, and we shall again see you occupying an eminent
place in the flock of Christ. In answer to the prayers of the saints may we speedily
receive thee back, dear friend, sound in the true health. If thou hast any regard for us,
and hast not utterly cast us out of thy memory please vouchsafe a reply to our letter; for
in so doing thou wilt give us much pleasure.


CONCERNING LOWLINESS OF MIND
============================

CONCERNING LOWLINESS OF MIND John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

CONCERNING LOWLINESS OF MIND

Homily.

Against those who improperly use the apostolic declaration which says, "Whether in
pretence, or in sincerity, Christ is preached:" (Phil. i. 18), and about humbleness of
mind. Introduction. There is an allusion at the beginning of this Homily to some remarks
recently made on the parable of the Pharisee and the Publican. These occur in Chrysostom's
fifth Homily against the Anomoeans, one of a set of Homilies which, from internal
evidence, may be assigned to the close of the year 386, or beginning of 387. The following
homily therefore was delivered at Antioch, probably just before Christmas 386. There were
some persons who explained the words of St. Paul cited in the title as signifying that
provided Christ was preached it mattered not whether the actual doctrines taught were true
or heretical. The main object of the homily is to vindicate the language of the Apostle
from this erroneous and mischievous interpretation.

1. When lately we made mention of the Pharisee and the publican, and hypothetically yoked
two chariots out of virtue and vice; we pointed out each truth, how great is the gain of
humbleness of mind, and how great the damage of pride. For this, even when conjoined with
righteousness and fastings and tithes, fell behind; while that, even when yoked with sin,
out-stripped the Pharisee's pair, even although the charioteer it had was a poor one. For
what was worse than the publican? But all the same since he made his soul contrite, and
called himself a sinner; which indeed he was; he surpassed the Pharisee, who had both
fastings to tell of and tithes; and was removed from any vice. On account of what, and
through what? Because even if he was removed from greed of gain and robbery, he had rooted
over his soul the mother of all evils-vain-glory and pride. On this account Paul also
exhorts and says "Let each one prove his own work; and then he will have his ground of
boasting for himself, and not for the other. Whereas he publicly came forward as an
accuser of the whole world; and said that he himself was better than all living men. And
yet even if he had set himself before ten only, or if five, or if two, or if one, not even
was this endurable; but as it was, he not only set himself before the whole world, but
also accused all men. On this account he fell behind in the running.

And just as a ship, after having run through innumerable surges, and having escaped many
storms, then in the very mouth of the harbour having been dashed against some rock, loses
the whole treasure which is stowed away in her-so truly did this Pharisee, after having
undergone the labours of the fasting, and of all the rest of his virtue, since he did not
master his tongue, in the very harbour underwent shipwreck of his cargo. For the going
home from prayer, whence he ought to have derived gain, having rather been so greatly
damaged, is nothing else than undergoing shipwreck in harbour. 2. Knowing therefore these
things, beloved even if we should have mounted to the very pinnacle of virtue, let us
consider ourselves last of all; having learned that pride is able to cast down even from
the heavens themselves him who takes not heed, and humbleness of mind to bear up on high
from, the very abyss of sins him who knows how to be sober. For this it was that placed
the publican before the Pharisee; whereas that, pride I mean and an overweening spirit,
surpassed even an incorporeal power, that of the devil; while humbleness of mind and the
acknowledgment of his own sins committed brought the robber into Paradise before the
Apostles. Now if the confidence which they who confess their own sins effect for
themselves is so great, they who are conscious to themselves of many good qualities, yet
humble their own souls, how great crowns will they not win. For when sinfulness be put
together with humbleness of mind it runs with such ease as to pass and out-strip
righteousness combined with pride. If therefore thou have put it to with righteousness,
whither will it not reach? through how many heavens will it not pass? By the throne of God
itself surely it will stay its course; in the midst of the angels, with much confidence.
On the other hand if pride, having been yoked with righteousness, by the excess and weight
of its own wickedness had strength enough to drag down its confidence;

if it be put together with sinfulness, into how deep a hell will it not be able to
precipitate him who has it? These things I say, not in order that we should be careless of
righteousness, but that we should avoid pride; not that we should sin, but that we should
be sober-minded. For humbleness of mind is the foundation of the love of wisdom which
pertains to us. Even if thou shouldest have built a superstructure of things innumerable;
even if almsgiving, even if prayers, even if fastings, even if all virtue; unless this
have first been laid as a foundation, all will be built upon it to no purpose and in vain;
and it will fall down easily, like that building which had been placed on the sand. For
there is no one, no one of our good deeds, which does not need this; there is no one which
separate from this will be able to stand. But even if thou shouldest mention temperance,
even if virginity, even if despising of money, even if anything whatever, all are unclean
and accursed and loathsome, humbleness of mind being absent. Everywhere therefore let us
take her with us, in words, in deeds, in thoughts, and with this let us build these
(graces).

3. But the things belonging to humbleness of mind have been sufficiently spoken of; not
for the value of the virtue; for no one will be able to celebrate it in accordance with
its value; but for the intelligence of your love. For well do I know that even from the
few things that have been said you will embrace it with much zeal. But since it is also
necessary to make clear and manifest the apostolic saying which has been to-day read;
seeming as it does to many to afford a pretext for indolence; so that some may not,
providing for themselves hence a certain frigid defence, neglect their own salvation-to
this let us direct our discourse. What then is this saying? "Whether in pretence," it
says, "or in sincerity, Christ is preached. This many wrest absolutely and just as
happens, without reading what precedes and what comes after it; but having cut it off from
the sequence of the remaining members, to the destruction of their own soul they put it
forward to the more indolent. For attempting to seduce them from the sound faith; then
seeing them afraid and trembling; on the ground of its not being without danger to do
this, and desiring to relieve their fears, they bring forward this apostolic declaration,
saying, Paul conceded this, by saying, "Whether in pretence or in sincerity, let Christ be
proclaimed. But these things are not (true), they are not.

For in the first place he did not say "let him be proclaimed," but "he is proclaimed," and
the difference between this and that is wide. For the saying "let him be proclaimed"
belongs to a lawgiver; but the saying "he is proclaimed" to one announcing the event. For
that Paul does not ordain a law that there should be heresies, but draws away all who
attended to him, hear what he says, "If any one preaches to you a gospel besides what ye
have received, let him be anathema, were it even I, were it even an angel from the
heavens. Now he would not have anamethized both himself and an angel, if he had known the
act to be without danger. And again- "I am jealous of you with a jealousy of God," he
says; "for I have betrothed you to one husband a chaste virgin: and fear lest at some
time, as the serpent beguiled Eve by his wiliness, so your thoughts should be corrupted
from the singleness that is towards Christ. See, he both set down singleness, and granted
no allowance. For if there were allowance, there was no danger: and if there was no danger
Paul would not have feared: and Christ would not also have commanded that the tares should
be burned up, if it were a thing indifferent to attend to this one or that or another: or
to all indiscriminately

4. What ever then is what is meant? I wish to narrate to you the whole history from a
point a little earlier; for it is needful to know in what circumstances Paul was when he
was writing these things by letter. In what circumstances therefore was he? In prison and
chains and intolerable perils. Whence is this manifest? From the epistle itself. For
earlier than this he says, "Now I wish you to know, brethren, that the circumstances in
which I am have come rather to the furtherance of the Gospel; so that my bonds have become
manifest in Christ in the whole Court, and to all the others; and a good many of the
brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak the word.
Now Nero had then cast him into prison. For just as some robber having set foot in the
house, while all are sleeping, when stealing everything, if he see any one having lit a
lamp, both extinguishes the light and slays him who holds the lamp, in order that he may
be allowed in security to steal and rob the property of others; so truly also the Caesar
Nero then, just as any robber and burglar while all were sleeping a deep and unconscious
slumber; robbing the property of all, breaking into marriage chambers, subverting houses,
displaying every form of wickedness; when he saw Paul having lighted a lamp throughout the
world; (the word of his teaching;

and reproving his wickedness, exerted himself both to extinguish what was preached, and to
put the teachers out of the way; in order that he might be allowed with authority to do
anything he pleased; and after binding that holy man, cast him into prison. It was at that
time then that the blessed Paul wrote these things. Who would not have been astounded? who
would not have marvelled? or rather who could adequately have been astounded at and
admired that noble and heaven-reaching soul; in that, while bound in Rome and imprisoned,
at so great a distance as that, he wrote a letter to the Philippians? For you know how
great is the distance between Macedonia and Rome. But neither did the length of the way,
nor the amount of time (required), nor the press of business, nor the peril and the
dangers coming one upon another, nor anything else, drive out his love for and remembrance
of the disciples; but he retained them all in his mind; and not so strongly were his hands
bound with the chains as his soul was bound together and rivetted by his longing for the
disciples: which very thing itself indeed also declaring, in the preface of the Epistle he
said, "On account of my having you in my heart, both in my bonds, and in the defence and
confirmation of the Gospel. And just as a King, having ascended epon his throne at
morning-tide and taken his seat in the royal courts, immediately receives from all
quarters innumerable letters;

so truly he also, just as inh royal courts, seated in the dungeon, both received and sent
his letters in far greater number; the nations from all quarters referring to his wisdom
everything about what had taken place among themselves; and he administered more business
than the reigning monarch in proportion to his having had a larger dominion entrusted to
him. For in truth God had brought and put into his hands not those who inhabited the
country of the Romans only, but also all the barbarians, both land and sea. And by way of
showing this he said to the Romans, "Now I would not that ye should be ignorant, brethren,
that ofttimes I have purposed to come to you, and have been hindered until the present; in
order that I might have some fruit also among you, as among the rest of the Gentiles too.
Both to Greeks and barbarians, both to wise and those without understanding I am a debtor.
Every day therefore he was in anxious thought at one moment for Corinthians, at another
for Macedonians; how Philippians, how Cappadocians, how Galatians, how Athenians, how they
who inhabited Pontus how all together were. But all the same, having had the whole world
put into his hands, he continually cared not for entire nations only, but also for each
single man; and now indeed he despatched a letter on behalf of Onesimus, and now on behalf
of him who among the Corinthians had committed fornication.

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

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

6. And that the disciples too were bound up with Paul with all perfectness; and that not
men only, but women also, hear what he says about Phoebe. "Now I commend to you Phoebe the
sister, being a deaconess of the Church which is in Cenchreae; that ye may receive her in
the Lord worthily of the saints, and stand by her, in whatever matter she may require you,
since she has proved a helper of many; and of me myself. But in this instance he bore
witness to her of her zeal so far as help went(only: but Priscilla and Aquilla went as far
even as death for Paul's sake; and about them he thus writes, saying,"Aquila and Priscilla
salute you, who for my life's sake laid down their own neck; for death clearly. And about
another again writing to these very persons he says, "Because he went as far as death;
having counselled ill for his life, in order that he might supply your deficiency in your
service towards me. Seest thou how they loved their teacher? how they regarded his rest
before their own life? On this account no one surpassed them then. Now this I say, not
that we may hear only, but that we may also imitate; and not to the ruled only, but also
to those who rule is what we say addressed; in order that both scholars may display much
solicitude about their teachers, and the teachers may have the same loving affection as
Paul about those placed under them;

not those present only, but also those who are far off. For also Paul, dwelling in the
whole world just as in one house, thus continually took thought for the salvation of all;
and having dismissed every thing of his own; bonds and troubles and stripes and straits,
watched over and inquired into each day, in what state the affairs of the disciples were;
and often for this very purpose alone sent, now Timothy, and now Tychicus; and about him
he says, "That he may know your circumstances, and encourage your hearts: and about
Timothy; "I have sent him, being no longer able to contain myself; lest in someway the
tempter have tempted you. And Titus again elsewhere, and another to another place. For
since he himself, by the compulsion of his bonds being often detained in one place, was
unable to meet those who were his vitals, he met them through the disciples.

7. And then therefore being in bonds he writes to the Philippians, saying, "Now I desire
that ye should know, brethren," calling the disciples brethren. For such a thing as this
is love; it casts out all inequality, and knows not superiority and dignity; but even if
one be higher than all, he descends to the lowlier position of all; just what Paul also
used to do. But let us hear what it is that he desires they should know. "That the things
which happened unto me," he says, "have fallen out rather to the furtherance of the
gospel. Tell me, how and in what way? Hast thou then been released from thy bonds? hast
thou then put off thy chain? and dost thou with free permission preach in the city? hast
thou then, having gone into an assembly, drawn out many long discourses about the faith,
and departed after gaining many disciples? hast thou then raised the dead and been made an
object of wonder? hast thou then cleansed lepers, and all were astounded? hast thou driven
away demons, and been exalted? No one of these things, he says. How then did the
furtherance of the gospel take place? tell me. "So that my bonds," he says, "have become
openly known in the whole Court, and to all the rest. What sayest thou? this then, this
was the furtherance, this the advance, this the increase of the proclamation-that all knew
that thou wast bound. Yes, he says:

Hear at least what comes next, that thou mayest learn that the bonds not only proved no
hindrance, but also a ground of greater freedom of speech. "So that several of the
brethren in the Lord, in reliance on my bonds, more abundantly dare fearlessly to speak
the word. What sayest thou, O Paul? have thy bonds inspired not anxiety but confidence?
not fear but earnest longing? The things mentioned have no consistency. I too know it. For
neither did these things take place according to the consistency of human affairs, he
means, but what came about was above nature, and the successes were of divine grace. On
this account what used to cause anxiety to all others, that to him afforded confidence.
For also if any one having taken the leader of an army and confined him, have made this
publicly known, he throws the whole camp into flight; and if any one have carried a
shepherd away from the flock, the security with which he drives off the sheep is great.
But not in Paul's case was it thus, but the contrary entirely. For the leader of the army
was bound, and the soldiers became more forward in the spirit; and the confidence with
which they sprung upon their adversaries was greater: the shepherd was in confinement, and
the sheep were not consumed, nor even scattered.

8. Who ever saw, who ever heard of, the scholars taking greater encouragement in the
dangers of their teachers? How was it that they feared not? How was it that they feared
not? how was it that they were not terrified? how was it that they did not say to Paul,
"Physician, heal thyself," deliver thyself from thy manifold perils, and then thou will be
able to procure for us those countless good things? How was it they did not say these
things? How! It was because they had been schooled, from the grace of the Spirit, that
these things took place not out of weakness, but out of the permission of the Christ; in
order that the truth might shine abroad more largely; through bonds and imprisonments and
tribulations and straits increasing and rising, to a greater volume. Thus is the power of
Christ in weakness perfected. For indeed if his bonds had crippled Paul and made him
cowardly; either himself or those belonging to him; one could not but feel difficulty; but
if rather they prepared him into greater renown, one must be astounded and marvel, how
through a thing involving dishonour glory was procured for the disciple-through a thing
inspiring cowardice confidence and encouragement resulted to them all. For who was not
astounded at him then, seeing him encircled with a chain? Then demons took to flight all
the more, when they saw him spending his time in a prison. For not so splendid does the
diadem make a royal head, as the chain his hands;

not owing to their proper nature, but owing to the grace that darted brightness on them.
On this account it was that great encouragement resulted to the disciples. For also they
saw his body indeed bound, but his tongue not bound, his hands indeed tightly manacled,
but his voice unshackled, and transversing the whole world more swiftly than the solar
ray. And this became to them an encouragement; learning as they did from the facts that no
one of present things is to be dreaded. For when the soul has been genuinely imbued by
divine longing and love, it pays regard to no one of things present; but just as those who
are mad venture themselves against fire and sword and wild beasts and sea and all else, so
these too, maddened with a most noble and most spiritual frenzy, a frenzy arising from
sanity, used to laugh at all things that are seen. On this account, seeing their teachers
bound, they the more exulted, the more prided themselves; by facts giving to their
adversaries a demonstration that on all sides they were impregnable and indomitable.

9. Then therefore, when matters were in this state, some of the enemies of Paul, desiring
to fan up the war to greater vehemence, and to make the hatred of the tyrant, which was
felt towards him greater, pretended that they themselves also preached; (and they did
preach the right and sound faith,) for the sake of the doctrine advancing more rapidly:
and this they did, not with the desire to disseminate the faith; but in order that Nero,
having learnt that the preaching was increasing and the doctrine advancing, might the
sooner have Paul led away to execution There were therefore two schools; that of Paul's
scholars and that of Paul's enemies; the one preaching out of sincerity, and the others
out of love of contention and the hatred they felt towards Paul. And by way of declaring
this he said, "Some indeed through envy and strife are preaching Christ," (pointing out
those his enemies) "but some also through good pleasure; saying this about his own
scholars Then next about those; "Some indeed out of contentiousness," (his enemies,) not
purely, not soundly, but, "thinking that they are thereby bringing pressure upon my bonds;
but the others out of love; (this again about his own brethren; "knowing that I am set
'for the defence of the gospel. For what? Nevertheless, in any way; whether in pretence or
in sincerity, Christ is being announced. So that vainly and to no purpose is this saying
taken in reference to heresies. For those who then were preaching were not preaching
corrupt doctrine;

but sound and right belief. For if they were preaching corrupt doctrine, and were teaching
other things contrary to Paul, what they desired was certain not to succeed to them. Now
what did they desire? That the faith having grown, and the disciples of Paul having become
numerous, it should rouse Nero to greater hostility. And if they were preaching different
doctrines, they would not have made the disciples of Paul numerous; and by not doing so,
they would not have exasperated the tyrant. He does not therefore say this-that they were
bringing in corrupt doctrines-but that the motive from which they were preaching, this was
corrupt. For it is one thing to state the pretext of their preaching itself was not sound.
For the preaching does not become sound when the doctrine is laden with deception; and the
pretext does not become sound when the preaching indeed is sound, but they who preach do
not preach for the sake of God, but either with a view of enmity, or with a view to the
favour of others.

10. He therefore does not say this-that they were bringing in heresies; but that it was
not from a right motive, nor through piety that they were preaching what they did preach.
For it was not they might increase the gospel that they were doing this; but that they
might wage war against him, and throw him into greater danger-on this account he accuses
them. And see how with exactitude he laid it. "Thinking," he says, "that they were putting
pressure upon my bonds. He did not say, putting, but "thinking they were putting upon,"
that is supposing, by way of pointing out that even if they so supposed, still he himself
was not in such a position; but that he even rejoiced on account of the advance of the
preaching. He added therefore saying, "But in this I both rejoice and will rejoice:
whereas if he held their doctrines deception, and they were bringing in heresies, Paul
could not possibly rejoice. But since the doctrine was sound and of genuine percentage, on
this account he says,"I rejoice and will rejoice. For what if they are destroying
themselves by doing this out of contentiousness? Still, even unwillingly, they are
strengthening my cause. Seest thou how great is Paul's power? how he is caught by no one
of the devil's machinations? And not only is he not caught; but also by these themselves
he subdues him. For great indeed is both the devil's craftiness, and the wickedness of
those who minister to him;

for under pretence of being of the same mind, they desired to extinguish the proclamation
But"he who seizes the cunning in their craftiness" did not permit that this should take
place then. By way of declaring this very thing at least Paul said,"But the continuing in
the flesh is the more necessary for your sake; and this I confidently know, that I shall
continue and remain in company with you all. For those men indeed set their mind on
casting me out of the present life, and are ready to endure anything for this object: but
God does not permit it on your account. 11. These things therefore, all of them, remember
with exactness in order that you may be able with all wisdom to correct those who use the
Scriptures without reference to circumstances and at hap-hazard, and for the destruction
of their neighbours. And we shall be able both to remember what has been said, and to
correct others, if we always betake ourselves to prayers as a refuge, and beseech the God
who gives the word of wisdom to grant both intelligence in hearing, and a careful and
unconquerable guardianship of this spiritual deposit in our hands. For things which often
we have not strength to perform successfully from our own exertions, these we shall have
power to accomplish easily through prayers which are persevering. For always and without
intermission it is a duty to pray, both for him who is in affliction, and him who is in
dangers, and him who is in prosperity-for him who is in relief and much prosperity, that
these may remain unmoved and without vicissitude, and may never change; and for him who is
in affliction and his many dangers, that he may see some favourable change brought about
to him, and be transported into a calm of consolation. Art thou in a calm? Then beseech
God that this calm may continue settled to thee. Hast thou seen a storm risen up against
thee? Beseech God earnestly to cause the billow to pass, and to make a calm out of the
storm. Hast thou been heard? Be heartily thankful for this;

because thou hast been heard. Hast thou not been heard? Persevere, in order that thou
mayest be heard. For even if God at any time delay the giving, it is not in hatred and
aversion; but from the desire by the deferring of the giving perpetually to retain thee
with himself; just in the way also that affectionate fathers do; for they also adroitly
manage the perpetual and assiduous attendance of children who are rather indolent by the
delay of the giving. There is to thee no need of mediators in audience with God; nor of
that much canvassing; nor of the fawning upon others; but even if thou be destitute, even
if bereft of advocacy, alone, by thyself, having called on God for help, thou wilt in any
case succeed He is not so wont to assent when entreated by others on our behalf, as by
ourselves who are in need; even if we be laden with ten thousand evil deeds. For if in the
case of men, even if we have come into countless collissions with them, when both at dawn
and at mid-day and in the evening we show ourselves to those who are aggrieved against us,
by the unbroken continuance and the persistent meeting and interview we easily demolish
their enmity-far more in the case of God would this be effected.

12. But thou art unworthy. Become worthy by thy assiduity. For that it both is possible
that the unworthy should become worthy from his assiduity; and that God assents more when
called on by ourselves than by others; and that he often delays the giving, not from the
wish that we should be utterly perplexed, nor to send us out with empty hands; but in
order that he may become the author of greater good things to us-these three points I will
endeavour to make evident by the parable which has to-day been read to you. The woman of
Chanaan had come to Christ praying on behalf of a daughter possessed by a demon, and
crying out with much earnestness (it says, "Have pity on me, Lord, my daughter is badly
possessed by a demon. See, the woman of a strange nation, and a barbarian, and outside of
the Jewish commonwealth. For indeed what else (was she) than a dog, and unworthy of the
receiving her request? For "it is not," he says, "good to take the children's bread, and
to give it to the dogs. But, all the same, from her assiduity, she became worthy. For not
only did he admit her into the nobility of children, dog as she was; but also he sent her
off with that high encomium saying, "O woman great is thy faith; be it done to thee as
thou wilt.

Now then the Christ says, "great is thy faith," seek thou no other demonstration of the
greatness of soul which was in the woman. Seest thou how, from her assiduity the woman,
being unworthy, became worthy? Desirest thou also to learn that we accomplish (our wish)
by calling on him by ourselves more than by others? She cried out, and the disciples
having come to him say, "Let her go away, for she is crying after us: and to them he says,
"I am not sent, unless to the lost sheep of the house of Israel. But when she had come to
him by herself and continued crying, and saying, "Yes, Lord, for even the dogs eat from
the table of their masters," then he granted the favour and says, "Be it done unto thee as
thou wilt. Seest thou how, when they were entreating him, he repelled; but when she who
needed the gift herself cried out, he assented? For to them he says, "I am not sent,
unless to the lost sheep of the house of Israel; but to her he said, "Great is thy faith;
be it done unto thee as thou wilt. Again, at the beginning and in the prelude of her
request he answered nothing; but when both once and twice and thrice she had come to him,
then he granted the boon; by the issue making us believe that he had delayed the giving,
not that be might repel her but that he might display to us all the woman's endurance.

For if he had delayed in order that he might repel her, he would have not granted it even
at the end; but since he was waiting to display to all her spiritual wisdom, on this
account he was silent. For if he had granted it immediately and at the beginning, we
should not have known the woman's virtue. "Let her go" it says, "because she is clamouring
behind us. But what (says) the Christ? "Ye hear a voice, but I see the mind: I know what
she is going to say. I choose not to permit the treasure hidden in her mind to escape
notice; but I am waiting and keeping silence; in order that having discovered it I may lay
it down in publicity, and make it manifest to all. 13. Having therefore learned all these
things, even if we be in sins, and unworthy of receiving, let us not despair; knowing,
that by assiduity of soul we shall be able to become worthy of the request. Even if we be
unaided by advocate and destitute, let us not faint; knowing that it is a strong advocacy-
the coming to God one's self by one's self with much eagerness. Even if he delay and defer
with respect to the giving, let us not be dispirited; having learned that the putting it
off and delay is a sure proof of caring and love for mankind. If we have thus persuaded
ourselves; and with a soul deeply pained and fervent, and thoroughly roused purpose; and
such as that with which the woman of Chanaan approached, we too come to him, even if we be
dogs; even if we have done anything whatever dreadful; we shall both rebut our own crimes,
and obtain so great liberty of speech as also to be advocates for others; in the way in
which also this woman of Chanaan not only herself enjoyed liberty of speech and ten
thousand encomiums but had power to snatch her dear daughter out of her intolerable
sufferings. For nothing-nothing is more powerful than prayer when fervent and genuine.
This both disperses present dangers, and rescues from the penalties which take place at
that hour. That therefore we may both complete our passage through the present life with
ease, and depart thither with confidence, with much zeal and eagerness let us perform this
perpetually. For thus shall we be able both to attain the good things which are laid up,
and to enjoy those excellent hopes; which God grant that we may all attain; by the grace
and loving kindness and compassion of our Lord Jesus Christ-with whom to the Father
together with the Holy Spirit be glory, honour, dominion, to the ages of the ages. Amen.


CONCERNING THE POWER OF DEMONS
==============================

CONCERNING THE POWER OF DEMONS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

HOMILY 1

That Demons Do Not Govern the World.

1 Against those who say that demons govern human affairs, and who are displeased at the
chastisement of God, and are offended at the prosperity of the wicked and the hardships of
the just. 2 I Indeed was hoping, that from the continuance of my discourse, you would have
had a surfeit of my words: but I see that the contrary is happening: that no surfeit is
taking place from this continuance, but that your desire is increased, that an addition is
made not to your satiety but to your pleasure, that the same thing is happening which the
winebibbers at heathen drinking-bouts experience; for they, the more they pour down
unmixed wine, so much the rather they kindle their thirst, and in your case the more
teaching we inculcate, so much the rather do we kindle your desire, we make your longing
greater, your love for it the stronger. On this account, although I am conscious of
extreme poverty, I do not cease to imitate the ostentatious among entertainers, both
setting before you my table continuously, and placing on it the cup of my teaching, filled
full: for I see that after having drunk it all, you retire again thirsting. And this
indeed has become evident during the whole time, but especially since the last Lord's Day:
For that ye partake of the divine oracles insatiably, that day particularly shewed:
whereon I discoursed about the unlawfulness of speaking ill one of another, when I
furnished you witha sure subject for self accusation, suggesting that you should speak ill
of your own sins, but should not busy yourselves about those of other people: when I
brought forward the Saints as accusing themselves indeed, but sparing others:

3 Paul saying I am the chief of sinners, and that God had compassion on him who was a
blasphemer, and a persecutor, and injurious, and calling himself one born out of due time,
and not even thinking himself worthy of the title of Apostle: Peter saying "Depart from me
because I am a sinful man: Matthew styling himself a publican even in the days of his
Apostleship: David crying out and saying "My iniquities have gone over my head, and as a
heavy burden have been burdensome to me: and Isaiah lamenting and bewailing "I am unclean,
and have unclean lips: The three children in the furnace of fire, confessing and saying
that they have sinned and transgressed, and have not kept the commandments of God. Daniel
again makes the same lamentation. When after the enumeration of these Saints, I called
their accusers flies, and introduced the right reason for the comparison, saying, that
just as they fasten themselves upon the wounds of others, so also the accusers bite at
other people's sins, collecting disease therefrom for their acquaintance, and those who do
the opposite, I designated bees, not gathering together diseases, but building honeycombs
with the greatest devotion, and so flying to the meadow of the virtue of the Saint: Then
accordingly-then ye shewed your insatiable longing. For when my discourse was extended to
some length, yea to an interminable length, such as never was, many indeed expected that
your eagerness would be quenched by the abundance of what was said. But the contrary
happened.

4 For your heart was the rather warmed, your desire was the rather kindled: and whence was
this evident? The acclamations at least which took place at the end were greater, and the
shouts more clear, and the same thing took place as at the forge. For as there at the
beginning indeed the light of the fire is not very clear, but when the flame has caught
the whole of the wood that is laid upon it, it is raised to a great height; so also
accordingly this happened on the occasion of that day. At the beginning indeed, this
assembly was not vehemently stirred by me. But when the discourse was extended to some
length, and gradually took hold of all the subjects and the teaching spread more widely,
then accordingly, then the desire of listening was kindled in you, and the applause broke
forth, more vehemently. On this account, although I had been prepared to say less than was
spoken, I then exceeded the measure, nay rather I never exceeded the measure. For I am
wont to measure the amount of the teaching not by the multitude of the words spoken, but
by the disposition of the audience. For he who meets with a disgusted audience, even if he
abridge his teaching, seems to be vexatious, but he who meets with eager, and wide-awake,
and attentive hearers, though he extend his discourse to some length, not even thus
fulfils their desire.

5 But since it happens that there are in so great a congregation, certain weak ones,
unable to follow the length of the discourse, I wish to suggest this to them, that they
should hear and receive, as much as they can, and having received enough should retire:
There is no one who forbids, or compels them to remain beyond their natural strength. Let
them not however necessitate the abridgement of the discourse before the time and the
proper hours. Thou art replete, but thy brother still hungers. Thou art drunk with the
multitude of the things spoken, but thy brother is still thirsty. Let him then not
distress thy weakness, compelling thee to receive more than thine own power allows: nor do
thou vex his zeal by preventing him from receiving all that he can take in. 2. This also
happens at secular feasts. Some indeed are more quickly satisfied, some more tardily, and
neither do these blame those, nor do they condemn these. But there indeed to withdraw more
quickly is praiseworthy, but here to withdraw more quickly is not praiseworthy, but
excusable. There to leave off more slowly, is culpable and faulty, here to withdraw more
tardily, brings the greatest commendation, and good report. Pray why is this? Because
there indeed the tardiness arises from greediness, but here the endurance, and patience
are made up of spiritual desire and divine longing.

6 But enough of preamble. And we will proceed hereupon to that business which remained
over to us from that day. What then was that which was then spoken? that all men had one
speech, just as also they had one nature, and no one was different in speech, or in
tongue. Whence then comes so great a distinction in speech? From the carelessness of those
who received the gift-of both of which matters we then spoke, shewing both the
lovingkindness of the Master through this unity of speech, and the senselessness of the
servants through their distinction of speech. For he indeed foreseeing that we should
waste the gift nevertheless gave it: and they to whom it was entrusted, waxed evil over
their charge. This is then one way of explanation, not that God wrested the gift from us
but that we wasted what had been given. Then next after that, that we received afterwards
gifts greater than those lost. In place of temporal toil he honoured us with eternal life.
In place of thorns and thistles he prepared the fruit of the Spirit to grow in our souls.
Nothing was more insignificant than man, and nothing became more honoured than man. He was
the last item of the reasonable creation. But the feet became the head, and by means of
the first-fruits, were raised to the royal throne.

7 For just as some generous and opulent man who has seen some one escape from shipwreck
and only able to save his bare body from the waves, cradles him in his hands, and casts
about him a bright garment, and conducts him to the highest honours; so also God has done
in the case of our nature. Man cast aside all that he had, his right to speak freely, his
communion with God, his sojourn in Paradise, his unclouded life, and as from a shipwreck,
went forth bare. But God received him and straightway clothed him, and taking him by the
hand gradually conducted him to heaven. And yet the shipwreck was quite unpardonable. For
this tempest was due entirely not to the force of the winds, but to the carelessness of
the sailor. 8 And yet God did not look at this, but had compassion for the magnitude of
the calamity, and him who had suffered shipwreck in harbour, he received as lovingly as if
he had undergone this in the midst of the open sea. For to fall in Paradise is to undergo
shipwreck in harbour. Why so? Because when no sadness, or care, or labours, or toil, or
countless waves of desire assaulted our nature, it was upset and it fell. And as the
miscreants who sail the sea, often bore through the ship with a small iron tool, and let
in the whole sea to the ship from below; so accordingly then, when the Devil saw the ship
of Adam, that is his soul, full of many good things, he came and bored it through with his
mere voice, as with some small iron tool, and emptied him of all his wealth and sank the
ship itself. But God made the gain greater than the loss, and brought our nature to the
royal throne. Wherefore Paul cries out and says, "He raised us up with him, and made us to
sit with him, on his right hand in the heavenly places, that in the ages to come he might
shew the exceeding riches of his grace in kindness towards us. What dost thou say? the
thing has already happened and has an end, and dost thou say "in order that he might shew
to the ages to come? Has he not shewn?

9 He has already shewn, but not to all men, but to me who am faithful, but the unbelieving
has not yet seen the wonder. But then, in that day the whole nature of man will come
forward, and will wonder at that which has been done, but especially will it be more
manifest to us. For we believe even now; but hearing and sight do not put a wonder before
us in the same way, but just as in the case of kings when we hear of the purple robe, and
the diadem, and the golden raiment, and the royal throne, we wonder indeed, but experience
this in greater degree when the curtains are drawn aside and we see him seated on the
lofty judgment seat. So also in the case of the Only-Begotten, when we see the curtains of
heaven drawn aside, and the King of angels descending thence, and with his body-guard of
the heavenly hosts, then we perceive the wonder to be greater from our sight of it. For
consider with me what it is to see our nature borne upon the Cherubim, and the whole
angelic force surrounding it.

10 3. But look, with me, too, at the wisdom of Paul, how many expressions he seeks for, so
as to present to us the lovingkindness of God. For he did not speak merely the word grace,
nor riches, but what did he say? "The exceeding riches of his grace in kindness." But
notwithstanding even so, he is below the mark; and even as the slippery bodies when
grasped by countless hands, escape our hold, and slip through easily; so also are we
unable to get hold of the lovingkindness of God in whatever expressions we may try to
grasp it, but the exceeding magnitude of it baffles the feebleness of our utterances. And
Paul therefore experiencing this, and seeing the force of words defeated by its magnitude,
desists after saying one word: and what is this? "Thanks be to God for his unspeakable
gift." For neither speech, nor any mind is able to set forth the tender care of God. On
this account he then says that it is past finding out, and elsewhere "The peace of God
which passeth all understanding shall keep your hearts."

11 But, as I was saying, these two ways of explanation are found in the meantime: one
indeed that God has not wrested the gift that we have lost; and next, that the good things
which have been given to us are even greater than those which we have lost. And I wish
also to mention a third too. What then is the third? That even if he had not given the
things after these, which were greater than those we had lost, but had only taken away
what had been given to us, as we furnished the reason why, (for let this be added); even
this is enough of itself to shew his tender care towards us. For not only to give, but
also to take away what was given, is a mark of the greatest lovingkindness, and, if you
will, let us lay bare the matter, in the case of Paradise. He gave Paradise. This of his
own tender care. We were seen to be unworthy of the gift. This of our own senselessness.
He took away the gift from those who became unworthy of it. This came of his own goodness.
And what kind of goodness is it, says one, to take away the gift? Wait, and thou shalt
fully hear. For think, what Cain would have been, dwelling in Paradise after his
bloodguiltiness.

12 For if, when he was expelled from that abode, if when condemned to toil and labour, and
beholding the threat of death hanging over his head, if seeing the calamity of his father
before his eyes, and holding the traces of the wrath of God still in his hands, and
encompassed with so great horrors, he lashed out into such great wickedness, as to ignore
nature, and to forget one born from the same birth pangs, and to slay him who had done him
no wrong, to lay hold on his brother's person, and to dye his right hand with blood, and
when God wanted him to be still, to refuse submission and to affront his maker, to
dishonour his parents; if this man had continued to dwell in Paradise-look, into how great
evil he would have rushed. For if when so many restraints were laid upon him, he leapt
with fatal leaps; and if these walls were set at nought, whither would he not have
precipitated himself?

13 Wouldest thou learn too from the mother of this man, what a good result the expulsion
from the life of Paradise had, compare what Eve was before this, and what she became
afterwards. Before this indeed, she considered that deceiving Devil, that wicked Demon to
be more worth believing than the commandments of God, and at the mere sight of the tree,
she trampled under foot the law which had been laid down by Him. But when the expulsion
from Paradise came, consider how much better and wiser she grew. For when she bare a son,
she says "I have gotten a man through the Lord. She straightway flew to the master, who
before this had despised the master, and she neither ascribes the matter to nature, nor
puts the birth down to the laws of marriage, but she recognizes the Lord of Nature, and
acknowledges thanks to Him for the birth of the little child. And she who before this
deceived her husband, afterwards even trained the little child, and gave him a name which
of itself was able to bring the gift of God to her remembrance: and again when she bare
another, she says "God hath raised up seed to me in place of Abel whom Cain slew. The
woman remembers her calamity, and does not become impatient but she gives thanks to God,
and calls the little child after his gift, furnishing it with constant material for
instruction. Thus even in his very deprivation God conferred greater benefit.

14 The woman suffered expulsion from Paradise, but by means of her ejection she was led to
a knowledge of God, so that she found a greater thing than she lost. And if it were
profitable, says one, to suffer expulsion from Paradise, for what cause did God give
Paradise at the beginning? This turned out profitably to man, on account of our
carelessness, since, if at least, they had taken heed to themselves, and had acknowledged
their master, and had known how to be self-restrained, and to keep within bounds, they
would have remained in honour. But when they treated the gifts which had been given them
with insolence, then it became profitable, that they should be ejected. For what cause
then did God give at first? In order that he might shew forth his own lovingkindness, and
because He himself was prepared to bring us even to greater honour. But we were the cause
of chastisement and punishment on all sides, ejecting ourselves through our indifference
to goods which were given to us.

15 Just as therefore an affectionate father, at first indeed, suffers his own son to dwell
in his home, and to enjoy all his father's goods, but when he sees that he has become
worthless of the honour, he leads him away from his table, and puts him far from his own
sight, and often casts him forth from his paternal home, in order that he, suffering
expulsion, and becoming better by this slight and this dishonour, may again shew himself
worthy of restoration, and may succeed to his father's inheritance: So has God done. He
gave Paradise to man. He cast him out when he appeared unworthy, in order that by his
dwelling outside, and through his dishonour, he might become better, and more self-
restrained, and might appear worthy again of restoration. Since after those things he did
become better, he brings him back again and says "To-day shalt thou be with me in
Paradise. Dost thou see that not the gift of Paradise but even the ejection from Paradise
was a token of the greatest tender care? For had he not suffered expulsion from Paradise,
he would not again have appeared worthy of Paradise.

16 4. This argument therefore let us maintain throughout, and let us apply it to the case
of the subject lying before us. God gave a speech common to all. This is part of his
loving kindness to men. They did not use the gift rightly, but they lapsed to utter folly.
He took away again that which had been given. For if when they had one speech, they fell
into so great folly, as to wish to build a tower to heaven: had they not immediately been
chastised would they not have desired to lay hold on the height of heaven itself? For why?
If indeed that were impossible for them, yet notwithstanding their impious thoughts are
made out from their plan. All which things God foresaw, and since they did not use their
oneness of speech rightly, he rightly divided them by difference of speech. And see with
me, his lovingkindness. "Behold," saith he "they all have one speech, and this they have
begun to do."

17 For what reason did he not at once proceed to the division of tongues, but first of all
defend himself, as if about to be judged in a lawcourt? And yet at least no one can say to
him why hast thou thus done? yea he is at liberty to do all things as he wills. But still
as one about to give account, he thus sets up a defence, teaching us to be gentle and
loving. For if the master defends himself to his servants, even when they have done him
this wrong; much more ought we to defend ourselves to one another, even if we are wronged
to the highest degree. See at least how he defends himself. "Behold they have all one
mouth and one speech" saith he, "and this they have begun to do," as if he said let no one
accuse me of this when he sees the division of tongues. Let no one consider that this
difference of speech was made over to men from the beginning. "Behold they all have one
mouth, and one speech. But they did not use the gift aright. And in order that thou mayest
understand that he does not chastise for what has taken place so much as he provides for
improvement in the future, hear the sequel "and now none of all the things will fail them,
which they set on foot to do. Now what he says, is of such a kind as this.

18 If they do not pay the penalty now, and be restrained from the very root of their sins,
they will never cease from wickedness. For this is what "none of the things will fail them
which they set on foot to do" means, as if he said, and they will add other deeds yet more
monstrous. For such a thing is wickedness; if when it has taken a start it be not
hindered, as fire catching wood, so it rises to an unspeakable height. Dost thou see that
the deprivation of oneness of speech was a work of much lovingkindness? He inflicted
difference of speech upon them, in order that they might not fall into greater wickedness.
Hold fast this argument then with me, and let it ever be fixed and immoveable in your
minds, that not only when he confers benefits but even when he chastises God is good and
loving. For even his chastisements and his punishments are the greatest part of his
beneficence, the greatest form of his providence. Whenever therefore thou seest that
famines have taken place, and pestilences, and drought and immoderate rains, and
irregularities in the atmosphere, or any other of the things which chasten human nature,
be not distressed, nor be despondent, but worship Him who caused them, marvel at Him for
His tender care. For He who does these things is such that He even chastens the body that
the soul may become sound. Then does God these things saith one?

19 God does these things, and even if the whole city, nay even if the whole universe were
here I will not shrink from saying this. Would that my voice were clearer than a trumpet,
and that it were possible to stand in a lofty place, and to cry aloud to all men, and to
testify that God does these things. I do not say these things in arrogance but I have the
prophet standing at my side, crying and saying, "There is no evil in the city which the
Lord hath not done" -now evil is an ambiguous term; and I wish that you shall learn the
exact meaning of each expression, in order that on account of ambiguity you may not
confound the nature of the things, and fall into blasphemy. 20 5. There is then evil,
which is really evil; fornication, adultery, covetousness, and the countless dreadful
things, which are worthy of the utmost reproach and punishment. Again there is evil, which
rather is not evil, but is called so, famine, pestilence, death, disease, and others of a
like kind. For these would not be evils. On this account I said they are called so only.
Why then? Because, were they evils, they would not have become the sources of good to us,
chastening our pride, goading our sloth, and leading us on to zeal, making us more
attentive. "For when," saith one, "he slew them, then they sought him, and they returned,
and came early to God. He calls this evil therefore which chastens them, which makes them
purer, which renders them more zealous, which leads them on to love of wisdom; not that
which comes under suspicion and is worthy of reproach; for that is not a work of God, but
an invention of our own will, but this is for the destruction of the other. He calls then
by the name of evil the affliction, which arises from our punishment; thus naming it not
in regard to its own nature, but according to that view which men take of it. For since we
are accustomed to call by the name of evil, not only thefts and adulteries, but also
calamities; so he has called the matter, according to the estimate of mankind.

21 This then is that which the prophet saith "There is no evil in the city which the Lord
hath not done. This too by means of Isaiah God has made clear saying "I am God who maketh
peace and createth evil," again naming calamities evils. This evil also Christ hints at,
thus saying to the disciples, "sufficient for the day is the evil thereof," that is to say
the affliction, the misery. It is manifest then on all sides, that he here calls
punishment evil; and himself brings these upon us, affording us the greatest view of his
providence. For the physician is not only to be commended when he leads forth the patient
into gardens and meadows, nor even into baths and pools of water, nor yet when he sets
before him a well furnished table, but when he orders him to remain without food, when he
oppresses him with hunger and lays him low with thirst, confines him to his bed, both
making his house a prison, and depriving him of the very light, and shadowing his room on
all sides with curtains, and when he cuts, and when he cauterizes, and when he brings his
bitter medicines, he is equally a physician. How is it not then preposterous to call him a
physician who does so many evil things, but to blaspheme God, if at any time He doeth one
of these things, if He bring on either famine or death, and to reject his providence over
all?

22 And yet He is the only true physician both of souls and bodies. On this account He
often seizes this nature of ours wantoning in prosperity, and travailing with a fever of
sins, and by want, and hunger, and death and other calamities and the rest of the
medicines of which He knows, frees us from diseases. But the poor alone feel hunger, says
one. But He does not chasten with hunger alone, but with countless other things. Him who
is in poverty He has often corrected with hunger, but the rich and him who enjoys
prosperity, with dangers, diseases, untimely deaths. For He is full of resources, and the
medicines which He has for our salvation are manifold. 23 Thus too the judges do. They do
not honour, or crown those only who dwell in cities, nor do they provide gifts alone, but
they also often correct. On this account both the sword is sharpened by them, and tortures
are prepared; both the wheel and the stocks, and the executioners, and countless other
forms of chastisement. That which the executioner is to the judges, famine is to God-as an
executioner correcting us and leading us away from vice. This too, it is possible to see
in the case of the husbandmen: They do not then, only protect the root of the vine, nor
hedge it round but prune it, and lop off many of the branches; on this account not only
have they a hoe, but a sickle too, suitable for cutting: yet notwithstanding we do not
find fault with them, but then above all we admire them, when we see them cutting off much
that is unserviceable, so as through the rejection of what is superfluous to afford great
security to that which remains. How is it not then preposterous, that we should thus
approve of a father indeed and a physician and a judge, and a husbandman, and should
neither blame nor censure him who casts his son out of his house nor the physician who
puts his patient to torture nor the judge who corrects, nor the husbandman who prunes: but
that we should blame and smite with countless accusations God, if he would at any time
raise us up, when we are as it were, besotted through the great drunkenness which comes of
wickedness? How great madness would it not be, not even to allow God a share of the same
self-justification, of which we allow our fellow servants a share?

24 6. Fearing these things for them who reproach God, I speak now, in order that they may
not kick against the pricks, and cover their own feet with blood, that they may not throw
stones to heaven, and receive wounds on their own head. But I have somewhat else far
beyond this to say. For omitting to ask (I say this by way of concession) if God took from
us to our profit, I only say this; that if He took what had been given, not even thus,
could anyone be able to reproach Him. For He was Lord of his own. Among men indeed, when
they entrust us with money, and lend us silver, we give them our thanks for the time
during which they lent it, we are not indignant at the time at which they take back their
own. And shall we reproach God who wishes to take back his own? Indeed now is this not the
extreme of folly? yea the great and noble Job did not act thus. For not only when he
received, but even when he was deprived, he gives the greatest thanks to God saying, "The
Lord gave, the Lord hath taken away; may the name of the Lord be blessed for ever. But if
it is right to give thanks for both these even separately, and deprivation is not the less
serviceable than bestowal;

25 what excusableness should we have, tell me, in recompensing in a contrary spirit, and
being impatient with Him when we ought to worship, who is so gentle, and loving and
careful, who is wiser than every Physician, and more full of affection than any father,
juster than any judge, and more anxious than any husbandman, in healing these souls of
ours? What then could be more insane and senseless than they who in the midst of so great
good order, say that we are deprived of the providence of God? For just as if some one
were to contend that the soul was murky and cold, he would produce an example of extreme
insanity, by his opinion; so if any one doubts about the providence of God, much rather is
he liable to charges of madness. 26 Not so manifest is the Sun, as the providence of God
is clear. But nevertheless some dare to say that Demons administer our affairs. What can I
do? Thou hast a loving Master. He chooses rather to be blasphemed by thee through these
words, than to commit thine affairs to the Demons and persuade thee by the reality how
Demons administer. For then thou wouldest know their wickedness well by the experience of
it. But rather indeed now it is possible to set it before you as it were by a certain
small example. Certain men possessed of Demons coming forth out of the tombs met Christ,
and the Demons kept beseeching him to suffer them to enter the herd of swine. And he
suffered them, and they went away, and straightway precipitated them all headlong. Thus do
Demons govern; and yet to them the swine were of no particular account, but with thee
there is ever a warfare without a truce, and an implacable fight, and undying hatred. And
if in the case of those with whom they had nothing in common they did not even endure that
they should be allowed a brief breathing space of time: if they had gotten unto their
power us their enemies who are perpetually stinging them what would they not have done?
and what incurable mischief would they not have accomplished?

27 For for this reason God let them fall upon the herd of swine, in order that in the case
of the bodies of irrational animals thou mayest learn their wickedness, and that they
would have done to the possessed the things which they did to the swine, had not the
demoniacs in their very madness experienced the providence of God, is evident to all: and
now therefore when thou seest a man excited by a Demon, worship the Master. Learn the
wickedness of the Demons. For it is possible to see both things in the case of these
Demons, the lovingkindness of God, and the evil of the Demons. The evil of the Demons when
they harass and disturb the soul of the demented: and the lovingkindness of God whenever
he restrains and hinders so savage a Demon, who has taken up his abode within, and desires
to hurl the man headlong, and does not allow him to use his own power to the full, but
suffers him to exhibit just so much strength, as both to bring the man to his senses, and
make his own wickedness apparent. Dost thou wish to form another example to see once more
how a Demon arranges matters when God allows him to use his own power? Consider the herds,
the flocks of Job, how in one instant of time he annihilated all, consider the pitiable
death of the children, the blow that was dealt to his body:

28 and thou shalt see the savage and inhuman and unsparing character of the wickedness of
the Demons, and from these things thou shalt know clearly that if God had entrusted the
whole of this world to their authority, they would have confused and disturbed everything,
and would have assigned to us their treatment of the swine, and of those herds, since not
even for a little breathing space of time could they have endured to spare us our
salvation. If Demons were to arrange affairs, we should be in no better condition than
possessed men, yea rather we should be worse than they. For God did not give them over
entirely to the tyranny of the Demons, otherwise they would suffer far worse things than
these which they now suffer. And I would ask this of those who say these things, what kind
of disorder they behold in the present, that they set down all our affairs to the
arrangement of Demons? And yet we behold the sun for so many years proceeding day by day
in regular order, a manifold band of stars keeping their own order, the courses of the
moon unimpeded, an invariable succession of night and day, all things, both above and
below, as it were in a certain fitting harmony, yea rather even far more, and more
accurately each keeping his own place, and not departing from the order which God who made
them ordained from the beginning.

29 7. And what is the use of all this, says one, when the heaven indeed, and sun, and
moon, and the band of stars, and all the rest keep much good order, but our affairs are
full of confusion and disorder. What kind of confusion, O man, and disorder? A certain
one, says he, is rich, and overbearing, He is rapacious and covetous, he drains the
substance of the poor day by day, and suffers no terrible affliction. Another lives in
forbearance, self-restraint, and uprightness, and is adorned with all other good
qualities, and is chastened with poverty and disease, and extremely terrible afflictions.
Are these then the matters which offend thee? Yes, these, says he. If then thou seest both
of the rapacious, many chastened, and of those living virtuously, yea some even enjoying
countless goods, why dost thou not abandon thine opinion, and be content with the
Almighty? Because it is this very thing which offends me more. For why when there are two
evil men, is one chastened, and another gets off, and escapes; and when there are two good
men, one is honoured, and the other continues under punishment? And this very thing is a
very great work of God's providence. For if he were to chasten all the evil men, here; and
were to honour here all the good men, a day of judgment were superfluous.

30 Again if he were to chasten no wicked man, nor were to honour any of the good, then the
base would become baser and worse, as being more careless than the excellent, and they who
were minded to blaspheme would accuse God all the more, and say that our affairs were
altogether deprived of his providence. For if when certain evil men are chastened, and
certain good men punished, they likewise say that human affairs are subject to no
providence; if even this did not happen what would they not say? and what words would they
not send forth? On this account some of the wicked he chastens, and some he does not
chasten and some of the good he honours and some he does not honour. He does not chasten
all, in order that he may persuade thee, that there is a Resurrection. But he chastens
some in order that he may make the more careless, through fear by means of the punishment
of the others, more in earnest. Again he honours certain of the good, in order that he may
lead on others by his honours to emulate their virtue. But he does not honour all, in
order that thou mayest learn that there is another season for rendering to all their
recompense. For if indeed all were to receive their deserts here, they would disbelieve
the account of the Resurrection. But if no one were to receive his desert here, the
majority would become more careless.

31 On this account some he chastens, and others he does not chasten, profiting both those
who are chastened, and those who are not chastened. For he separates their wickedness from
those, and he makes the others by their punishment, more self-restrained. And this is
manifest from what Christ himself said. For when they announced to him that a tower had
been brought to the ground, and had buried certain men, he saith to them "What think ye?
that these men were sinners only? I say to you nay, but if ye do not repent ye also shall
suffer the same thing." 32 Dost thou see how those perished on account of their sin, and
the rest did not escape on account of their righteousness, but in order that they might
become better by the punishment of the others? Were not then the chastened unjustly dealt
with says one? For they could without being chastened themselves become better by the
punishment of others. But if He had known that they would become better from penitence God
would not have chastened them. For if when he foresaw that many would profit nothing from
his longsuffering, he nevertheless bears with them, with much tolerance, fulfilling his
own part, and affording them an opportunity of coming out of their own senselessness to
their sober senses one day; how could he deprive those who were about to become better
from the punishment of others, of the benefit of repentance? So that they are in no way
unjustly treated, both their evil being cut off by their punishment, and their chastening
is to be lighter there, because they suffered here beforehand. Again, they who were not
chastened are in no way unjustly treated; for it was possible for them, had they wished,
to have used the longsuffering of God, to accomplish a most excellent change, and
wondering at his tolerance, to have become ashamed at his exceeding forbearance, and one
day to have gone over to virtue, and to have gained their own salvation by the punishment
of others.

33 But if they remain in wickedness, God is not to blame, who on this account was
longsuffering, that he might recover them, but they are unworthy of pardon, who did not
rightly use the longsuffering of God: and it is not only possible to use this argument as
a reason why all the wicked are not chastened here, but another also not less than this.
Of what kind then is this? That if God brought upon all, the chastenings which their sins
deserved, our race would have been carried off, and would have failed to come down to
posterity. And in order that thou mayest learn that this is true, hear the prophet saying
"If Thou observedst iniquity O Lord, who shall stand? And if it seems good to thee to
investigate this saying, leaving the accurate enquiry into the life of each, alone: (For
it is not possible even to know all that has been accomplished by each man) let us bring
forward those sins which all, without contradiction, commit: and from these it will be
plain and manifest to us, that if we were chastened for each of our sins, we should long
ago have perished. He who has called his brother fool, "is liable to the hell of fire"
saith He. Is there then any one of us who has never sinned this sin? What then? ought he
to be straightway carried off? Therefore we should have been all carried off and would
have disappeared, long ago, indeed very long ago.

34 Again he who swears, saith he, even if he fulfil his oath, doeth the works of the
wicked one. Who is there then, who has not sworn? Yea rather who is there who has never
sworn falsely? He who looketh on a woman, saith he, with unchaste eyes, is wholly an
adulterer, and of this sin any one would find many guilty. When then these acknowledged
sins are such and so insufferable, and each of these of itself brings upon us inevitable
chastisement, if we were to reckon up the secret sins committed by us, then we shall see
especially that the providence of God does not bring upon us punishment for each sin. So
that when thou seest anyone rapacious, covetous, and not chastened, then do thou unfold
thine own conscience; reckon up thine own life, go over the sins which have been committed
and thou shalt learn rightly that in thine own case first, it is not expedient to be
chastened for each of thy sins: for on this account the majority make reckless utterances,
since they do not look on their own case before that of others, but we all leaving our own
alone, examine that of the rest. But let us no longer do this, but the reverse, and if
thou seest any righteous man chastened, remember Job: for if any one be righteous, he will
not be more righteous than that man, nor within a small distance of approaching him.

35 And if he suffer countless ills, he has not yet suffered so much, as that man. 36 8.
Taking this then into thy mind, cease charging the master; learning that it is not by way
of deserting him does God let such an one suffer ill, but through desire to crown him, and
make him more distinguished. And if thou seest a sinner punished, remember the paralytic
who passed thirty eight years on his bed. For that that man was delivered over then to
that disease through sin, hear Christ saying "Behold thou art made whole; sin no more lest
a worse thing happen to thee. For either when we are chastened, we pay the penalty of our
sins, or else we receive the occasion of crowning if, when we live in rectitude, we suffer
ill. So that whether we live in righteousness, or in sins, chastening is a useful thing
for us, sometimes making us more distinguished, sometimes rendering us more self-
controlled, and lightening our punishment to come for us. For that it is possible that one
chastened here, and bearing it thankfully should experience milder punishment there hear
St. Paul saying "For this reason many are weak and sickly, and some sleep. For if we
judged ourselves, we should not be judged. But when we are judged we are corrected by the
Lord, that we should not be condemned with the world. Knowing all these things therefore,
Let us both moralize in this way on the providence of God, and stop the mouths of the
gainsayers.

37 And if any of the events which happen pass our understanding, let us not from this
consider that our affairs are not governed by providence, but perceiving His providence in
part, in things incomprehensible let us yield to the unsearchableness of His wisdom. For
if it is not possible for one not conversant with it to understand a man's art, much
rather is it impossible for the human understanding to comprehend the infinity of the
providence of God. "For his judgments are unsearchable and his ways past finding out" But
nevertheless from small portions we gain a clear and manifest faith about the whole, we
give thanks to him for all that happens. For there is even another consideration that
cannot be contradicted, for those who wish to moralize about the providence of God For we
would ask the gainsayers, is there then a God? and if they should say there is not, let us
not answer them. For just as it is worthless to answer madmen, so too those who say there
is no God.

38 For if a ship having few sailors, and passengers, would not be conducted safely for one
mile even, without the hand which guides it, much more, such a world as this, having so
many persons in it, composed of different elements, would not have continued so long a
time, were there not a certain providence presiding over it, both governing, and
continually maintaining this whole fabric, and if in shame, through the common opinion of
all men, and the experience of affairs, they confess that there is a God, let us say this
to them. If there is a God, as indeed there is, it follows that He is just, for if He is
not just neither is He God, and if He is just He recompenses to each according to their
desert. But we do not see all here receiving according to their desert. Therefore it is
necessary to hope for some other requital awaiting us, in order that by each one receiving
according to his desert, the justice of God may be made manifest. For this consideration
does not only contribute to our wisdom about providence alone, but about the Resurrection;
and let us teach others, and let us do all diligence to shut the mouths of them who rave
against the master, and let us ourselves glorify him in all things.

39 For thus shall we win more of his care, and enjoy much of his influence, and thus shall
we be able to escape from real evil, and obtain future good, through the grace and
lovingkindness of our Lord Jesus Christ, By whom and with whom be glory to the Father,
with the Holy Spirit, now and always, for ever and ever. Amen.

HOMILY 2

Resisting the Temptation of the Devil.

Against those who object because the devil has not been put out of the world: And to prove
that his wickedness does no harm to us-if we take heed: And concerning repentance. 1. When
Isaac, in old time, was desirous to eat a meal at the hands of his son, he sent his son
forth from the house to the chace. But when this Isaac was desirous to accept a meal at my
hands he did not send me forth from the house, but himself ran to our table. What could be
more tenderly affectionate than he? What more humble? who thought fit to shew his warm
love thus, and deigned to descend so far. On this account surely, we also having spent the
tones of our voice, and the strength of our feet over the morning discourse, when we saw
his fatherly face, forgot our weakness, lay aside our fatigue, were uplifted with
pleasure; we saw his illustrious hoary head, and our soul was filled with light. On this
account too, we set out our table with readiness, in order that he should eat and bless
us. There is no fraud and guile, here, as there was then, there. One indeed was commanded
to bring the meal-but another brought it. But I was commanded to bring it, and brought it
too. Bless me then, O my father, with spiritual blessing, which we all also pray ever to
receive, and which is profitable not only to thee, but also to me, and to all these.
Entreat the common master of us all, to prolong thy life to the old age of Isaac. For this
is both for me, and for these, more valuable, and more needful than the dew of heaven, and
the fatness of the earth.

But it is time to proceed to set out our table; what then is this? The remains of what was
lately said with a view to our love of you. For still-still-we renew our discourse
concerning the Devil, which we started two days ago, which we also addressed to the
initiated, this morning when we discoursed to them about renunciation, and covenant. And
we do this, not because our discourse about the Devil is sweet to us, but because the
doctrine about him is full of security for you. For he is an enemy and a foe, and it is a
great security to know clearly, the tactics of your enemies. We have said lately, that he
does not overcome by force, nor by tyranny, nor through compulsion, nor through violence.
Since were this so, he would have destroyed all men. And in testimony of this we brought
forward the swine, against which the Demons were unable to venture anything, before the
permission of the Master. The herds and flocks of Job. For not even did the Devil venture
to destroy these, until he received power from above. We learned therefore this one thing
first, that he does not overcome us by force, or by compulsion; next after that, we added
that even when he overcomes by deceitfulness, not thus does he get the better of all men,
Then again we brought that athlete Job, himself into the midst, against whom he set
countless schemes going, and not even thus got the better of him, but withdrew defeated.

One question still remains. What then is this matter? That if he does not overcome says
one, by force, yet by deceitfulness. And on this account it were better that he should be
destroyed. For if Job got the better of him, yet Adam was deceived and overthrown. Now if
once for all he had been removed from the world, Adam would never have been overthrown.
But now he remains, and is defeated indeed by one, butgets the better of many. Ten
overcame him, but he himself overcomes and wrestles down ten thousand and if God took him
away from the world, these ten thousand would not have perished. What then shall we say to
this? That first of all they who overcame are more valuable far than they who are
defeated, even if the latter be more, and the former less. "For better is one," saith he
"that doeth the will of God than ten thousand transgressors. And next, that if the
antagonist were taken away he who overcomes is thereby injured. For if thou lettest the
adversary remain, the more slothful are injured, not on account of the more diligent, but
by their own slothfulness; whereas it thou takest away the antagonist, the more diligent
are betrayed on account of the slothful, and neither exhibit their own power, nor win
crowns.

2. Perhaps ye have not yet understood what has been said. Therefore it is necessary that I
should say it again more clearly. Let there be one antagonist. But let there be also two
athletes about to wrestle gainst him, and of these two athletes let one be consumed with
gluttony, unprepared, void of strength, nerveless; but the other diligent, of good habit,
passing his time in the wrestling school, in many gymnastic exercises, and exhibiting all
the practice which bears upon the contest. If then thou takest away the antagonist, which
of these two hast thou injured? The slothful, pray, and unprepared, or the earnest one who
has toiled so much? It is quite clear that it is the earnest one: For the one indeed is
wronged by the slothful, after the antagonist has been taken away. But the slothful, while
he remains, is no longer injured on account of the earnest. For he has fallen, owing to
his own slothfulness.

I will state another solution of this question, in order that thou mayest learn, that the
Devil does not injure, but their own slothfulness everywhere overthrows those who do not
take heed. Let the Devil be allowed to be exceeding wicked, not by nature, but by choice
and conviction. For that the Devil is not by nature wicked, learn from his very names. For
the Devil, the slanderer that is, is called so from slandering; for he slandered man to
God saying "Doth Job reverence thee for nought? but put out thine hand, and touch what he
hath, see if he will not blaspheme thee to thy face. He slandered God again to man saying
"Fire fell from heaven and burnt up the sheep. For he was anxious to persuade him, that
this warfare was stirred up from above, out of the heavens, and he set the servant at
variance with the master, and the master with his servant; rather he did not set them at
variance, but attempted to indeed, but was not able, in order that whenever thou mayest
set another servant at variance with his master, Adam with God, and believing the Devil's
slander, thou mayest learn that he gained strength, not owing to his own power but from
that man's slothfulness and carelessness. He is called the Devil therefore on that
account. But to slander, and to refrain from slander is not natural, but an action which
takes place and which ceases to take place, occurring and ceasing to occur.

Now such things do not reach the rank of the nature or of the essence of a thing. I know
that this consideration about essence and accident is hard to be grasped by many. But
there are they who are able to lend a finer ear, wherefore also we have spoken these
things. Do you wish that I should come to another name? You shall see that that also is
not a name which belongs to his essence or nature. He is called wicked. But his wickedness
is not from his nature, but from his choice. For even this at one time is present, at
another time is absent. Do not thou then say this to me that it always remains with him.
For it was not indeed with him at the beginning, but afterwards came upon him; wherefore
he is called apostate. Although many men are wicked, he alone is called wicked by pre-
eminence. Why then is he thus called? Because though in no way wronged by us, having no
grudge whether small or great, when he saw mankind had in honour, he straightway envied
him his good. What therefore could be worse than this wickedness, except when hatred and
war exist, without having any reasonable cause. Let the Devil then be let alone, and let
us bring forward the creation, in order that thou mayest learn that the Devil is not the
cause of ills to us, if we would only, take heed:

in order that thou mayest learn that the weak in choice, and the unprepared, and slothful,
even were there no Devil, falls, and casts himself into many a depth of evil. The Devil is
evil. I know it myself and it is acknowledged by all, yet give heed strictly to the things
which are now about to be said. For they are not ordinary matters, but those about which
many words, many times, and in many places arise, about which there is many a fight and
battle not only on the part of the faithful against unbelievers but also on the part of
the faithful against the faithful. For this is that which is full of pain. 3. The Devil
then is acknowledged, as I said, to be evil by all. What shall we say about this beautiful
and wondrous creation? Pray is the creation too, wicked? and who is so corrupt, who so
dull, and demented as to accuse the creation? what then shall we say about this? For it is
not wicked, but is both beautiful and a token of the wisdom and power and lovingkindness
of God. Hear at least how the prophet marvels at it, saying, "How are thy works magnified
O Lord! in wisdom Thou hast made them all. He did go through them one by one, but withdrew
before the incomprehensible wisdom of God. And that he has made it thus beautiful and vast
hear a certain one saying, "From the vastness and beauty of the creatures, the originator
of them is proportionably seen. Hear too Paul saying, "For the invisible things of Him,
since the creation of the world, are clearly seen, being perceived through the things that
are made. For each of these by which he spake declared that the creation leads us to the
knowledge of God, because it causes us to know the Master fully. What then? If we see this
beautiful and wondrous creation itself becoming a cause of impiety to many, shall we blame
it? In no wise, but them who were unable to use the medicine rightly. Whence then is this
which leads us to the knowledge of God, a cause of impiety?

"The wise" saith he "were darkened in their understandings, and worshipped and served the
creature more than the creator" The Devil is nowhere here, a Demon is nowhere here, but
the creation alone is set before us, as the teacher of the knowledge of God. How then has
it become the cause of impiety? Not owing to its own nature, but owing to the carelessness
of those who do not take heed. What then? Shall we take away even the creation? tell me.
And why do I speak about the creation? Let us come to our own members. For even these we
shall find to be a cause of destruction if we do not take heed, not because of their own
nature, but because of our sloth. And look; an eye was given, in order that thou mayest
behold the creation and glorify the Master. But if thou dost not use the eye well, it
becomes to thee the minister of adultery. A tongue has been given, in order that thou
mayest speak well, in order that thou mayest praise the Creator. But if thou givest not
excellent heed, it becomes a cause of blasphemy to thee. And hands were given thee that
thou mayest stretch them forth unto prayer. But if thou are not wary, thou stretchest them
out unto covetousness. Feet were given in order that thou mayest run unto good works, but
if thou art careless thou wilt cause wicked works by means of them: Dost thou see that all
things hurt the weak man? Dost thou see that even the medicines of salvation inflict death
upon the weak, not because of their own nature but because of his weakness? God made the
heaven in order that thou mayest wonder at the work, and worship the master. But others
leaving the creator alone, have worshipped the heaven; and this from their own
carelessness and senselessness. But why do I speak of the creation? assuredly what could
be more conducive to salvation than the Cross?

But this Cross has become an offence to the weak. "For the word of the Cross is to them
that are perishing, foolishness: but to those which are being saved, it is the power of
God. And again, "we preach Christ crucified, unto Jews a stumbling-block and unto Gentiles
foolishness. What could be more fit for teaching than Paul, and the apostles? But the
Apostles became a savour of death to many. He says at least "to one a savour from death
unto death: to the other a savour from life unto life. Dost thou see that the weak is hurt
even by Paul, but the strong is injured not even by the Devil? 4. Dost thou wish that we
should exercise the argument in the case of Jesus Christ? What is equal to that salvation?
what more profitable than that presence? But this very saving presence, so profitable,
became an additional means of chastening to many. "For for judgment" saith he "came I into
this world, that they which see not may see, and that they which see may become blind.
What dost thou say? The light became a cause of blindness? The light did not become a
cause of blindness, but the weakness of the eyes of the soul was not able to entertain the
light. Thou hast seen that a weak man is hurt on all sides, but the strong is benefited on
all sides For in every case, the purpose is the cause, in every case the disposition is
master. Since the Devil, if thou wouldest understand it, is even profitable to us, if we
use him aright, and benefits us greatly, and we gain no ordinary advantages; and this, we
shewed in a small degree from the case of Job. And it is possible also to learn this from
Paul: for writing about the fornicator he thus speaks "Deliver such an one unto Satan for
the destruction of the flesh, that the spirit may be saved. Behold even the Devil has
become a cause of salvation, but not because of his own disposition, but because of the
skill of the Apostle. For as the physicians taking serpents and cutting off their
destructive members, prepare medicines for antidotes;

so also did Paul. He took whatever was profitable of the chastening that proceeds from the
Devil, and left the rest alone; in order that thou mayest learn that the Devil is not the
cause of salvation, but that he hasted to destroy and devour mankind. But that the Apostle
through his own wisdom cut his throat: hear in the second epistle to the Corinthians, what
he saith about this very fornicator, "confirm your love towards him," "lest by any means
such an one should be swallowed up by over much sorrow. And, "we be taken advantage of by
Satan. We have snatched beforehand the man from the gullet of the wild beast, he saith.
For the Apostle often used the Devil as an executioner. For the executioners punish those
who have done wrong, not as they choose, but as the judges allow. For this is the rule for
the executioner, to take vengeance, giving heed to the command of the judge. Dost thou see
to what a dignity the Apostle mounted? He who was invested with a body, used the bodiless
as an executioner; and that which their common master saith to the Devil, concerning Job:
charging him thus, "Touch his flesh, but thou shall not touch his life; giving him a
limit, and measure of vengeance, in order that the wild beast might not be impetuous and
leap upon him too shamelessly; this too the Apostle does.

For delivering the fornicator over to him he says "For the destruction of the flesh," that
is "thou shall not touch his life. Dost thou see the authority of the servant? Fear not
therefore the Devil, even if he be bodiless: for he has come in contact with him. And
nothing is weaker than he who has come into such contact even though he be not invested
with a body, as then nothing is stronger than he who has boldness even though he bear
about a mortal body. 5. All these things have been now said by me, not in order that I may
discharge the Devil from blame, but that I may free you from slothfulness. For he wishes
extremely to attribute the cause of our sins to himself, in order that we being nourished
by these hopes, and entering on all kinds of evil, may increase the chastening in our own
case, and may meet with no pardon from having transferred the cause to him. Just as Eve
met with none. But let us not do this. But let us know ourselves. Let us know our wounds.
For thus shall we be able to apply the medicines. For he who does not know his disease,
will give no care to his weakness. We have sinned much: I know this well. For we are all
liable for penalties. But we are not deprived of pardon; nor shall we fall away from
repentance for we still stand in the arena, and are in the struggles of repentance. Art
thou old, and hast thou come to the last outlet of life? Do not consider even thus that
thou hast fallen from repentance, nor despair of thine own salvation, but consider the
robber who was freed on the cross. For what was briefer than that hour in which he was
crowned? Yet notwithstanding even this was enough for him, for salvation. Art thou young?

Do not be confident in thy youth, nor think that thou hast a very fixed term of life, "For
the day of the Lord so cometh as a thief in the night. On this account he has made our end
invisible, in order that we might make our diligence and our forethought plain. Dost thou
not see men taken away prematurely day after day? On this account a certain one admonishes
"make no tarrying to turn to the Lord and put not off from day to day," lest at any time,
as thou delayest, thou art destroyed. Let the old man keep this admonition, let the young
man take this advice. Yea, art thou in security, and art thou rich, and dost thou abound
in wealth, and does no affliction happen to thee? Still hear what Paul says "when they say
peace and safety, then sudden destruction cometh upon them. Affairs are full of much
change. We are not masters of our end. Let us be masters of virtue. Our Master Christ is
loving.

6. Do you wish that I shall speak of the ways of repentance? They are many, and various,
and different, and all lead to heaven. The first way of repentance is condemnation of
sins. "Declare thou first thy sins that thou mayest be justified. Wherefore also the
prophet said "I said, I will speak out, my transgression to the Lord, and thou remittedst
the iniquity of my heart. Condemn thyself therefore for thy sins. This is enough for the
Master by way of self-defence. For he who condemns his sins, is slower to fall into them
again. Awake thy conscience, that inward accuser, in order that thou mayest have no
accuser at the judgment seat of the Lord. This is one way of repentance, the best; and
there is another not less than this, not to bear a grudge against thine enemies to
overcome anger, to forgive the sins of our fellow-servants. For so will those which have
been done against the master be forgiven us. See the second expiation of sins: "For if ye
forgive" saith he, "your debtors, your Heavenly Father will also forgive you. Dost thou
wish to learn a third way of repentance? Fervent and diligent prayer, and to do this from
the bottom of the heart. Hast thou not seen that widow, how she persuaded the shameless
judge? But thou hast a gentle Master, both tender, and kind. She asked, against her
adversaries, but thou dost not ask against thine adversaries, but on behalf of thine own
salvation.

And if thou wouldest learn a fourth way, I will say almsgiving. For this has a great power
and unspeakable. For Daniel saith to Nebuchadnezzar when he had come to all kinds of evil,
and had entered upon all impiety, "O King let my counsel be acceptable unto thee, redeem
thy sins by almsgiving and thine iniquities by compassion on the poor. What could be
compared with this lovingkindness? After countless sins, after so many transgressions, he
is promised that he will be reconciled with him he has come into conflict with if he will
show kindness to his own fellow-servants. And modesty, and humility, not less than all
words spoken, exhaust the nature of sins. And the publican is proof, being unable to
declare his good deeds, in sight of all, bringing forward his humility, and laying aside
the heavy burden of his sins. See we have shewn five ways of repentance: first the
condemnation of sins, next the forgiveness of our neighbours' sins, thirdly that which
comes of prayer, fourth that which comes of almsgiving, fifth that which comes of
humility. Do not thou then be lazy; but walk in all these day by day. For the ways are
easy, nor canst thou plead poverty. And even if thou livest poorer than all, thou art able
to leave thine anger, and be humble, and to pray fervently, and to condemn sins, and thy
poverty is in no way a hindrance.

And why do I speak thus, when not even in that way of repentance in which it is possible
to spend money (I speak of almsgiving), not even there is poverty any hindrance to us from
obeying the command? The widow who spent the two mites is a proof. Having learned then the
healing of our wounds, let us constantly apply these medicines, in order that we may
return to health and enjoy the sacred table with assurance; and with much glory, reach
Christ the king of glory, and attain to everlasting good by the grace, and compassion, and
lovingkindness of our Lord Jesus Christ, by whom and with whom be glory, power, honour, to
the Father, together with the all holy, and good and quickening Spirit, now and always and
for ever and ever. Amen.


CONCERNING THE POWER OF DEMONS
==============================

CONCERNING THE POWER OF DEMONS continued

HOMILY 3

Resisting the Temptations of the Devil.

1 That evil comes of sloth, and virtue from diligence, and that neither wicked men, nor
the devil himself, are able to do the wary man any harm. The proof of this from many
passages, and amongst others from those which relate to Adam and to Job. 2 1. The day
before yesterday we set on foot our sermon concerning the Devil, out of our love for you.
But others, the day before yesterday while these matters were being set on foot here, took
their places in the theatre, and were looking on at the Devil's show. They were taking
part in lascivious songs; ye were having a share in spiritual music. They were eating of
the Devil's garbage: ye were feeding on spiritual unguents. Who pray decoyed them? Who
pray separated them from the sacred flock? Did the Devil pray deceive them? How did he not
deceive you? you and they are men alike; I mean as regards your nature. You and they have
the same soul, you have the same desires, so far as nature is concerned. How is it then
that you and they were not in the same place? Because you and they have not the same
purpose. On this account they indeed are under deception, but you beyond deception. I do
not say these things again as discharging the Devil from accusation, but as desiring
earnestly to free you from sins. The Devil is wicked; I grant this indeed, but he is
wicked for himself not towards us if we are wary. For the nature of wickedness is of this
kind. It is destructive to those alone who hold to it. Virtue is the contrary. It is not
only able to profit those who hold to it, but those nearest at hand too. And in order that
thou mayest learn that evil is evil in itself, but good is also good to others, I provide
thee with proverbial evidence: "My son" saith he "if thou art become evil, thou shall bear
thine evils alone, but if wise, for thyself and thy neighbour."

3 They were deceived in the theatre, but ye were not deceived. This is the greatest proof
of things, a clear testimony, and unquestionable reasoning, that in every case, the
purpose is master. Do thou accordingly use this method of proof, and if thou seest a man
living in wickedness, and exhibiting all kinds of evil; then blaming the providence of
God, and saying that by the necessity of fortune and fate and through tyranny of Demons He
gave us our nature, and on all sides shifting the cause from himself indeed, and
transferring it to the creator who provides for all; silence his speech not by word, but
by deed, shewing him mother fellow servant living in virtue and forbearance. There is no
need of long speeches, no need of a complex plan, nor even of syllogisms. By means of
deeds the proof is brought about. He said to him: thou art a servant, and he is a servant;
thou art a man and he is a man. Thou livest in the same world: thou art nourished with the
same nourishment under the same heaven: How is it that thou art living in wickedness, he
in virtue? on this account God allowed the wicked to be mingled with the good; and did not
give one law to the wicked indeed, and appointed another world as a colony for the good,
but mixed these and those; conferring great benefit. For the good appear more thoroughly
approved when they are in the midst of those who try to hinder them from living rightly,
and who entice them to evil, and yet keep hold of virtue. "For there must" he saith "be
also heresies among you that they which are approved may be made manifest among you."

4 Therefore also on this account he has left the wicked to be in the world, in order that
the good may shine the brighter. Dost thou see how great is the gain? But the gain is not
owing to the wicked, but owing to the courage of the good. On this account also we admire
Noe, not because he was righteous nor yet because he was perfect alone, but because in
that perverse and wicked generation he preserved his virtue, when he had no pattern of
virtue, when all men invited him to wickedness; and he went his whole way contrary to
them, like some traveller, pursuing his way while the great multitude is being borne along
vehemently. On this account he did not simply say "Noe was just, perfect," but added "in
his generation" in that perverse, that desperate generation, when there was no acquisition
of virtue. To the good indeed then this was the gain from the wicked. Thus at all events;
also trees tossed about by contrary winds, become stronger. And there is a gain to the
wicked from their mixing with the good. They feel confusion, they are ashamed, they blush
in their presence; and even if they do not abstain from evil, yet nevertheless they dare
what they dare with secrecy. And this is no small thing not to have transgression publicly
committed. For the life of the others becomes the accuser of the wickedness of these. Hear
at least what they say about the righteous man.

5 "He is grievous to us, even when beheld," and it is no small beginning of amendment to
be tormented at his presence. For if the sight of the righteous man did not torment them,
this word would not have been uttered. But to be stung, and pinched in conscience at his
presence, would be no little hindrance to indulging in wickedness with pleasure, Dost thou
see how great is the gain both to the good from the wicked, and to the wicked from the
good? On this account God has not set them apart, but allowed them to be mingled together.
6 2. Let our argument also about the Devil be the same. For on this account He hath left
him also to be here, in order that he might render thee the stronger, in order that he may
make the athlete more illustrious, in order that the contests may be greater. When
therefore any one says, why has God left the Devil here? say these words to him, because
he not only does no harm to the war and the heedful, but even profits them, not owing to
his own purpose (for that is wicked), but owing to their courage who have used that
wickedness aright. Since he even fixed upon Job not on this account that he might make him
more illustrious, but in order that he might upset him. On this account he is wicked both
because of such an opinion and such a purpose. But notwithstanding he did no harm to the
righteous man, but he rather rejoiced in the conflict as we accordingly shewed. Both the
Demon shewed his wickedness and the righteous man his courage. But he does upset many says
one: owing to their weakness, not owing to his own strength: for this too has been already
proved by many examples. Direct thine own intention aright then, and thou shalt never
receive harm from any, but shall get the greatest gain, not only from the good but even
from the wicked.

7 For on this account, as I have before said, God has suffered men to be with one another,
and especially the wicked with the good, in order that they may bring them over to their
own virtue. Hear at least what Christ saith to his disciples, "The Kingdom of heaven is
like unto a woman who took leaven and hid it in three measures of meal. So that the
righteous have the power of leaven, in order that they may transfer the wicked to their
own manner of conduct. But the righteous are few, for the leaven is small. But the
smallness in no way injures the lump, but that little quantity converts the whole of the
meal to itself by means of the power inherent in it. So accordingly the power also of the
righteous has its force not in the magnitude of their number, but in the grace of the
Spirit. There were twelve Apostles. Dost thou see how little is the leaven? The whole
world was in unbelief. Dost thou see how great is the lump? But those twelve turned the
whole world to themselves. The leaven and the lump had the same nature but not the same
manner of conduct. On this account he left the wicked in the midst of the good, that since
they are of the same nature as the righteous they may also become of the same purpose.

8 Remember these things. With these stop the mouths of the indolent, the dissolute, the
slothful, the indisposed towards the labours of virtue, those who accuse their common
Master. "Thou hast sinned" he saith "be still. "Do not add a second more grievous sin. It
is not so grievous to sin, as after the sin to accuse the Master. Take knowledge of the
cause of the sin, and thou wilt find that it is none other than thyself who hast sinned.
Everywhere there is a need of a good intention. I have shewn you this not from simple
reasoning only, but from the case of fellow-servants living in the world itself. Do thou
also use this proof. Thus too our common master will judge us. Learn this method of proof,
and no one will be able to reason with you. Is any a fornicator? Shew him another who is
self-restrained. Is any covetous and rapacious? Shew him one who gives alms. Does he live
in jealousy and envy? Shew him one clean from passion. Is he overcome by anger? Bring into
the midst one who is living in wisdom, for we must not only have recourse to ancient
example, but take our models from present times. For even to-day by the grace of God, good
deeds are done not less than of old. Is a man incredulous? and does he think that the
scriptures are false? Does he not believe that Job was such as he was? Shew him another
man, emulating the life of that righteous person.

9 Thus will the Master also judge us: He places fellow servants with fellow-servants, nor
does he give sentence according to his own judgment, in order that no one may begin to say
again, as that servant said, who was entrusted with the talent, and who instead of a
talent brought the accusation. "Thou art an austere man. For he ought to mourn, because he
did not double the talent, but rendered his sin the more grievous, by adding to his own
idleness, his accusation against the Master. For what saith he? "I knew thee that thou art
an austere man. O miserable, and wretched, ungrateful and lazy man! Thou oughtest to have
accused thine own idleness, and to have taken away somewhat from thy former sin. But thou
in bringing an account against the master hast doubled thy sin instead of doubling thy
talent. 10 3. On this account God places together servants and servants in order that the
one set may judge the other, and that some being judged by the others may not be able for
the future to accuse the master. On this account, he saith "The Son of Man cometh in the
glory of his Father. See the equality of the glory: he does not say in glory like to the
glory of the Father, but in the glory of the Father, and will gather together all the
nations. Terrible is the tribunal: terrible to the sinful, and the accountable. Since to
those who are conscious to themselves of good works, it is desirable and mild. "And he
will place the sheep on his right hand, and the kids on his left. Both these and those are
men. For what reason then are those indeed sheep but these kids? Not that thou mayest
learn a difference in their nature, but the difference in their purpose. But for what
reason are the who did not show compassion kids? Because that animal is unfruitful and is
not able to contribute services, either by its milk, or by progeny, or by its hair, to
those who possess it, being on all sides destitute of such a contribution as this, on
account of the immaturity of its age. On this account he has called those who bear no
fruit, by comparison, kids, but those on the right hand sheep.

11 For from these the offering is great, both of their natural wool, their progeny, and
their milk. What then does he say to them? "Ye saw me hungering and ye fed me, naked and
ye clothed me, a stranger and ye took me in. Again to those he says the contrary. And yet
both these and those were alike men, both these and those received the same promises, the
same rewards were assigned to both on doing right. The same person came both to these and
to those, with the same nakedness: and to these and to those with the same hunger, and in
the same way and a stranger. All things were alike to those and to these. 12 How then was
the end not the same? Because the purpose did not permit it. For this alone made the
difference. On this account the one set went to Gehenna, but the other to the Kingdom. But
if the Devil were the cause to them of their sins, these would not be destined to be
chastened, when another sinned and drove them on. Dost thou see here both those who sin,
and those who do good works? Dost thou see how on seeing their fellow-servants they were
silenced? Come and let us bring our discourse to another example for thy benefit. There
were ten virgins he says. Here again there are purposes which are upright, and purposes
which are sinful, in order thou mayest see side by side, both the sins of the one and the
good works of the others. For the comparison makes these things the plainer. And these and
those were virgins; and these were five, and also those. All awaited the bridegroom. How
then did some enter in, and others did not enter in? Because some indeed were churlish,
and others were gentle and loving. Dost thou see again that the purpose determined the
nature of the end, not the Devil? Dost thou see that the judgments were parallel, and that
the verdict given proceeds from those who are like each other? Fellow-servants will judge
fellow-servants. Dost thou wish that I should shew thee a comparison arising from
contrasts? for there is one also from contrasts so that the condemnation may become the
greater.

13 "The men of Nineveh" he saith "shall rise up, and shall condemn this generation. The
judged are no longer alike, for the one are barbarians, the others are Jews. The one
enjoyed prophetic teaching, the others were never partakers of a divine instruction. And
this is not the only difference, but the fact that in that case a servant went to them, in
this the master; and that man came and proclaimed an overthrow; but this man declared the
glad tidings of a kingdom of heaven. Which of these was it the more likely, would believe?
The barbarians, and ignorant, and they who had never partaken of divine teaching, or they
who had from their earliest age been trained in prophetic books? To every one, it is
plain, that the Jews would be more likely to believe. But the contrary took place. And
these disbelieved the Master when he preached a kingdom of heaven, but those believed
their fellow-servant when he threatened an overthrow: in order that their goodness, and
these men's folly might be manifested to a greater degree. Is there a Demon? a Devil?
chance? or Fate? has not each become the cause to himself both of evil, and of virtue? For
if they themselves were not to be liable to account, he would not have said that they
shall judge this generation. Nor would he have said that the Queen of the South would
condemn the Jews.

14 For then indeed not only will one people condemn another people, but one man will often
judge a whole people, when they who, it is allowed, might readily have been deceived, are
found to remain undeceived, and they who ought in every way to have the advantage, turn
out to be worsted. On this account, we made mention of Adam and of Job, for there is
necessity to revert to that subject, so as to put the finish to our discourse. He attacked
Adam indeed by means of mere words, but Job by means of deeds. For the one he denuded of
all his wealth, and deprived of his children. But from this man he took not away anything,
great or little of his possessions. But let us rather examine the very words and the
method of the plot. "The serpent came" saith he "and said to the woman, What is it that
God hath said, ye shall not eat of every tree which is in the garden" Here it is a
serpent; there a woman, in the case of Job: mean while great is the difference between the
counsellors. The one is a servant, the other a partner of the man's life. She is a
helpmate, but the other is under subjection. Dost thou see how unpardonable this is? Eve
indeed, the servant in subjection deceived: but him not even his partner, and helpmate
could overthrow. But let us see what he saith. "What is this that God hath said, thou
shalt not eat of every tree?

15 Assuredly indeed God did not say this but the opposite. See the villany of the Devil.
He said that which was not spoken, in order that he might learn what was spoken. What then
did the woman? She ought to have silenced him, she ought not to have exchanged a word with
him. In foolishness she declared the judgment of the Master. Thereby she afforded the
Devil a powerful handle. 16 4. See what an evil it is to commit ourselves rashly to our
enemies, and to conspirators against us. On this account Christ used to say, "Give not
holy things to the dogs, neither cast ye your pearls before the swine, lest they turn and
rend you." And this happened in the case of Eve. She gave the holy things to the dog, to
the swine. He trod under foot the words: and turned and rent the woman. And see how he
works evil. "Ye shall not die the death" saith he.

17 Give me your attention on this point, that the woman was able to understand the deceit.
For he immediately announced his enmity, and his warfare against God, he immediately
contradicted Him. Let it be so. Before this thou declaredst the judgment to one who wished
to learn it. After this why didst thou follow one who said the opposite? God said ye shall
die the death. The Devil made answer to this and said "ye shall not die the death. What
could be clearer than this warfare? From what other quarter ought one to learn the enemy
and the foe, than from his answer returned to God? She ought then immediately to have fled
from the bait, she ought to have started back from the snare. "Ye shall not die the
death," saith he "for God knoweth, that on the day on which ye eat, your eyes shall be
opened, and ye shall be as Gods. In hope of a greater promise she cast away the goods in
her hand. He promised that he would make them Gods, and cast them down into the tyranny of
death. Whence then O woman didst thou believe the Devil? What good didst thou discern? Was
not the trustworthiness of the lawgiver sufficient to prove that the one was God, both
creator and framer of the world, and the other the Devil and an enemy? And I do not say
the Devil. Thou thoughtest that he was a mere serpent.

18 Ought a serpent to claim such equality that thou shouldest tell him the Master's
judgment? Thou seest that it was possible to perceive the deceit, but she would not, and
yet God gave many proofs of his own beneficence and shewed forth his care of his works.
For he formed man, who had not existed before; and breathed a soul into him, and made him
according to his image, making him ruler of all things upon the earth, and granted him a
helpmate, planted Paradise, and having committed to him the use of the rest of the trees,
refused him the taste of one only: and this very prohibition he made for man's advantage.
But the Devil manifested no good things by his deed, whether little, or great: but
exciting the woman with mere words and puffing her up with vain hopes, thus he deceived
her. But nevertheless she considered the Devil to be more worthy of credit than God,
although God shewed forth his good will by his works. The woman believed in one who
professed mere words, and nothing else. Dost thou see how, from folly alone and sloth, and
not from force, the deceit happened? and in order that thou mayest learn it more clearly
hear how the scripture accuses the woman: For it does not say, being deceived, but "seeing
the tree that it was fair, she ate. So that the blame belongs to her uncontrolled vision,
not to the deceit alone which comes from the Devil.

19 For she was defeated by yielding to her own desire, not by the wickedness. of the
Demon. On this count she did not have the benefit of pardon, but though she said, "the
serpent deceived me," she paid the uttermost penalty. For it was in her power not to have
fallen. And in order that thou mayest understand this more clearly, come, let us conduct
our discourse to the case of Job; from the defeated to the vanquisher, from the conquered
to the conqueror. For this man will give us greater zeal, so that we may raise our hands
against the Devil. There he who deceived and conquered was a serpent; here the tempter was
a woman, and she did not prevail: and yet at least she was far more persuasive than he.
For to Job after the destruction of his wealth, after the loss of his children, after
being stripped bare of all his goods, her wiles were added. But in the other case there
was nothing of this kind. Adam did not suffer the destruction! of his children, nor did he
lose his wealth: he did not sit upon a dunghill, but inhabited a Paradise of luxury and
enjoyed all manner of fruits, and fountains and rivers, and every other kind of security.
Nowhere was there labour or pain, or despair and cares, or reproaches, and insults, or the
countless ills which assailed Job: but nevertheless, when nothing of this kind existed, he
fell and was overthrown. Is it not evident that it was on account of sloth?

20 Even so therefore as the other, when all these things beset him, and weighed upon him,
stood nobly and did not fall, is it not evident that his steadfastness was owing to his
vigilance of soul? 21 5. On both sides, beloved, reap the utmost gain, and avoid the
imitation of Adam knowing how many ills are begotten of indolence: and imitate the piety
of Job, learning how many glorious things spring from earnestness. Consider him, the
conqueror throughout, and thou shall have much consolation in all pain: and peril. For as
it were in the common theatre of the world that blessed and noble man stands forth, and by
means of the sufferings which happened to him discourses to all to bear all things which
befal them nobly, and never give in to the troubles which come upon them. For verily,
there is no human suffering which cannot receive consolation from thence. For the
sufferings which are scattered over the whole world, these came together, and bore down
upon one body, even his. What pardon then shall there be for him who is unable to bear
with thankfulness his share of the troubles which are brought upon him? Since he appears
not bearing a part only, but the entire ills of all men, and in order that thou mayest not
condemn the extravagance of my words, come, and let us take in hand severally the ills
that came upon him, and bring forward this fulfilment of them. And if thou wishest, let us
first bring forward that which seems to be the most unendurable of all, I mean poverty,
and the pain which arises from it. For everywhere all men bewail this.

22 What was poorer then than Job, who was poorer than the outcasts at the baths, and those
who sleep in the ashes of the furnace, poorer in fact than all men? For these indeed have
one ragged garment, but he sat naked, and had only the garment which nature supplies, the
clothing of the flesh, and this the Devil destroyed on all sides, with a distressing kind
of decay. Again these poor folk are at least under the roof of the porches at the baths,
and are covered with a shelter. But he continued always to pass his nights in the open
air, not having even the consolation of a bare roof. And, what is still greater, the fact
that these are conscious of many terrible evils within themselves, but he was conscious of
nothing against himself. For this is to be noticed in each of the things which happened to
him, a thing which caused him greater pain, and produced more perplexity; the ignorance of
the reason of what took place. These persons then, as I said, would have many things with
which to reproach themselves. And this contributes no little to consolation in calamity;
to be conscious in oneself of being punished justly. But he was deprived of this
consolation, and while exhibiting a conversation full of virtue, endured the fate of those
who had dared to do extreme wickedness. And these folk who are with us, are poor from the
outset, and from the beginning are versed in calamity.

23 But he endured calamity in which he was unversed, experiencing the immense change from
wealth. As then the knowledge of the cause of what takes place, is the greatest
consolation; so it is not less than this, to have been versed in poverty from the
beginning, and so to continue in it. Of both these consolations that man was deprived, and
not even then, did he fall away. Dost thou see him indeed come to extreme poverty, even in
comparison with which it is impossible to find a fellow? For what could be poorer than the
naked who has not even a roof over him? Yea rather not even was it in his power to enjoy
the bare ground, but he sat upon the dunghill. Therefore whenever thou seest thyself come
to poverty, consider the suffering of the just one, and straightway thou shalt rise up,
and shake off every thought of despondency. This one calamity therefore seems to men to be
the groundwork of all sufferings together. And the second after it, yea rather before it,
is the affliction of the body. Who then was even so disabled? Who endured such disease?
Who received or saw any one else receive so great an affliction? No one.

24 Little by little his body was wasted, and a stream of worms on every side issued from
his limbs, the running was constant, and the evil smell which surrounded him was strong,
and the body being destroyed little by little, and decaying with such putrefaction, used
to make food distasteful and hunger was to him strange and unusual. For not even was he
able to enjoy the nourishment which was given to him. For saith he "I see my food to be
loathsome. Whenever then thou fallest into weakness, O man, remember that body and that
saintly flesh. For it was saintly and pure, even when it had so many wounds. And if any
one belong to the army, and then unjustly and without any reasonable pretext, be hanged
upon the pillory, and has his sides rasped to pieces, let him not think the matter to be a
reproach, nor let him give way to the pain when he thinks upon this saint. But this man,
says one, has much comfort and consolation in knowing that God was bringing these
sufferings upon him. This indeed especially troubled and disturbed him, to think that the
just God who had in every way been served By him, was at war with him.

25 And he was not able to find any reasonable pretext for what took place, since, when at
least he afterwards learned the cause, see what piety he shewed, for when God said to him
"Dost thou think that I have had dealings with thee in order that thou mightest appear
righteous? conscious-stricken he says "I will lay my hand upon my mouth, once have I
spoken but to a second word I will not proceed," and again "as far as the hearing of the
ear I have heard thee before, but now mine eye hath seen thee, wherefore I have held
myself to be vile, and am wasted away, and I consider myself to be earth and ashes." 26 6.
But if thou thinkest that this is sufficient for consolation, thou wilt thyself also be
able to experience this comfort. And even if thou dost not suffer any of these misfortunes
at the hands of God but owing to the insolence of men; and yet givest thanks and dost not
blaspheme him who is able to prevent them indeed, but who permits them for the sake of
testing thee: just as they who suffer at the hands of God are crowned, so also thou shalt
obtain the same reward, because thou hast borne nobly the calamities which were brought
upon thee from men, and didst give thanks to him who was able indeed to hinder them, but
not willing.

27 Behold then! thou hast seen poverty and disease, and both in the extremest degree
brought upon this just man. Dost thou wish that I should shew thee the warfare at nature's
hands, in such excessive degree waged then against this noble man? He lost ten children,
the ten at one fell swoop, the ten in the very bloom of youth, ten who displayed much
virtue, and that not by the common law of nature, but by a violent and pitiable death. Who
could be able to recount so great a calamity? No one. Whenever therefore thou losest son
and daughter together, have recourse to this just man, and thou shalt find altogether much
comfort for thyself. Were these then the only misfortunes which happened to him? The
desertion and treachery of his friends, and the gibes, and raillery, and the mockery and
derision, and the tearing in pieces by all, was something intolerable. For the character
of calamities is not of such a kind, that they who reproach us about our calamities are
wont to vex our soul. Not only was there no one to soothe him but many even on many sides
beset him with taunts. And thou seest him lamenting this bitterly, and saying "but even
you too fell upon me. And he calls them pitiless, and says "My neighbours have rejected
me, and my servants spake against me, and I called the sons of my concubines, and they
turned away from me. "And others" saith he "sport upon me, and I became the common talk of
all.

28 And my very raiment" saith he "abhorred me" These things at least are unbearable to
hear, still more to endure in their reality, extreme poverty, and intolerable disease new
and strange, the loss of children so many and so good, and in such a manner, reproaches
and gibes, and insults from men. Some indeed mocked and some reproached and others
despised; not only enemies, but even friends; not only friends, but even servants, and
they not only mock and reproach, but even abhorred him, and this not for two or three, or
ten days, but for many months; and (a circumstance which happened in that man's case
alone) not even had he comfort by night, but the delusions of terrors by night were a
greater aggravation of his misfortunes by day. For that he endured more grievous things in
his sleep, hear what he says "why dost thou frighten me in sleep, and terrify me in
visions? What man of iron what heart of steel could have endured so many misfortunes? For
if each of these was unbearable in itself, consider what a tumult their simultaneous
approach excited. But nevertheless he bore all these, and in all that happened to him he
sinned not, nor was there guile in his lips.

29 7. Let the sufferings of that man then be the medicines for our ills, and his grievous
surging sea the harbour of our sufferings, and in each of the accidents which befal us,
let us consider this saint, and seeing one person exhausting the misfortunes of the
universe, we shall conduct ourselves bravely in those which fall to our share, and as to
some affectionate mother, stretching forth her hands on all sides, and receiving and
reviving her terrified children, so let us always flee to this book, and even if the
pitiable troubles of all men assail us, let us take sufficient comfort for all and so
depart. And if thou sayest, he was Job, and for this reason bore all this, but I am not
like him; thou suppliest me with a greater accusation against thyself and fresh praise of
him. For it is more likely that thou shouldest be able to bear all this than he. Why pray?
Because he indeed was before the day of grace and of the law, when there was not much
strictness of life, when the grace of the Spirit was not so great, when sin was hard to
fight against, when the curse prevailed and when death was terrible. But now our
wrestlings have become easier, all these things being removed after the coming of Christ;
so that we have no excuse, when we are unable to reach the same standard as he, after so
long a time, and such advantage, and so many gifts given to us by God.

30 Considering therefore all these things, that misfortunes were greater for him, and that
when the conflict was more grievous, then he stripped for the contest; let us bear all
that comes upon us nobly, and with much thankfulness, in order that we may be able to
obtain the same crown as he, by the grace and lovingkindness of Jesus Christ our Lord,
with whom be glory to the Father together with the Holy Spirit, now and always and for
ever and ever. Amen.


AGAINST MARCIONISTS AND MANICHAEANS
===================================

AGAINST MARCIONISTS AND MANICHAEANS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

AGAINST MARCIONISTS AND MANICHAEANS

1 On the passage "Father if it be possible let this cup pass from me, nevertheless not as
I will but as thou wilt:" and against Marcionists and ManicAeans: also, that we ought not
to rush into danger, but to prefer the will of God before every other will. 1. I Lately
inflicted a severe stroke upon those who are grasping and wish to overreach others; I did
this not in order to wound them but in order to correct them; not because I hate the men,
but because I detest their wickedness. For so the physician also lances the abscess, not
as making an attack upon the suffering body, but as a means of contending with the
disorder and the wound. Well to-day let us grant them a little respite, that they may
recover from their distress, and not recoil from the remedy by being perpetually
afflicted. Physicians also act thus; after the use of the knife they apply plasters and
drugs, and let a few days pass whilst they devise things to allay the pain. Following
their example let me today, devising means for them to derive benefit from my discourse,
start a question concerning doctrine, directing my speech to the words which have been
read. For I imagine that many feel perplexed as to the reason why these words were uttered
by Christ: and it is probable also that any heretics who are present may pounce upon the
words, and thereby upset many of the more simple-minded brethren.

2 In order then to build a wall against their attack and to relieve those who are in
perplexity from bewilderment and confusion, let us take in hand the words which have been
cited, and dwell upon the passage, and dive into the depths of its meanings. For reading
does not suffice unless knowledge also be added to it. Even as the eunuch of Candace read,
but until one came who instructed him in the meaning of what he was reading he derived no
great benefit from it. In order therefore that you may not be in the same condition attend
to what is said, exert your understanding, let me have your mind disengaged from other
thoughts, let your eye be quick-sighted, your intention earnest: let your soul be set free
from worldly cares, that we may not sow our words upon the thorns, or upon the rock, or by
the way side, but that we may till a deep and rich field, and so reap an abundant harvest.
For if you thus attend to what is said you will render my labour lighter and facilitate
the discovery of that which you are seeking.

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

4 Hear at least how variously all announce the cross. First of all the patriarch Jacob:
for directing his discourse to Him he says "Out of a tender shoot didst thou spring up: by
the word shoot signifying the Virgin and the undefiled nature of Mary. Then indicating the
cross he said "Thou didst lie down and slumber as a lion, and as a lion's whelp; who shall
raise him up? Here he called death a slumbering and a sleep, and with death he combined
the resurrection when he said "who shall raise him up? No one indeed save he himself-
wherefore also Christ said "I have power to lay down my life, and I have power to take it
again," and again "Destroy this temple and in three days I will raise it up. And what is
meant by the words "thou didst lie down and slumber as a lion? For as the lion is terrible
not only when he is awake but even when he is sleeping, so Christ also not only before the
cross but also on the cross itself and in the very moment of death was terrible, and
wrought at that time great miracles, turning back the light of the sun, cleaving the
rocks, shaking the earth, rending the veil, alarming the wife of Pilate, convicting Judas
of sin, for then he said "I have sinned in that I have betrayed the innocent blood;

5 and the wife of Pilate declared "Have nothing to do with that just man, for I have
suffered many things in a dream because of Him. The darkness took possession of theearth,
and night appeared at midday, then death was brought to nought, and his tyranny was
destroyed: many bodies at least of the saints which slept arose. These things the
patriarch declaring beforehand, and demonstrating that, even when crucified, Christ would
be terrible, said "thou didst lie down and slumber as a lion. He did not say thou shall
slumber but thou didst slumber, because it would certainly come to pass. For it is the
custom of the prophets in many places to predict things to come as if they were already
past. For just as it is impossible that things which have happened should not have
happened, so is it impossible that this should not happen, although it be future. On this
account they predict things to come under the semblance of past time, indicating by this
means the impossibility of their failure, the certainty of their coming to pass. So also
spake David, signifying the cross; "They pierced my hands and my feet. He did not say they
"shall pierce" but "they pierced" "they counted all my bones. And not only does he say
this, but he also describes the things which were done by the soldiers. "They parted my
garments among themselves, and upon my vesture did they cast lots.

6 And not only this but he also relates they gave Him gall to eat, and vinegar to drink.
For he says "they gave me gall for my food, and for my thirst they gave me vinegar to
drink. And again another one says that they smote him with a spear, for "they shall look
on Him whom they pierced. Esaias again in another fashion predicting the cross said He was
led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so openeth he
not his mouth. In his humiliation his judgment was taken away." 7 2. Now observe I pray
how each one of these writers speaks as if concerning things already past, signifying by
the use of this tense the absolute inevitable certainty of the event. So also David,
describing this tribunal, said, "Why did the heathen rage and the people imagine vain
things? The Kings of the earth stood up, and the rulers were gathered together against the
Lord and against his Christ. And not only does he mention the trial, and the cross, and
the incidents on the cross, but also him who betrayed him, declaring that he was his
familiar companion and guest. "For," he saith, "he that eateth bread with me did magnify
his heel against me. Thus also does he foretell the voice which Christ was to utter on the
cross saying "My God, My God why hast thou forsaken me? and the burial also does he
describe: "They laid me in the lowest pit, in dark places, and in the shadow of death. And
the resurrection: "thou shalt not leave my soul in hell, neither shalt thou suffer thy
Holy One to see corruption; and the ascension: "God has gone up with a merry noise, the
Lord with the sound of the trump. And the session on the right hand: "The Lord said to my
Lord sit thou on my right hand until I make thy foes thy footstool. But Esaias also
declares the cause; saying, "for the transgressions of my people is He brought to death,"
and because all have strayed like sheep, therefore is he sacrificed.

8 Then also he adds mention of the result, saying "by his stripes we have all been healed:
and "he hath borne the sins of many. The prophets then knew the cross, and the cause of
the cross and that which was effected by it, and the burial and the resurrection, and the
ascension, and the betrayal, and the trial, and described them all with accuracy: and is
He who sent them and commanded them to speak these things ignorant of them Himself? What
reasonable man would say that? Seest thou that we must not attend merely to the words? For
this is not the only perplexing passage, but what follows is more perplexing. For what
does He say? "Father if it be possible let this cup pass from me. Here he will be found to
speak not only as if ignorant, but as if deprecating the cross: For this is what He says.
"If it be permissible let me not be subjected to crucifixion and death. And yet when
Peter, the leader of the apostles, said this to Him, "Be it far from thee Lord, this shall
not happen unto Thee," He rebuked him so severely as to say; "get thee behind me Satan,
thou art an offence unto me, for thou savourest not the things which be of God, but those
which be of men: although a short time before he had pronounced him blessed.

9 But to escape crucifixion seemed to Him so monstrous a thing, that him who had received
the revelation from the Father, him whom He had pronounced blessed, him who had received
the keys of Heaven, He called Satan, and an offence, and accused him of not savouring the
things which be of God because he said to Him, "Be it far from thee Lord, this shall never
be unto Thee"-namely crucifixion. He then who thus vituperated the disciple, and poured
such an invective upon him as actually to call him Satan (after having bestowed such great
praise on him), because he said "avoid crucifixion," how could He desire not to be
crucified? and how after these things when drawing the picture of the good shepherd could
He declare this to be the special proof of his virtue, that he should be sacrificed for
the sake of the sheep, thus saying, "I am the good shepherd; the good shepherd layeth down
his life for the sheep? Nor did He even stop there, but also added, "but he that is an
hireling and not the shepherd seeth the wolf coming and leaveth the sheep, and fleeth. If
then it is the sign of the good shepherd to sacrifice himself, and of the hireling to be
unwilling to undergo this, how can He who calls Himself the good shepherd beseech that he
may not be sacrificed? And how could He say "I lay down my life of myself"?

10 For if thou layest down thy life of thyself, how canst thou beseech another that thou
mayest not lay it down? And how is it that Paul marvels at Him on account of this
declaration, saying "Who being in the form of God counted it not a prize to be on an
equality with God, but emptied Himself taking the form of a servant, being made in the
likeness of men, and being found in fashion as a man he humbled himself, becoming obedient
even unto death, yea, the death of the cross. And He Himself again speaks in this wise,
"For this cause doth my Father love me, because I lay down my life that I may take it
again. For if He does not desire to lay it down, but deprecates the act, and beseeches the
Father, how is it that He is loved on this account? For love is of those who are like
minded. And how does Paul say again "Love one another even as Christ also loved us and
gave Himself for us? And Christ Himself when He was about to be crucified said "Father,
the hour has come: glorify thy Son," speaking of the cross as glory: and how then does He
deprecate it here when He urges it there? For that the cross is glory listen to what the
evangelist says "the Holy Ghost was not yet given, because Jesus was not yet glorified.

11 Now the hearing of this expression is "grace was not yet given because the enmity
towards men was not yet destroyed by reason that the cross had not yet done its work. For
the cross destroyed the enmity of God towards man, brought about the reconciliation, made
the earth Heaven, associated men with angels, pulled down the citadel of death, unstrung
the force of the devil, extinguished the power of sin, delivered the world from error,
brought back the truth, expelled the Demons, destroyed temples, overturned altars,
suppressed the sacrificial offering, implanted virtue, rounded the Churches. The cross is
the will of the Father, the glory of the Son, the rejoicing of the Spirit, the boast of
Paul, "for," he says, "God forbid that I should boast save in the cross of our Lord Jesus
Christ. The cross is that which is brighter than the sun, more brilliant than the sunbeam:
for when the sun is darkened then the cross shines brightly: and the sun is darkened not
because it is extinguished, but because it is overpowered by the brilliancy of the cross.
The cross has broken our bond, it has made the prison of death ineffectual, it is the
demonstration of the love of God. "For God so loved the world that He gave His only-
begotten Son, that every one who believes in Him should not perish. And again Paul says
"If being enemies we were reconciled to God by the death of His Son.

12 The cross is the impregnable wall, the invulnerable shield, the safeguard of the rich,
the resource of the poor, the defence of those who are exposed to snares, the armour of
those who are attacked, the means of suppressing passion, and of acquiring virtue, the
wonderful and marvellous sign. "For this generation seeketh after a sign: and no sign
shall be given it save the sign of Jonas"; and again Paul says, "for the Jews ask for a
sign and the Greeks seek wisdom, but we preach Christ crucified. The cross opened
Paradise, it brought in the robber, it conducted into the kingdom of Heaven the race of
man which was about to perish, and was not worthy even of earth. So great are the benefits
which have sprung and do spring from the cross, and yet doth He not desire to be crucified
I ask? Who would venture to say this? And if He did not desire it who compelled Him, who
forced Him to it? and why did He send prophets beforehand announcing that He would be
crucified, if He was not to be, and did not wish to undergo it? And for what reason does
He call the cross a cup, if He did not desire to be crucified? For that is the word of one
who signifies the desire which he has concerning the act. For as the cup is sweet to those
who are thirsty so also was crucifixion to Him:

13 wherefore also He said "With desire have I desired to eat this Passover with you," and
this He meant not absolutely, but relatively, because after that evening the cross was
awaiting Him. 14 3. He then who calls the thing glory, and rebukes the disciple because he
was trying to hinder Him, and proves that what constitutes the good shepherd is his
sacrificing himself on behalf of the sheep, and declares that he earnestly longs for this
thing, and willingly goes to meet it, how is it that He beseeches it may not come to pass?
And if He did not wish it what difficulty was there in hindering those who came for that
purpose? But in fact you behold Him hastening towards the deed. At least when they came
upon Him He said "Whom seek ye? and they replied "Jesus. Then He saith to them "Lo! I am
He: and they went backward and fell to the ground. Thus having first crippled them and
proved that He was able to escape their hands, He then surrendered Himself, that thou
mightest learn that not by compulsion or force, or the tyrannical power of those who
attacked Him, did He unwillingly submit to this, but willingly with purpose and desire,
preparing for it a long time before. Therefore also were prophets sent beforehand, and
patriarchs foretold the events, and by means of words and deeds the cross was prefigured.
For the sacrifice of Isaac also signified the cross to us: wherefore also Christ said
"Abraham your father rejoiced to see my glory and he saw it and was glad. The patriarch
then was glad beholding the image of the cross, and does He Himself deprecate it?

15 Thus Moses also prevailed over Amalek when he displayed the figure of the cross: and
one may observe countless things happening in the Old Testament descriptive by
anticipation of the cross. For what reason then was this the case if He who was to be
crucified did not wish it to come to pass? And the sentence which follows this is yet more
perplexing. For having said "Let this cup pass from me He added "nevertheless not as I
will but as Thou wilt. For herein as far as the actual expression is concerned we find two
wills opposed to one another: if at least the Father desires Him to be crucified, but He
Himself does not desire it. And yet we everywhere behold Him desiring and purposing the
same things as the Father. For when He says "grant to them, as I and Thou are one that
they also may be one in us," it is equivalent to saying that the purpose of the Father and
of the Son is one. And when He says "The words which I speak I speak not myself, but the
Father which dwelleth in me, He doeth these works," He indicates the same thing.

16 And when He says "I have not come of myself" and "I can of my own self do nothing" he
does not say this as signifying that He has beendeprived of authority, either to speak or
to act (away with the thought!),but as desiring to prove the concord of his purpose, both
in words and deeds, and in every kind of transaction, to be one and the same with the
Father, as I have already frequently demonstrated. For the expression "I speak not of
myself" is not an abrogation of authority but a demonstration of agreement. How then does
He say here "Nevertheless not as I will but as Thou wilt"? Perhaps I have excited a great
conflict in your mind, but be on the alert: for although many words have been uttered I
know well that your zeal is still fresh: for the discourse is now hastening on to the
solution. Why then has this form of speech been employed? Attend carefully, The doctrine
of the incarnation was very hard to receive. For the exceeding measure of His
lovingkindness and the magnitude of His con descension were full of awe, and needed much
preparation to be accepted.

17 For consider what a great thing it was to hear and to learn that God the ineffable, the
incorruptible, the unintelligible, the invisible, the incomprehensible, in whose hand are
the ends of the earth, who looketh upon the earth, and causeth it to tremble, who toucheth
the mountains, and maketh them smoke, the weight of whose condescension not even the
Cherubim were able to bear but veiled their faces by the shelter of their wings, that this
God who surpasses all understanding, and baffles all calculation, having passed by angels,
archangels, and all the spiritual powers above, deigned to become man, and to take flesh
formed of earth and clay, and enter the womb of a virgin, and be borne there the space of
nine months, and be nourished with milk, and suffer all things to which man is liable.
Inasmuch then as that which was to happen was so strange as to be disbelieved by many even
when it had taken place, He first of all sends prophets beforehand, announcing this very
fact. For instance the patriarch predicted it saying "Thou didst spring from a tender
shoot my son: thou didst lie down and slumber as a lion; and Esaias saying "Behold the
Virgin shall conceive and bear a son and they shall call His name Emmanuel; and elsewhere
again "We beheld Him as a young child, as a root in a dry ground; and by the dry ground he
means the virgin's womb. And again "unto us a child is born, unto us a son is given?

18 and again "there shall come forth a rod out of the root of Jesse, and a flower shall
spring out of his root. And Baruch in the book of Jeremiah says "this is our God: no other
shall be reckoned by the side of Him: He found out every path of knowledge and gave it to
Jacob His servant, and Israel his beloved. After these things also He appeared upon the
earth, and held converse with men. And David signifying His incarnate presence said "He
shall come down like the rain into a fleece of wool, and like the drop which distills upon
the earth" because He noiselessly and gently entered into the Virgin's womb. 19 4. But
these proofs alone did not suffice, but even when He had come, lest what had taken place
should be deemed an illusion, He warranted the fact not only by the sight but by duration
of time and by passing through all the phases incident to man. For He did not enter once
for all into a man matured and completely developed, but into a virgin's womb, so as to
undergo the process of gestation and birth and suckling and growth, and by the length of
the time and the variety of the stages of growth to give assurance of what had come to
pass. And not even here were the proofs concluded, but even when bearing about the body of
flesh He suffered it to experience the infirmities of human nature and to be hungry, and
thirsty, and to sleep and feel fatigue; finally also when He came to the cross He suffered
it to undergo the pains of the flesh. For this reason also streams of sweat flowed down
from it and an angel was discovered strengthening it, and He was sad and down-cast: for
before He uttered these words He said "my soul is troubled, and exceeding sorrowful ever
unto death?

20 If then after all these things have taken place the wicked mouth of the devil speaking
through Marcion of Pontus, and Valentinus, and Manichaeus of Persia and many more
heretics, has attempted to overthrow the doctrine of the Incarnation and has vented a
diabolical utterance declaring that He did not become flesh, nor was clothed with it, but
that this was mere fancy, and illusion, a piece of acting and pretence, although the
sufferings, the death, the burial, the thirst, cry aloud against this teaching; supposing
that none of these things had happened would not the devil have sown these wicket
doctrines of impiousness much more widely? For this reason, just as He hungered, as He
slept, as He felt fatigue, as He ate and drank, so also did He deprecate death, thereby
manifesting his humanity, and that infirmity of human nature which does not submit without
pain to be torn from this present life. For had He not uttered any of these things, it
might have been said that if He were a man He ought to have experienced human feelings.
And what are these? in the case of one about to be crucified, fear and agony, and pain in
being torn from present life: for a sense of the charm which surrounds present things is
implanted in human nature: on this account wishing to prove the reality of the fleshly
clothing, and to give assurance of the incarnation He manifests the actual feelings of man
with full demonstration.

21 This is one consideration, but there is another no less important. And what is this?
Christ having come to earth wished to instruct men in all virtue: now the instructor
teaches not only by word, but also by deed: for this is the teacher's best method of
teaching. A pilot for instance when he makes the apprentice sit by his side shows him how
he handles the rudder, but he also joins speech to action, and does not depend upon words
alone or example alone: in like manner also an architect when he has placed by his side
the man who is intended to learn from him how a wall is contructed, shows him the way by
means of action as well as by means of oral teaching; so also with the weaver, and
embroiderer, and gold refiner, and coppersmith;-and every kind of art has teachers who
instruct both orally and practically. Inasmuch then as Christ Himself came to instruct us
in all virtue, He both tells us what ought to be done, and does it. "For," he says, "he
who does and teaches the same shall be called great in the kingdom of heaven. Now observe;
He commanded men to be lowly-minded, and meek, and He taught this by His words: but see
how He also teaches it by His deeds. For having said "Blessed are the poor in spirit,
blessed are the meek," He shows how these virtues ought to be practised. How then did He
teach them?

22 He took a towel and girded Himself and washed the disciples' feet. What can match this
lowliness of mind? for He teaches this virtue no longer by His words only but also by His
deeds. Again He teaches meekness and forbearance by His acts. How so? He was struck on the
face by the servant of the high priest, and said "If I have spoken evil bear witness of
the evil: but if well why smitest thou me? He commanded men to pray for their enemies:
this also again He teaches by means of His acts: for when He had ascended the cross He
said "Father forgive them for they know not what they do. As therefore He commanded men to
pray so does He Himself pray, instructing thee to do so by his own unflagging utterances
of prayer. Again He commanded us to do good to those who hate us, and to deal fairly with
those who treat us despitefully: and this He did by his own acts: for he cast devils out
of the Jews, who said that He Himself was possessed by a devil, He bestowed benefits on
His persecutors, He fed those who were forming designs against Him, He conducted into His
kingdom those who were desiring to crucify Him. Again He said to His disciples "Get you no
gold nor silver neither brass in your purses," thus training them for poverty:

23 and this also He taught by His example, thus saying, "Foxes have holes, and the birds
of the air have nests, but the Son of man hath not where to lay His head. And He had
neither table nor dwelling nor anything else of that kind: not because He was at a loss to
obtain them, but because He was instructing men to go in that path. After the same manner
then he taught them also to pray. They said to Him "Teach us to pray. Therefore also He
prays, in order that they may learn to pray. But it was necessary for them not merely to
learn to pray but also how they ought to pray: for this reason He delivered to them a
prayer in this form: "Our Father which art in Heaven hallowed be thy name, Thy kingdom
come: Thy will be done, as in Heaven, so on earth. Give us this day our daily bread: and
forgive us our debts as we also forgive our debtors: and lead us not into temptation: that
is into danger, into snares.

24 Since then He commanded them to pray "lead us not into temptation," He instructs them
in this very precept by putting it in practice Himself, saying "Father if it be possible,
let this cup pass away from me, thus teaching all the saints not to plunge into dangers,
not to fling themselves into them but to wait for their approach, and to exhibit all
possible courage, only not to rush forwards themselves, or to be the first to advance
against terrors. Why so, pray? both to teach us lowliness of mind, and also to deliver us
from the charge of vainglory. On this account it is said also in this passage that when He
had spoken these words "He went away and prayed: and after He had prayed He speaks thus to
His disciples "Could ye not watch with me one hour? Watch and pray that ye enter not into
temptation. Seest thou He not only prays but also admonishes? "For the Spirit indeed is
willing," He said, "but the flesh is weak. Now this He said by way of emptying their soul
of vanity, and delivering them from pride, teaching them self-restraint, training them to
practice moderation. Therefore the prayer which He wished to teach them, He Himself also
offered, speaking after the manner of men, not according to His Godhead (for the divine
nature is impassable) but according to His manhood. And He prayed as instructing us to
pray, and even to seek deliverance from distress;

25 but, if this be not permitted, then to acquiesce in what seems good to God. Therefore
He said "Nevertheless not as I will but as Thou wilt: not because He had one will and the
Father another; but in order that He might instruct men even if they were in distress and
trembling, even if danger came upon them, and they were unwilling to be torn from present
life, nevertheless to postpone their own will to the will of God: even as Paul also when
he had been instructed practically exhibited both these principles; for he besought that
temptations might be removed from him, thus saying "For this thing I besought the Lord
thrice: and yet since it did not please God to remove it, he says "Wherefore I take
pleasure in infirmities, in l insults, in persecutions. But perhaps what I have said is
not quite clear: therefore I will make it clearer. Paul incurred many dangers and prayed
that he might not be exposed to them. Then he heard Christ saying "my grace is sufficient
for thee, for my strength is made perfect in weakness. As soon then as he saw what the
will of God was, he in future submitted his will to God's will. By means of this prayer
then Christ taught both these truths, that we should not plunge into dangers, but rather
pray that we may not fall into them; but if they come upon us we should bear them bravely,
and postpone our own will to the will of God.

26 Knowing these things then let us pray that we may never enter into temptation: but if
we do enter it let us beseech God to give us patience and courage, and let us honour His
will in preference to every will of our own. For then we shall pass through this present
life with safety, and shall obtain the blessings to come: which may we all receive by the
favour and lovingkindness of our Lord Jesus Christ, with Whom be to the Father, together
with the Holy Ghost, glory, might, honour, now and for ever world without end. Amen.


AGAINST PUBLISHING THE ERRORS OF THE BRETHREN
=============================================

AGAINST PUBLISHING THE ERRORS OF THE BRETHREN John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

AGAINST PUBLISHING THE ERRORS OF THE BRETHREN

Upon the Not Publishing the Errors of the Brethren, Nor Uttering Imprecations Upon
Enemies.

1. I Account you happy for the zeal, beloved, with which you flock into the Father's
house. For from this zeal I have ground for feeling confidence about your health also with
respect to the soul; for indeed the school of the Church is an admirable surgery-a
surgery, not for bodies, but for souls. For it is spiritual, and sets right, not fleshly
wounds, but errors of the mind, and of these errors and wounds the medicine is the word.
This medicine is compounded, not from the herbs growing on the earth, but from the words
proceeding from heaven-this no hands of physicians, but tongues of preachers have
dispensed. On this account it lasts right through; and neither is its virtue impaired by
length of time, nor defeated by any strength of diseases. For certainly the medicines of
physicians have both these defects; for while they are fresh they display their proper
strength, but when much time has passed; just as those bodies which have grown old; they
become weaker; and often too the difficult character of maladies is wont to baffle them;
since they are but human. Whereas the divine medicine is not such as this; but after much
time has intervened, it still retains all its inherent virtue. Ever since at least Moses
was born (for from thence dates the beginning of the Scripture) it has healed so many
human beings; and not only has it not lost its proper power, but neither has any disease
ever yet overcome it.

This medicine it is not possible to get by payment of silver; but he who has displayed
sincerity of purpose and disposition goes his way having it all. On account of this both
rich and poor alike obtain the benefit of this healing process. For where there is a
necessity to pay down money the man of large means indeed shares the benefit; but the poor
man often has to go away deprived of the gain, since his income does not suffice him for
the making up of the medicine. But in this case, since it is not possible to pay down
silver coin, but it is needful to display faith and a good purpose, he who has paid down
these with forwardness of mind, this is he who most reaps the advantage; since indeed
these are the price paid for the medicinal treatment. And the rich and the poor man share
the benefit alike; or rather it is not alike that they share the benefit, but often the
poor man goes away in the enjoyment of more. What ever can be the reason? It is because
the rich man, possessed beforehand by many thoughts, having the pride and puffed-up temper
belonging to wealthiness; living with carelessness and lazy ease as companions, receives
the medicine of the hearing of the Scriptures not with much attention, nor with much
earnestness; but the poor man, far removed from delicate living and gluttony and
indolence; spending all his time in handicraft and honest labours;

and gathering hence much love of wisdom for the soul; becomes thereby more attentive and
free from slackness, and is wont to give his mind with more accurate care to all that is
said: whence also, inasmuch as the price he has paid is higher, the benefit which he
departs having reaped is greater. 2. It is not as absolutely bringing an accusation
against those who are wealthy that I say all this; nor as praising the poor without
reference to circumstances: for neither is wealth an evil, but the having made a bad use
of wealth; nor is poverty a virtue, but the having made a virtuous use of poverty. That
rich man who was in the time of Lazarus was punished, not because he was rich, but because
he was cruel and inhuman. And that poor man who rested in the bosom of Abraham was
praised, not because he was poor, but because he had borne his poverty with thankfulness.

For of things-(now attend carefully to this saying; for it will avail to put into you
sufficient religious knowledge, and to cast out all unsound reasoning, and to bring about
your having your judgment right concerning the truth of things)-well, of things some are
by nature morally good, and others the contrary; and others neither good nor evil, but
they occupy the intermediate position. A good thing piety is by nature, impiety an evil
thing; a good thing virtue, an evil thing wickedness; but wealth and poverty in themselves
are neither the one nor the other; but from the will of those who use them they become
either the one or the other. For if thou hast used thy wealth for purposes of
philanthropy, the thing becomes to thee a foundation of good; but if for rapine and
grasping and insolence, thou hast turned the use of it to the direct opposite; but for
this wealth is not chargeable, but he who has used his wealth for insolence. So also we
may say of poverty: if thou have borne it nobly by giving thanks to the Master, what has
been done becomes to thee a cause and ground for receiving crowns; but if on account of
this thou blaspheme thy Creator, and accuse Him for His providence, thou hast again used
the thing to an evil purpose.

But just as in that case it is not wealth that is responsible for the avarice, but the
person who has made a bad use of wealth, so also here we are not to lay the blame of the
blasphemy on poverty, but on him who did not choose to bear the thing in a sober spirit.
For in every case both the praise and the blame belong to our own will and choice. Good is
wealth, yet not absolutely, but to him only to whom it is not sin; and again poverty is
wicked, but not absolutely, but only in the mouth of the impious, because he is
discontented, because he blasphemes, because he is indignant, because he accuses Him who
has made him. 3. Let us not therefore accuse riches, nor revile poverty absolutely, but
those who do not will to use these virtuously; for the things themselves lie in the
middle. But as I was saying (for it is good to return to the former subject), both rich
and poor enjoy the benefit of the medicines administered here with the same boldness and
freedom; and often the poor with more earnestness. For the special excellence of the
medicines is not this only, that they heal souls, that their virtue is not destroyed by
length of time, that they are not worsted by any disease, that the benefit is publicly
offered gratuitously, that the healing treatment is on a footing of equality both for rich
and poor-but they have another quality also not inferior to these good points. Pray of
what character is this? It is that we do not publicly expose those who come to this
surgery. For they who go off to the surgeries of the outside world, have many who examine
their wounds, and unless the physician have first uncovered the sore, he does not apply
the dressing; but here not so, but seeing as we do innumerable patients, we go through the
medical treatment of them in a latent manner. For not by dragging into publicity those who
have sinned do we thus noise abroad the sins committed by them; but after putting forth
our teaching, as common to all, we leave it entirely to the conscience of the hearers;

so that each may draw to himself from what is said the suitable medicine for his own
wound. For there proceeds the word of doctrine from the tongue of the speaker, containing
accusation of wickedness, praise of virtue, blame of lewdness, commendation of chasteness,
censure of pride, praise of gentleness, just as a medicine of varied and manifold
ingredients, compounded from every kind; and to take what is applicable to himself and
salutary is the part of each of the hearers. The word then issues openly, and settling
into the conscience of each, secretly both affords the healing treatment which comes from
it, and before the malady has been divulged, has often restored health. 4. You at all
events heard yesterday how I extolled the power of prayer, how I reproached those who pray
with listlessness; without having publicly exposed one of them. Those then who were
conscious to themselves of earnestness, accepted that commendation of prayer, and became
still more earnest by the praises, while those who were conscious to themselves of
listlessness, accepted on the other hand the rebuking, and put off their carelessness. But
neither these nor those do we know; and this ignorance is serviceable to both-how, I now
tell you. He who has heard the commendations of prayer and is conscious to himself of
earnestness, were he to have many witnesses of the commendations, would have lapsed
towards pride; but, as it is, by having secretly accepted the praise, he is removed from
all arrogance. On the other hand he who is conscious to himself of listlessness, having
heard the accusation, has become better from the accusation, as having no one of men a
witness of the rebuking; and this was of no ordinary profit to him. For on account of the
being flurried at the opinion of the vulgar, so long as we may think that we escape notice
in our wickedness, we exert ourselves to become better; but when we have become notorious
to all, and have lost the consolation derived from the escaping notice, we grow more
shameless and remiss rather.

And just as sores become more painful by being unbandaged and frequently exposed to cold
air, so also the soul after having sinned, if in the presence of many it be rebuked for
what it has done amiss, grows thereby more shameless. In order therefore that this might
not take place, the word administered its medicine to you covertly. And that you may
understand that the gain which this covert treatment has is great, hear what the Christ
says. "If thy brother have committed a fault against thee convince him of it," and he did
not say "between him and the whole town," nor, "between thee and the whole people," but
"only between thee and him. Let the accusation, he says, be unwitnessed to, in order that
the change to amendment may be made easy of digestion. A great good surely, the making the
advice unpublished. Sufficient is the conscience, sufficient that incorruptible judge. It
is not so much thou who rebukest him who has done wrong as his own conscience (that
accuser is the sharper), nor dost thou do it with the more exact knowledge of the faults
committed. Add not therefore wound to wound by exposing him who has done wrong; but
administer for thyself the counsel unwitnessed. This therefore we are doing now-the very
thing that Paul also did, framing the indictment against him who among the Corinthians had
sinned without citing of witnesses. And hear how. "On this account," he says, "brethren, I
have applied these figures of speech to myself and Apollos.

And yet not he himself nor Apollos were they who had rent the people in schism and divided
the Church; but all the same he concealed the accusation, and just as by some masks, by
hiding the countenances of the defendants by his own and Apollos' names, he afforded them
power to amend of that wickedness. And again, "Lest in some way after I have come God
humble me, and I may have to mourn many of those who have before sinned, and have not
repented over the uncleanness and lasciviousness which they had committed. See how here
also he indefinitely mentions those who had sinned, in order that he might not, by openly
bringing the accusation, render the soul of those who had sinned more shameless.
Therefore, just as we administer our reproofs with so much sparing of your feelings, so do
ye also with all seriousness receive the correction; and attend with carefulness to what
is said.

5. We discoursed to you yesterday about the power which is in prayer. I pointed out how
the devil then lies in wait, deceiver that he is. For since he sees very great gain
accruing to us from prayer, then most he assails us, in order that he may disable us from
our defence; that he may send us off home empty-handed. And just as before magistrates,
when the officers of the court who are about the person of the magistrate have a hostile
feeling toward those who come before him, they by their staves drive them away to a
distance, preventing their coming near and resorting to lamentation and so obtaining
compassion; so also the devil, when he has seen us coming to the judge, drives us away to
a distance, not by any staff, but through our own slackness. For he knows, he knows
clearly, that if they have come to him in a sober spirit, and have told the sins
committed, and have mourned with their soul fervent, they will depart having received full
forgiveness; for God loves mankind; and on this account he is beforehand with them, and
debars them from access, in order that they may obtain no one of the things which they
need. But the soldiers of magistrates with violence scare away those who are coming to
them; but he with no compulsion, but by deceiving us, and throwing us into security. On
this account we are not deserving even of allowance, since we voluntarily deprive
ourselves of the good things.

Prayer with earnestness is a light of the understanding and soul-a light unquenchable and
perpetual. On this account he throws into our minds countless rubbish-heaps of
imaginations; and things which we never had imagined, these collecting together at the
very moment of prayer he pours down upon our souls. And just as winds often rushing from
an opposite quarter by a violent gust extinguish a lamp's flame as it is being lighted, so
also the devil, when he has seen the' flame of our prayer being kindled, blowing it on
every side with the blasts of countless thoughts, does not desist before and until he has
quenched the light. But the very thing which they who are kindling those lamps do, this
let us also do. And what do they do? When they see a violent wind coming, by laying their
finger upon the opening of the lamp they bar the entrance against the wind. For so long as
he assails from without we shall be able to stand against him; but when we have opened to
him the doors of the mind, and have received the enemy inside; after that we are no longer
able to withstand even a little; but, having on all sides completely extinguished the
memory, just as a smoking lamp, he allows our mouth to utter empty words. But just as they
put their finger upon the opening of the lamp, so let us lay consideration upon our mind:

let us close off from the wicked spirit the entrance, in order that he may not quench our
light of prayer. Remember both those illustrations, both that of the soldiers and the
magistrate, and that respecting the lamp. For with this purpose we adduce to you these
illustrations; with which we are conversant, in which we live, in order that, after we
have departed hence and have returned home, we may from things of familiar occurrence
receive a reminder of what has been said. 6. Prayer is a strong piece of armour and a
great security. You heard yesterday how the three children, fettered as they were,
destroyed the power of the fire; how they trampled down the blaze; how they overcame the
furnace, and conquered the operation of the element. Hear to-day again how the noble and
great Isaac overcame the nature itself of bodies through prayer. They destroyed the power
of fire, this man to-day loosed the bonds of incapacitated nature. And learn how he
effected this. "Isaac," it says, "prayed concerning his wife, because she was barren. This
has to-day been read to you; yesterday the sermon was about prayer; and to-day again there
is a demonstration of the power of prayer. See how the grace of the Spirit has ordered
that what has been read to-day harmonises with what was said yesterday. "Isaac," it says,
"prayed concerning Rebecca his wife, because she was barren. This first is worth inquiring
into, for what cause she was barren. She was of a life admirable and replete with much
chastity-both herself and her husband. We cannot lay hold of the life of those just ones,
and say that the barrenness was the work of sin. And not only was she herself barren, but
also his mother Sarah, who had borne him; not only was his mother barren and his wife, but
also his daughter-in-law, the wife of Jacob, Rachel. What is the meaning of this band of
barren ones? All were righteous, all living in virtue, all were witnessed to by God.

For it was of them that He said, "I am the God of Abraham, and the God of Isaac, and the
God of Jacob. Of the same persons Paul also thus speaks. "For which cause God is not
ashamed to call himself their God. Many are the commendations of them in the New, many the
praises of them in the Old Testament. On all sides they were bright and illustrious, and
yet they all had barren wives, and continued in childlessness until an advanced period.
When therefore thou seest man and wife living with virtue; when thou seest them beloved of
God, caring for piety, and yet suffering the malady of childlessness; do not suppose that
the childlessness is at all a retribution for sins. For many are God's reasons for the
dispensation, and to us inexplicable; and for all we must be heartily thankful, and think
those only wretched who live in wickedness; not those who do not possess children. Often
God does it expediently, though we know not the cause of events. On this account in every
case it is our duty to admire His wisdom, and to glorify His unspeakable love of man.

7. Well, this consideration indeed is able to school us in moral character, but it is
necessary also to state the cause for which those women were barren. What then was the
cause? It was in order that when thou hast seen the Virgin bringing forth our common
Master, thou mightest not disbelieve. Wherefore exercise thy mind in the womb of the
barren; in order that when thou hast seen the womb, disabled and bound as it is, being
opened to the bearing of children from the grace of God, thou mightest not marvel at
hearing that a virgin has brought forth. Or rather even marvel and be astounded; but do
not disbelieve the marvel. When the Jew says to thee, "how did the virgin bear? say to him
"how did she bear who was barren and enfeebled by old age? There were then two hindrances,
both the unseasonableness of her age and the unserviceableness of nature; but in the case
of the Virgin there was one hindrance only, the not having shared in marriage. The barren
one therefore prepares the way for the virgin. And that thou mayest learn that it was on
this account that the barren ones had anticipated it, in order that the Virgin's
childbirth might be believed, hear the words of Gabriel which were addressed to her-For
when he had come and said to her, "thou shalt conceive in the womb and bear a son, and
thou shall call his name Jesus;

the Virgin was astonished and marvelled, and said, "how will this be to me, since I know
not a man. What then said the Angel? "The Holy Ghost shall come upon thee. Seek not the
sequence of nature, he says, when that which takes place is above nature; look not round
for marriage and throes of child-birth, when the manner of the birth is too grand for
marriage. "And how will this be," she says, "since I know not a husband. And verily on
this account shall this be, since thou knowest no husband. For didst thou know a husband,
thou wouldest not have been deemed worthy to serve this ministry. So that, for the reason
why thou disbelievest, for this believe. And thou wouldest not have been deemed worthy to
serve this ministry, not because marriage is an evil; but because virginity is superior;
and fight it was that the entry of the Master should be more august than ours; for it was
royal, and the king enters through one more august. It was necessary that He should both
share as to birth, and be diverse from ours. Wherefore both these things are managed.

For the being born from the womb is common in respect to us, but the being born without
marriage is a thing greater than on a level with us. And the gestation and conception in
the belly belongs to human nature; but that the pregnancy should take place without sexual
intercourse is too august for human nature. And for this purpose both these things took
place, in order that thou mayest learn both the pre-eminence and the fellowship with thee
of Him who was born. 8. And pray consider the wisdom of all that was done. Neither did the
pre-eminence injure the likeness and kinship to us, nor did the kinship to us dim the pre-
eminence; but both were displayed by all the circumstances; and the one had our condition
in its entirety, and the other what was diverse compared with us. But just as I was
saying, on this account the barren ones went before, in order that the Virgin's child-
birth might be believed, that she might be led by the hand to faith in that promise and
undertaking which she heard from the angel, saying, "The Holy Ghost shall come upon thee,
and the miraculous power of the Most High shall overshadow thee"-thus, he says, thou art
able to bear. Look not to the earth; it is from the heavens that the operation will come.
That which takes place is a grace of the Spirit; pray inquire not about nature and laws of
marriage. But since those words were too high for her, he wills to afford also another
demonstration. But do thou, pray, observe how the barren one leads her on the way to the
belief in this. For since that demonstration was too high for the Virgin's intelligence,
hear how he brought down what he said to lower things also, leading her by the hand by
sensible facts. For "behold," he says, "Elizabeth thy kinswoman-she also has conceived a
son in her old age; and this month is the sixth to her who was called barren.

Seest thou that the barren one was for the sake of the Virgin? since with what object did
he adduce to her the child-bearing of her kinswoman? with what object did he say, "in her
old age? with what object did he add, "who was called barren? It was by way of inducing
her by all these things, manifestly, to the believing the glad annunciation. For this
cause he spoke of both the age and the disabling effect of nature; for this cause he
awaited the time also which had elapsed from the conception; for he did not tell to her
the glad tidings immediately from the beginning, but awaited for a six-months period to
have passed to the barren one, in order that the puerperal swelling might, for the rest,
be a pledge of the pregnancy, and an indisputable demonstration might arise of the
conception. And pray again look at the intelligence of Gabriel. For he neither reminded
her of Sarah, nor of Rebecca, nor of Rachel; and yet they also were barren, and they had
grown old, and that which took place was a marvel; but the stories were ancient. Now
things new and recent and occurring in our generation are wont to induce us into the
belief of marvels more than those which are old. On this account having let those women
alone, that she should understand from her kinswoman Elizabeth herself what was coming
upon her, he brought it forward; so as from her to lead her to her own-that most awful and
august childbirth.

For the child-birth of the barren one lay between ours and that of the Master less indeed
than that of the Virgin, but greater than ours. On this account it was by Elizabeth lying
between, just as by some bridge, that he lifted up the mind of the Virgin from the travail
which is according to nature, to that which is above nature. 9. I did desire to say more,
and to teach you other reasons for which Rebecca, and Rachel, were barren; but the time
does not permit; urging on the discourse to the power of prayer. For on this account
indeed I have mooted all these points, that ye might understand how the prayer of Isaac
unbound the barrenness of his wife; and that prayer for so long a time. "Isaac," it says,
"continually prayed about Rebecca his wife, and God listened to him. For do not suppose
that he invoked God and had immediately been listened to; for he had spent much time in
praying to God. And if you desire to learn how much, I will tell you this too with
exactness. He had spent the number of twenty years in praying to God. Whence is this
manifest? from the sequence itself. For the Scripture, desiring to point out the faith and
the endurance and the love of wisdom of that righteous man, did not break off and leave
untold even the time, but made it also clear to us, covertly indeed, so as to rouse up our
indolence; but nevertheless did not allow it to be uncertain, Hear then how it covertly
indicated to us the time. "Now Isaac was forty years old when he took Rebecca, a daughter
of Bethuel the Syrian. You hear how many years old he was when he brought home his wife:
"Forty years old," it says, "he was when he took Rebecca.

But since we have learnt how many years old he was when he married his wife, let us learn
also when he after all became a father, and how many years old he was then, when he begat
Jacob; and we shall be able to see how long a time his wife had remained barren; and that
during all that time he continued to pray to God. How many years old then was he when he
begat Jacob? "Jacob," it says, "came forth laying hold with his right hand of his
brother's heel: on this account he called him Jacob, and him Esau. Now Isaac was sixty
years old when he begat them. If therefore when he brought Rebecca home he was forty years
old, and when he begat the sons sixty, it is very plain that his wife had remained barren
for twenty years between, and during all this time Isaac continued to pray to God.

10. After this do we not feel shame, and hide our faces, at seeing that righteous man for
twenty years persevering and not desisting; we ourselves after a first or second petition
often fainting and indignant? And yet he indeed had in large measure liberty of speech
towards God, and all the same he felt no discontent at the delay of the giving, but
remained patient, whereas we, laden with countless sins, living with an evil conscience,
displaying no good will towards the Master; if we are not heard before having spoken, are
bewildered, impatiently recoil, desist from asking-on this account we always retire with
empty hands. Who has for twenty years besought God for one thing, as this righteous man
did? or rather who for twenty months only? Yesterday I was saying that they are many who
pray with slackness, and yawning, and stretching themselves, and continually shifting
their attitude, and indulging in every carelessness in their prayers-but to-day I have
found also another damage attaching itself to their prayers more destructive than that
one. For many, throwing themselves prostrate, and striking the ground with their forehead,
and pouring forth hot tears, and groaning bitterly from the heart and stretching out their
hands, and displaying much earnestness, employ this warmth and forwardness against their
own salvation. For it is not on behalf of their own sins that they beseech God; nor are
they asking forgiveness of the offences committed by them;

but they are exerting this earnestness against their enemies entirely, doing just the same
thing as if one, after whetting his sword, were not to use the weapon against his enemies,
but to thrust it through his own throat. So these also use their prayers not for the
remission of their own sins, but about revenge on their enemies; which is to thrust the
sword against themselves. This too the wicked one has devised, in order that on all sides
we may destroy ourselves, both through slackness and through earnestness. For the one
class by their carelessness in their prayers exasperate God, by displaying contempt
through their slackness; and the others, when they display earnestness, display the
earnestness on the other hand against their own salvation. "A certain person," he (the
devil) says, "is slack: that is sufficient for me with a view to his obtaining nothing;
this man is earnest and thoroughly aroused; what then must be done to accomplish the same
result? I cannot slacken his earnestness, nor throw him into carelessness; I will contrive
his destruction in the other way. How so? I will manage that he use his earnestness for
transgressing the law: (for the praying against one's personal enemies is a transgression
of law). "He shall depart therefore not only having gained nothing by his earnestness, but
also having endured the hurt which is greater than that caused through slackness. Such as
these are the injuries of the devil: the one sort he destroys through their remissness;

and the other through thor earnestness itself, when it is shown not according to God's
laws. 11. But it is also worth hearing the very words of their prayer, and how the words
are of a puerile mind; of how infantile a soul. I am ashamed in truth when about to repeat
them; but it is absolutely necessary to repeat them, and to imitate that coarse tongue.
What then are the words? "Avenge me of my enemies, show them that I too have God (on my
side). They do not then learn, man, that we have God, when we are indignant and angry and
impatient; but when we are gentle and meek and subdued, and practise all love of wisdom.
So also God said, "Let your light shine before men, that they may see your good works, and
glorify your Father who is in the heavens. Perceivest thou not that it is an insult to
God, the making a request to God against thine enemies? And how is it an insult? one will
say. Because He Himself said, "pray for your enemies; and brought in this divine law. When
therefore thou claimest that the legislator should relax his own laws; and callest upon
him to legislate in opposition to himself; and supplicatest him who had forbidden thee to
pray against thine enemies to hear thee praying against thine enemies; thou art not
praying in doing this, nor calling upon him; but thou art insulting the lawgiver, and
acting with drunken violence towards him, who is sure to give to thee the good things
which result from prayer.

And how is it possible to be heard when praying, tell me, when thou exasperatest him who
is sure to hear? For by doing these things thou art pushing thine own salvation into a
pit, and art rushing down a precipice, by striking thine enemy before the king's eyes. For
even if thou doest not this with the hands, with thy words thou strikest him, the thing
which thou darest not do even in the case of thy fellow-slaves. At least dare to do this
in a ruler's presence, and though thou hast done countless public services, thou wilt
straightway surely be led away to execution. Then (I ask) in the presence of a ruler dost
thou not dare to insult thine equal, but when doing this in God's presence, tell me, dost
thou not shudder, nor fear when in the time of entreaty and prayer bring so savage and
turning thyself into a wild beast; and displaying greater want of feeling than he who
demanded payment of the hundred pence? For that thou art more insolent than he, listen to
the story itself. A certain man owed ten thousand talents to his master; then, not having
(where-with) to pay, he entreated him to be long-suffering, in order that, his wife having
been sold and his house and his children, he might settle his master's claim. And the
master seeing him lamenting had compassion on him, and remitted the ten thousand talents.

He having gone out and found another servant owing him a hundred pence, seizing his throat
demanded them with great cruelty and inhumanity. The Master having heard this threw him
into the prison, and laid on him again the debt of the ten thousand talents which he had
before remitted; and he paid the penalty of the cruelty shown towards his fellow-servant.
12. Now do thou consider in how much more unfeeling and insensible in a way thou hast
acted even than he, praying against thine enemies. He did not beg his master to demand,
but he himself demanded, the hundred pence; whereas thou even callest on the Master for
this shameless and forbidden demand. And he seized his fellow-servant's throat not before
his lord's eyes, but outside; while thou in the very moment of prayer, standing in the
King's presence, doest this. And if he, for doing this without either having urged his
master to the demand, and after going forth, met with no forgiveness; thou, both stirring
up the Master to (exacting) this forbidden payment, and doing this before his eyes, what
sort of penalty will thou have to pay? tell me. But thy mind is inflamed by the memory of
the enmity, and swells, and thy heart rises, and when recurring in memory to him who has
caused pain, thou art unable to reduce the swelling of thy thought. But set against this
inflammation the memory resulting from thine own sins committed the fear resulting from
the punishment to come. Recall to memory for how many things thou art accountable to thy
master, and that for all those things thou owest Him satisfaction; and this fear will
surely overcome that anger; since indeed this is far more powerful than that passion.
Recall the memory of hell and punishment and vengeance during the time of thy prayer;

and thou wilt not be able even to receive thine enemy into thy mind. Make thy mind
contrite, humble thy soul by the memory of the offences committed by thee, and wrath will
not be able even to trouble thee. But the cause of all these evils is this, that we
scrutinise the sins of all others with great exactitude; while we let our own pass with
great remissness. Whereas we ought to do the contrary-to keep our own faults unforgotten;
but never even to admit a thought of those of others. If we do this we shall both have God
propitious, and shall cease cherishing immortal anger against our neighbours, and we shall
never have any one as an enemy; and even if we should have at any time we shall both
quickly put an end to his enmity, and should obtain speedy pardon for our own sins. For
just as he who treasures up the memory of wrong against his neighbour does not permit the
punishment upon his own sins to be done away; so he who is clear of anger will speedily be
clear of sins also. For if we, wicked as we are and enslaved to passion, on account of the
commandment of God overlook all the faults committed against us, much more will He who is
a lover of mankind, and good, and free from any passion, overlook our delinquencies,
rendering to us the recompense of our kindly spirit towards our neighbour in the
forgiveness of our own sins:

which God grant that we may attain, by the grace and lovingkindness of our Lord Jesus
Christ, to whom is the glory and the dominion, to the ages of the ages. Amen.


AGAINST THE CIRCUSES AND THEATRES
=================================

AGAINST THE CIRCUSES AND THEATRES John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

AGAINST THE CIRCUSES AND THEATRES

Homily of St John Chrysostom, archbishop of Constantinople, our sainted father: — Against
those who have abandoned the church and deserted it for hippodromes and theatres.

1 [Translated by Mark Vermes] [272] Can this be tolerated? Can this be accepted? I want to
call you to witness against yourselves. That is what God did with the Hebrews. He called
them as witnesses against themselves when he said: "My people, what have I done to you?
How have I hurt you or how have I annoyed you? Answer me." Again: "What fault did your
fathers find in me?" I shall imitate this, and shall ask you again: Can this be tolerated?
Can this be accepted? After hearing lengthy series of speeches and so much teaching, some
people have left us, and deserted us for the spectacle of horse racing. They have become
so frenzied that they fill the whole city with their shouting and disorderly racket,
creating huge laughter or rather lamentation. Meanwhile I, sitting at home, hearing the
outbreak of shouting, have suffered more grievously than seafarers in a storm. For in the
same way as those seafarers, when the waves break against the side of their ship, fear
that their lives are in danger, so too have I, when those more dreadful cries have broken
over me, cowered to the ground and covered myself up. The spectators higher up behave so
disgracefully, while the ones further down in the middle of the crowd cheer on the riders
and shout worse than the first group.

2 What shall I say? Or what explanation shall I give, if a visitor arrives from somewhere
and challenges us and says: "Is this the city of the Apostles? Is this the city that
received so great a teacher? Is this the people who love Christ, who is the genuine,
spiritual, spectacle?" You have not even shown respect for the very day on which the
sacraments of the salvation of mankind were celebrated. But on Good Friday, when your Lord
[273] was being crucified on behalf of the world, and such a sacrifice was being offered,
and paradise was being opened, and the robber was led back to his old country; when the
curse was being undone and sin was made to vanish, and the ancient war was ended and God
was reconciled towards men, and everything was being transformed - on that very day, when
it was necessary to fast and give glory, and to raise prayers of thanksgiving for the good
things in the world to the one who created them, instead you left the church and the
spiritual eucharist, and the assembly of the brothers, and the solemnity of the fast, and
as a prisoner of the devil were you dragged off to that spectacle? Can this be tolerated?
Can this be accepted? I shall not stop saying these things constantly, and assuaging my
pain that way, not by suppressing it with silence, but by bringing it out into public view
and putting it in front of your eyes.

3 How will we be able to propitiate God from now on? How can we mollify his anger? Three
days ago a stormy raincloud burst and soaked everything. It snatched their food from the
very mouths of the farmers, so to speak, flattened the waving cornfields, and ruined
everything else due to the abundance of water. Processions and supplications were held,
and our whole city like a torrent ran to the places of the apostles. We claimed as
advocates St Peter and the blessed Andrew, and the famous pair of apostles, Paul and
Timothy. After that, when the anger eased, we crossed the sea and mastered the waves, and
ran to the chief apostles, Peter the foundation of our faith, and Paul the instrument of
divine election. We conducted a spiritual gathering, and proclaimed their struggles, their
achievements and their victories over the demons. And yet, unalarmed by dread about what
had happened, and not learning from the magnitude of the apostles' achievements, at once
within the space of a single day, do you jump around and shout, not seeing that your own
soul is being dragged into captivity by its base pursuits? If you were addicted to
watching the circuit of wild beasts, why did you not yoke the wild passions in yourself,
namely fury and desire, and place on them the bridle of philosophy, which is virtuous and
light, and impose the correct argument, and drive them towards the prize of a higher
vocation, not running from defilement to defilement, but from earth to heaven? That type
of horse race produces great benefit as well as pleasure. But you simply put down your
business and left it as it was, and sat watching other people's victories, frittering away
such a day idly and in vain and for a base purpose.

4 [274] Do you not know that just as when we hand over money to our servants, and we
demand accounts from them down to the last obol, in the same way God will demand an
account from us of the days of our life, as to how we have spent each day? What then shall
we say? What shall be our defence, when we are requested to give our accounts of that day?
For your sake the sun rose, and the moon brightened the night, and the intricate pattern
of the stars shone forth. Winds blew for your sake, and rivers flowed. For your sake seeds
sprouted and plants grew, and the course of nature preserved its own order. Day appeared
and night followed. And all of this happened for your sake. But do you, when all creation
serves you, satisfy the desire of the devil? You have rented such a home from God, I mean
this world, but you have not paid the rent. And you were not satisfied with the first day,
but on the second day, when you should have paused for a while from the evil that was
enveloping you, you returned again this time to the theatre. You ran from smoke into fire,
descending into another pit that was even worse. Old men shamed their grey hair, and young
men threw their youth away.

5 Fathers brought their sons, from the beginning guiding inexperienced youth into the pits
of depravity, so it would not have been a mistake to call those men child killers rather
than fathers, as they surrendered their children's souls to evil. What kind of evil, you
ask. Because of it I am in agony, because although you are ill you do not know you are ill
or call the doctor. You have become filled with adultery, and you ask "What kind of evil?
Have you not listened to Christ when he said: "Anyone who looks at a woman with desire has
already committed adultery with her"? "What if I do not look at her with desire? you ask.
How will you be able to convince me? For if anyone cannot control what he watches, but is
so enthusiastic about doing so, how will he be able to remain virtuous after he has
finished watching? Is your body made of stone? Or iron? You are clothed with flesh, human
flesh, which is enflamed by desire as easily as grass.

6 Why do I talk about the theatre? Often if we meet a woman in the marketplace, we are
alarmed. But you sit in your upper seat, where there is such an invitation to outrageous
behaviour, and see a woman, a prostitute, entering bareheaded and with a complete lack of
shame, dressed in golden garments, flirting coquettishly and singing harlots' songs with
seductive tunes, and uttering disgraceful words. She behaves so shamelessly that if you
watch her and give consideration, you will bow your head in shame. Do you dare to say you
suffer no human reaction? Is your body made of stone? Or iron? I shall not refrain from
saying the same things again. Surely you are not a better philosopher than those great and
noble men, who were cast down merely by such a sight? [275] Have you not heard what
Solomon says: "If someone walks onto a fire of coals, will he not burn his feet? If
someone lights a fire in his lap, will he not burn his clothing? It is just the same for
the man who goes to a woman that doesn't belong to him. For even if you did not have
intimate relations with the prostitute, in your lust you coupled with her, and you
committed the sin in your mind.

7 And it was not only at that time, but also when the theatre has closed, and the woman
has gone away, her image remains in your soul, along with her words, her figure, her
looks, her movement, her rhythm, and her distinctive and meretricious tunes; and having
suffered countless wounds you go home. Is it not this that leads to the disruption of
households? Is it not this that leads to the destruction of temperance, and the break up
of marriages? Is it not this that leads to wars and battles, and odious behaviour lacking
any reason? For when, saturated with that woman, you return home as her captive, your wife
appears more disagreeable, your children more burdensome, and your servants troublesome,
and your house superfluous. Your customary concerns seem to annoy you when they relate to
managing your necessary business, and everyone who visits is an irritating nuisance. 8 The
cause of this is that you do not return home alone, but keeping the prostitute with you.
She does not go visibly and openly, which would have been easier. For your wife could have
quickly driven her away. But she is ensconced in your mind and your consciousness, and she
lights within you the Babylonian furnace, or rather something much worse. For it is not
tow, naphtha and pitch, but her qualities mentioned above that provide fuel for the fire,
and everything is upside down. It is just like people suffering from a fever, who have no
reason to rebuke those who attend them, but because of the affliction of their illness are
unpleasant to everyone, reject their food, insult their doctors, are bad tempered with
their families and furious with those who care for them. Just so those who suffer from
this dread disease are restless and vexed, and see that woman at every turn. What a
terrible state of affairs! The wolf and the lion and other beasts when they are shot at
flee the huntsman. But a man, though the most intelligent, when wounded pursues the woman
who has wounded him, so as to receive a much more deadly missile and revel in the wound.
What is most sickening of all, is that he makes the disease incurable. For if someone does
not hate the injury and does not want to be free of it, why would he summon a doctor?

9 Therefore I lament and am in torment, because after receiving such a brutal outrage you
return from the theatre, and for the sake of a small pleasure you undergo continual pain.
For even before the punishment of Hell, you demand the ultimate penalty here. Tell me,
does it not merit the final punishment, to nurture such a desire, to be constantly
enflamed, and to carry everywhere the furnace of unnatural love and the condemnation of
your own conscience? How will you climb those sacred steps? [276] How will you touch the
heavenly table? How will you hear the sermon about temperance, when you are full of such
injuries and wounds, and your intellect is the slave of your passion? Why should I say
anything else? From what is now going on amongst us it is possible to see the pain of your
intellect. Now just as I am speaking these words I can see some people beating their
foreheads, and I am very grateful to you for being such a compassionate people. In fact I
think many of those who have never sinned are beating themselves, because they suffer pain
from their brothers' wounds. Therefore I lament and grieve, because the devil is
tormenting this flock. But if you want to we can quickly block his entrance. How and by
what means? If we could see those who are diseased becoming healthy. If we could unfurl
the nets of our doctrine and go around seeking those who have been captured by wild
beasts, and snatch them from the lion's throat.

10 Do not say to me "There are only a few who have been taken from the flock. Even if
there were only ten, it would be no ordinary loss. Even if there were five, or two or one.
That famous shepherd left behind the ninety nine sheep for the same reason, and ran after
the one sheep, and did not return until he brought it back with him, and completed the
defective number of one hundred through the restoration of that one which had wandered
away. Do not say "It is only one. But consider, it is a soul, on whose account everything
that can be seen came into being: laws, penalties and punishments, and countless wonders,
and the infinitely varied works of God. On that soul's account he did not spare his only-
born son. Consider what a price has been paid even for the one man, and do not undervalue
his salvation, but go away and bring him back to us, and persuade him no longer to fall
into the same mistakes. Then we have a sufficient defence. But if he should not give in,
either to our advice or to your entreaties, then I shall thereafter use my power, which
God gave us not for destruction but for construction.

11 Therefore I make this proclamation, in a clear and loud voice, that if anyone after
this exhortation and teaching deserts back to the unlawful disgrace of the theatre, I
shall not receive him within these precincts, I will not let him share in the sacraments,
I will not let him touch the sacred table. Just as shepherds separate the sheep that are
afflicted by mange from the healthy sheep, so as to prevent the rest from catching the
disease, so I shall act in the same way. For if in ancient times the leper was ordered to
sit outside the camp, and even if he was a king, was expelled along with his crown, so
much more should we expel from this sacred camp the one who has leprosy in his soul. Just
as in the beginning I used exhortation and advice, so now after all this exhortation and
teaching it is necessary from now on to deploy exclusion. For it is a year since I entered
your city, and I have not ceased from frequent and constant reminders to you about this.
[277] But since some have persisted in the putrefaction, well then from now on we should
introduce exclusion. If I do not possess an iron sword, at least I have a word which is
sharper than iron. If I cannot touch fire, I have a doctrine which is hotter than fire,
and can burn more fiercely.

12 Do not scorn my decree. Although we are worthless and most pitiable, nevertheless we
have been granted a status by the grace of God that can achieve these things. Let such
people be ejected, so that those of us who are healthy may become more healthy, and those
who are sick may restore themselves from serious illness. If you shudder when you hear
this decree (and I see that you are all looking gloomy and flinching), let them repent,
and the decree will be cancelled. For just as I have received the power to bind, so I have
the power to release, and to recall them back. I do not wish to excommunicate our
brothers, but to dispel the disgrace of the Church. For as things stand even the pagans
will laugh at us, and the Jews will mock us, when we overlook our own members sinning in
this way. But in the other case they will greatly praise us, and admire the Church, and
respect our laws. So let not a single one of those who remain in this prostitution set
foot in the church, but let him be censured by you, and let him be a common enemy. For if
anyone, as it is said, will not heed my word set out in my letter, mark him out and do not
associate with him. But do this: do not share conversation, or receive him into your home,
or share your table, or your going out or going in, or visit the forum with him.

13 In this way we will easily win them back. Just as hunters chase their difficult prey
not just from one direction but from all sides, and so drive them into the net, so too
shall we herd together those who have been driven into a frenzy, and quickly hurl them
into the nets of salvation, we on one side and you on the other. In order that this will
happen you too will share our anger, or rather suffer pain on account of God's laws, and
soon retrieve those of the brethren who are diseased in this way and breaking the law, so
that you will keep them for ever. For it will be no ordinary charge against you, if you
ignore such destruction, but you will be subject to the greatest penalty. In men's
households if one of the servants is caught stealing silver or gold, the thief himself is
not the only one punished, but also his conspirators and anyone who did not report him. So
much more does the same thing happen in the Church. For at that time God will ask you:
"When you saw no silver or gold vessel being robbed from My house, but temperance itself
being stolen, and the one who had taken the venerable body, and shared in so great a
sacrifice, departing into the place of the devil and committing such sins, how could you
keep silent? How did you tolerate it? Why did you not report it to the priest? And you
will be subjected to extreme chastisement.

14 For that reason I too, though it will cause me pain, will not fail to use any of the
more grievous penalties. [278] For it is much better that we should suffer pain here and
be freed of the coming judgement, rather than use indulgent words here and be punished
then alongside you. For it is not safe or without danger for us to tolerate such things in
silence. Each of you will give an account of himself. But I am liable to account for the
salvation of all of you. For that reason I shall not cease doing and saying everything,
even if I have to cause you pain or appear hateful, or tiresome, so that I will be able to
stand before that awesome tribunal, without a stain or a blemish or any such thing. May it
be with the help of the prayers of the saints that those who have been lost may quickly
return, and those who have remained unharmed may advance towards greater propriety and
temperance. In this way you may be saved, and we may rejoice, and God may be glorified now
and always, and for unending ages upon ages. Amen.

15 This text was commissioned by Roger Pearse, 2012, and translated by Mark Vermes from
the Patrologia Graeca text (PG 56, 263-270).


FOUR DISCOURSES ON THE RICH MAN AND LAZARUS
===========================================

FOUR DISCOURSES ON THE RICH MAN AND LAZARUS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

DISCOURSE 1

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

1 CONCERNING DRUNKARDS AND FREQUENTERS OF TAVERNS, AND FESTAL PROCESSIONS IN THE STREETS
----A TEACHER OUGHT NOT TO DESPAIR OF HIS DISCIPLES EVEN 'WHILE THEY DISREGARD HIS WORDS
----ALSO, CONCERNING LAZARUS AND THE RICH MAN. 1. Yesterday, on the festival of Satan, ye
celebrated a spiritual feast, receiving with all favour the word we addressed to you;
spending a great portion of the day in thus drinking in that rapture which is full of
sobriety, and rejoicing in company with St Paul. In this way ye gained a twofold benefit,
since ye were both separate from the disorderly throng of feasters, and rejoiced in a
spiritual and decorous manner. Ye also partook of that cup, not overflowing with unmixed
wine, but filled with spiritual instruction. While others were following the festive
companies of the evil one, ye, by your presence in this place, prepared yourselves as
instruments of spiritual music, and surrendered your souls to the Divine Spirit that He
might influence them, and breathe His own grace into your hearts. Thus ye gave forth a
melody of perfect harmony, pleasing not only to men but also to the heavenly powers.

2 Let us, therefore, to-day, take up arms against inebriety, and expose the folly of a
drunken and dissolute life. Let us oppose those who live in intemperance; not that we may
shame them, but that we may put them beyond the reach of shame; not that we may blame
them, but reform them; not that we may hold them up to contempt, but that we may turn them
from all dishonourable exposure, and snatch them from the grasp of the tempter. For he who
lives daily in excess of wine and luxury and. gluttony is under the very tyranny of the
devil. And oh that something better may result from our words! Should they, however,
continue in the same course after our warning, we shall not on that account cease from
giving right counsel. For the springs, even if no one drink of them, continue to flow; and
fountains, though no one should use their water, still burst forth; and rivers, though no
man profit by them, still run on. So then, also, it is right that the preacher, even if no
one attend to his voice, should fulfil all his duty.

3 For also in His love to man, a law is given by God to those who are entrusted with the
ministry of the word, never to cease to discharge the duties of their office nor to be
silent, whether the people have regard to their voice, or whether they neglect it.
Jeremiah, therefore, having declared many threatenings to the Jews and warnings of future
evils, was mocked by those who heard his voice, and was ridiculed all the day long. From
human infirmity, feeling unable to endure scoffs and reviling, he at one time endeavoured
to escape from his ministry. Hear him speak concerning this when he says: "I am in
derision daily; then I said, I will not make mention of Him, nor speak any more in the
name of the Lord. But His word was in mine heart as a burning fire shut up in my bones,
and I was weary with forbearing, and I could not stay," (Jer. xx. 7, 9.) This it is which
he says;---- "I was desirous to escape from prophesying, since the Jews did not listen to
me; and all the while I was desiring this, the influence of the Holy Spirit penetrated
like fire into my inmost soul, consuming all my inward parts and my bones, and devouring
me, so that I could not endure the burning." If, therefore, he, when he was laughed at and
derided each day; when he desired to be silent, underwent such punishment; of what
forgiveness can we be worthy, who never at any time are treated thus, if we faint on
account of the slowness of some, and cease from instructing them, and especially when
there are so many who are attentive!

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

5 For, if they did enter a tavern, they did not enter it with such shamelessness as was
their wont; but even at the festive table they often thought of our words----of the
rebuke,----of the blame; which, when they remembered, they would be ashamed----they would
inwardly blush. Neither, though acting in their usual way, did they do so with their usual
recklessness. And this is the beginning of salvation, and of the best kind of change----
namely, the being in any degree ashamed----the disapproving in some measure of that which
was being done. Besides this, another and not smaller gain accrues to us from this our
work. What then is it? It is the making those who are already wise more careful. It is the
persuading them by the word spoken that they are of all men the best advised, since they
are not led away with the multitude. I did not restore the sick to health? But I
strengthened those that were well. The word did not lead any away from their sin? But it
made more steadfast those who were living virtuously.

6 To these reasons I will add a third. I have not persuaded to-day? But I shall persuade,
perhaps, to-morrow. Or even if not to-morrow, I may after to-morrow, or even the day
following. He who to-day heard and rejected the word, perhaps will hear and obey to-
morrow; he who spurns the word to-day and to-morrow, perhaps in a few more days will
attend to that which is spoken. For even the fisherman often casts his net the whole day
in vain; and in the evening, when he is about to depart, captures and takes home the fish
that had escaped him all the day long. And if, on account of frequent want of success, we
were to live in idleness, and cease from all work, our whole life would be brought to
nought, and not only spiritual affairs but also temporal would be ruined. For also the
husbandman, if on account of the once, or twice, or oft-repeated inclemency of the season,
were to abandon his work, we all should perish by famine. Again, it the mariner, on
account of the once, or twice, or oft-recurring storms, were to forsake the sea, the ocean
would become impassable, and in that way also our life would be quite marred. Thus, going
through all employments, if men should act as you urge and advise us to do, all would
utterly fail, and the earth would become uninhabitable. All men, therefore, having this in
view, if once, or twice, or if often they fail to gain the object of the labour in which
they spend their time, still apply themselves to the work again with undiminished
alacrity.

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

8 We are not responsible for not convincing those who hear, but only for giving them
counsel. It is ours to warn; to give heed to the warning is theirs. And just as, if they
do many good deeds without our giving any exhortation, all the gain would be theirs only,
since we did not counsel them; so, if they give no heed when we warn, all the punishment
falls on them; against us there is no accusation, but rather a great reward from God
awaits us, since we have discharged our duty. We are commanded only to give the money to
the exchangers, that is, to speak and to give counsel. Speak, therefore, and warn thy
brother. He listens not? Still thou hast thy reward prepared. Only always act thus, and
never give up as long as life lasts, until you succeed in producing conversion. Let the
termination of your giving counsel be the reception of your warning.

9 The Tempter continually goes to and fro to baffle our salvation, while he himself gains
nothing, but rather is to the last degree a loser by his zeal; but still so maddened is
he, that he often attempts impossible things, and attacks not only those whom he expects
to cause utterly to stumble or fall, but also those who in all probability will escape his
snares. Therefore, when he heard Job praised by that God who knows all secrets, he thought
to be able to overcome, nor did he in his guile cease trying every method and every device
in order to cause the man to fall. The Spirit of all evil and wickedness did not shrink
from the attempt, though God had ascribed such grace to that just man. Are not we then
ashamed? Tell me, do we not blush if, while the Enemy never despairs of accomplishing our
ruin, but always expects it, we despair of the salvation of our brethren? In fact, Satan
ought, before the attempt, to have abstained from the contest, for it was God himself who
testified to the virtue of the righteous man. Still he did not desist, but because of his
mad hatred of us, he, even after the favourable testimony of God himself, hoped to deceive
that just man. In our case there is no such circumstance to cause us to despair, and still
we desist! The devil, also, although forbidden by God, does not cease from fighting
against us;

10 but thou, whilst God enjoins and incites thee to the recovery of the fallen, dost fly
from the work! The tempter heard God saying: A just man, true, God-fearing, and abstaining
from every evil work, and that there was none like him on the earth; yet after such strong
and high testimony in favour of Job, he persevered, and said: "Shall I not at length, by
the continuousness and greatness of the evils brought upon him, be able to circumvent him,
and overthrow this great pillar?" 11 4. What forgiveness, therefore, will there be for us,
if (while we undergo such fury of the wicked one against ourselves) we do not bring to
bear even the smallest part of this zeal for the salvation of our brethren, even while in
these matters we have God for our helper! For when thou seest thy brother wicked and
morose and giving no heed to thee, say thus within thyself: "Shall I not some time or
other bo able to persuade him." Thus also St Paul commanded us to do: "The servant of the
Lord must not strive, but be gentle unto all men, in meekness instructing those that
oppose themselves, if God per-adventure will give them repentance to the acknowledging of
the truth," (2 Tim. ii. 24, 25.) Dost thou not observe how often fathers, when in despair
about their children, sit down weeping, bewailing, embracing them, trying everything in
their power until the last breath? This do thou also for thy brother. Although parents by
their lamentations and tears can neither remove sickness nor avert approaching death, yet
thou, in the case of a soul even when given up, mayest through perseverance and assiduity,
by lamentation and tears, bring about recovery and restoration. Hast thou given counsel
and failed to convince? Then weep, and make frequent efforts; groan deeply, that, shamed
by thy constancy, he may turn to seek salvation. What can I do alone? For I singly am not
able to be present with you all every day, nor am I sufficient to convince such a
multitude. But ye, if ye be minded to care for the salvation of each other, and every one
to take in hand one of our neglected brethren----ye would quickly further the edification
of us all.

12 And what need is there to speak of those who, after repeated warnings, have come to
their right mind? It behoves us not to abandon or neglect even those who are diseased
incurably, even if we foresee clearly that, after having had the benefit of our zeal and
good counsel, they will not at all profit by it. And if this that I say seem to you
unreasonable, suffer me to confirm it by things which Christ himself said and did. For we
men being ignorant of the future, cannot therefore be certain, as to the hearers, whether
they will be persuaded or whether they will disbelieve that which we say; but Christ,
knowing both one and the other perfectly, did not cease instructing the disobedient even
to the end. Thus, knowing that Judas would not be turned aside from his treachery, Christ
did not desist from trying to turn him from his faithlessness, by counsel, by warnings, by
kind treatment, by threatening, by every kind of instruction, and by continually checking
him by His words as by a rein. This He did to teach us that, although we know beforehand
that the brethren will not be persuaded, we must do all in our power, since the reward of
our admonition is sure. Mark also how assiduously and wisely the Lord restrained Judas
when He said, "One of you shall betray me," (Matt. xxvi. 21;) and again, "I speak not of
you all. I know whom I have chosen," (John xiii. 18;) and again, "One of you is a devil,"
(John vi. 70.) He preferred to put them all in an agony of doubt rather than reveal the
traitor or make him the more shameless by open reproof. For that these sayings produced
trouble and dread in the others, although conscious in themselves of no evil, hear them
each with earnest striving say, "Lord, is it I?" (Matt. xxvi. 22.)

13 Not only by words did He instruct him, but also by acts. For while Christ often and
fully manifested., His love to man,----cleansing the lepers, casting out devils, healing
the sick, raising the dead, restoring the paralytic, and doing good to all; on the other
hand, He punished no one, and constantly said, "I came not to judge the world, but to save
the world," (John xii. 47.) But that Judas should not think that Christ knew only how to
bless and not to punish, Christ teaches him also this very thing, namely, that He was able
to punish and inflict penalties on sinners. 5. Behold, then, how wisely and appropriately
He teaches him this thing; and notice that He does not consent to punish or inflict a
penalty on any human being. And why? In order that the disciple might learn His power to
punish. For, had He punished any man, He would have seemed to have acted contrary to His
own declaration when He said, "I came not to judge the world, but to save the world." On
the other hand, had He exhibited no power of chastisement, the disciple would have
remained in error, not learning from His deeds His power of inflicting punishment. How
then did it come to pass?

14 In order that the disciple should be made to fear, and not become worse for lack of
reverence, nor himself undergo punishment and penalty, Christ displayed this His power on
the fig-tree, saying, "Let no fruit grow on thee henceforward," (Matt. xxi. 3 9,) and, by
His mere word, caused it instantly to wither. In this way, without causing harm to any
man, Pie himself showed His might, though it was only a tree that bore the infliction. And
the disciple, if he had attended to this instance of punishment, would have reaped profit
from it. Still, however, even thus he was not corrected. And Christ, foreseeing even this,
not only did this thing, but afterwards wrought a much greater wonder. For when the Jews
came against Him, armed with swords and staves, He caused them all to become blind; this
being shown by His saying, "Whom seek ye? Since Judas had said again and again, "What will
ye give me, and I will deliver Him unto you? (Matt. xxvi. 15,) the Lord, wishing to prove
to the Jews, and to let Judas also know, that He went of His own accord to His sufferings,
and that all these events were in His own power;----that He was not overpowered by the
wickedness of another, He said, when the traitor with all his companions stood still,
"Whom seek ye? Judas did not know Him whom he came to betray, for his eyes were blinded.

15 Nor was this all, but Christ by His word caused them all to fall backward to the
ground. And since even this did not render them less cruel, nor cause the wretched man to
desist from his treachery,----for he was still incorrigible,----Christ even now did not
give up His kindness and regard; but mark how movingly He deals with this mind devoid of
shame, and how He speaks words which ought to melt a heart of stone. For when Judas
advances to kiss Him, what does Christ say? "Judas, betrayest thou the Son of Man with a
kiss? (Luke xxii. 48. Art thou not ashamed of the manner in which thou betrayest Me? This
Christ said to touch him, and bring his former intimacy to remembrance. But while the Lord
acted and spoke thus, the betrayer did not change for the better----not on account of the
weakness of Him from whom the counsel came, but the worthlessness of him to whom it came.
And Christ, although He foresaw all these things, did not cease, from the beginning to the
close of the scene, to do all that was consistent with His own character.

16 Since we know all these things, we ought to teach and to love, constantly and fully,
those of our brethren who are negligent, even though we do not gain the object of our
counsel. For if, knowing such a result, the Lord exhibited such solicitude for him who
would profit nothing by the warning, what allowance can be made for us, when, not knowing
the result, we are thus careless about the salvation of our neighbour,----when we desist
after the second or third warning? Besides all these things that we have said, let us take
into consideration our own case, since God addresses us day after day, by the prophets, by
the apostles, and day after day we are disobedient; and still He does not cease to reason
with and to call upon those who are always obstinate and inattentive. Paul also cries
aloud, using these words: "We are ambassadors for Christ, as though God did beseech you by
us, we pray you in Christ's stead be ye reconciled to God," (2 Cor. v. 20.) If one may say
a strange thing, he who foresees that the recipient of his counsel will in some degree be
persuaded by it, and thus gives his advice, is not worthy of such praise as he who,
oftentimes speaking and counselling, fails, but notwithstanding does not cease. For, in
the first case, the hope of convincing stimulates him to exertion, even though he should
be of all men most slothful; but the other, who gives counsel and is neglected, and still
does not desist, gives proof of the most ardent and purest love; he is stimulated by no
such hope as in the former instance;----only through love towards his brother does he
persevere in his anxious care.

17 But that we ought never to desert the fallen, even when we foresee that they will not
be persuaded by us, we have already sufficiently shown. In the rest of this discourse, we
must proceed with a charge against those who live in luxury. For as long as this feast
lasts, Satan inflicts the wounds of excess on the souls of those who indulge in revels,
and it is our duty to apply the healing remedies. 6. Yesterday, we alleged against such
feasters the testimony of St Paul, who says, "Whether ye eat or drink, or whatsoever ye
do, do all to the glory of God," (1 Cor. x. 31.) To-day, we shall show them the Lord of
Paul not only advising or counselling to abstain from luxury, but also punishing and
inflicting penalties on one who lived in luxury; for the narrative of the rich man and
Lazarus, and of the things which befell them, proves nothing less than this. And rather
than that our consideration of this subject should be superficial, I will read to you the
parable from the commencement. "There was a certain rich man, which was clothed in purple
and fine linen, and fared sumptuously every day. And there was a certain beggar named
Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs
which fell from the rich man's table: moreover, the dogs came and licked his sores," (Luke
xvi. 19-21.)

18 Now for what reason did the Lord speak to them in parables? Why also did He explain
some of these, and leave others unexplained? And what indeed is a parable? These, and
other questions of this nature, we will reserve until another opportunity, so as not to
digress from the argument now claiming our attention. One thing, however, we will ask:
Which of the evangelists has delivered to us this parable as spoken by Christ? Which then
is it? It is St Luke only. For it is also necessary to know that, of the things which are
related, some are related by all four; some, as by special information, by one only. And
why? In order that the reading of the other Gospels might be necessary, and that their
agreement with each other might be made manifest. For if they all delivered all the
events, we should not examine them all with such care, since one only would be sufficient
to inform us about everything. If, again, all spoke of different events, we should fail to
discover their agreement. On this account they all wrote many things in common, while at
the same time each received and delivered matters peculiar to himself.

19 To return, however, to Christ's teaching in the parable. It is this: A certain man, it
is said, living in great wickedness, was rich; and he experienced no ill fortune, but all
good things flowed to him as from a perennial fountain. For that nothing undesirable
happened to him----no cause of trouble----none of the ills of human life ----is implied
when it is said, that "he fared sumptuously every day. And that he lived wickedly is clear
from the end allotted to him, and even before his end, from the neglect which he displayed
in the case of the poor man; for that he felt pity neither for the poor man at his gate
nor for any other, he himself showed. For if he had no pity on the man continually laid at
his gate, and placed before his eyes, whom every day, once or twice, or oftentimes, as he
went in and out, he was obliged to see;----for the man was not placed in a by-way, nor in
a hidden and narrow place, but in a spot where the rich man, in his continual coming-in
and going-out, was obliged, even if unwilling, to look upon him;----if, therefore, the
rich man did not pity him lying there in such suffering, and living in such distress,----
yea, rather, all his life long in misery because of sickness, and that of the most
grievous kind,----would he ever have been moved with compassion towards any of the
afflicted whom he might casually meet?

20 For though on one occasion the rich man passed him by, it was likely that he would
manifest some feeling the next day; and if even then he disregarded the poor man, still on
the third day, or the fourth, or even after that, he might be expected in some way to be
moved to compassion, even if he were more cruel than the wild beasts. But he had no
feeling: he was more severe and harsh than that judge who neither feared God nor regarded
man. For the judge, though so cruel and stern, was moved by the perseverance of the widow
to be gracious and listen to her petition; but this man could not even thus be induced to
give aid to the poor man, notwithstanding that his petition was not like that of the
widow, but much easier and fairer. For she requested aid against her enemies, while this
poor man was entreating that his hunger might be allayed, and that he should not be
allowed to perish. The widow also caused trouble by her entreaties; but this man, though
often in the day seen by the rich man, only lay without speaking: and this circumstance
was quite sufficient to soften a heart harder than stone. When we are urged, we frequently
feel annoyed; but when we see those who need our help remaining in perfect silence and
saying not a word, and though always failing to gain their object, not bearing it hardly,
but.

21 only appearing before us in silence, even though we are more unfeeling than the very
stones, we are shamed and moved by such exceeding humility. There is also another
circumstance of not less weight, namely, that the very appearance of the poor man was
pitiable, since he was emaciated by hunger and long sickness. Yet none of these things
influenced that cruel man. 22 First, then, there was this vice of cruelty and inhumanity
in a degree that could not be exceeded. For it is not the same thing for one living in
poverty not to assist those who are in need, as for one who enjoys such luxury to neglect
others who are wasting away through hunger. Again, it is not the same thing for one to
pass by a poor man when he sees him once or twice, as to see him every day without being
moved by the oft-recurring sight to pity and benevolence. Again, it is not the same thing
for one who is in difficulties and anxiety, and troubled in soul, not to help his
neighbour, as for one enjoying such good fortune and unbroken prosperity, to neglect
others who are perishing from hunger, and to shut up his bowels of compassion, and not
rather, for the very sake of his own happiness, to become more benevolent. For know this
of a truth, that unless we are the most cruel of all men, we are, by our very nature, apt,
by our own prosperity, to be rendered milder and more gentle. But this rich man did not
grow better on account of his prosperity, but remained ill-natured; or rather had, deep in
his disposition, cruelty and inhumanity greater than that of a beast of the field.

23 Still it came to pass that a man living in wickedness and inhumanity enjoyed every kind
of good fortune, and a just and virtuous man lingered in the greatest ills. For that
Lazarus was a just man is made plain, as in the other case, by his end, and even before
his end, by his patience and poverty. Do you not, indeed, seem to see these things present
before our eyes? The ship of the rich man was laden with merchandise, and sailed with a
fair wind. But do not marvel; for it was borne on to shipwreck, since he was not willing
to bestow its burden wisely. Would you that I should give another proof of his wickedness?
It is his living in luxury every day without fear. For this in truth is the height of
wickedness; and not only now, (in this dispensation,) when we are required to show such
moderation, but even in the beginning, under the old covenant, when there was no
revelation of the need of this self-control. For hear what the prophet says: "Woe to them
that come to an evil day, that come near, and that make a Sabbath of lies," (Amos vi. 3,
LXX.)

24 The Jews suppose that the Sabbath was given to them for the sake of ease. But this is
not the object of it; but it was in order that, separating themselves from, worldly
affairs, they might bestow all that leisure on spiritual things. For that the Sabbath was
not for the sake of idleness, but for spiritual work, is clear from its very
circumstances. The priest, on that day, does a double portion of work, a single sacrifice
being offered each common day, while on that day he is commanded to offer a double
sacrifice. And if the Sabbath were for the sake of idleness, the priest before all others
ought to be idle. Since therefore the Jews, separating themselves from worldly things,
devoted not themselves to spiritual things, to temperance, and gentleness, and hearing the
divine word, but did the very opposite, feasting, drinking, indulging in excess and
luxury; on this account it is, that the prophet condemns them. For he says, "Woe to them
that come to an evil day," and, in continuation, "that make a Sabbath of lies." He shows
by that which follows how their Sabbath became unprofitable. How then did they make it
unprofitable? By their working wickedness, living in luxury, drinking, and doing
numberless other base and vile acts. And that this charge is true, hear what follows; for
he intimates that which I am affirming, by that which he immediately adds, saying: "That
lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out
of the flock, and the calves out of the midst of the stall; that drink refined wine, and
anoint themselves with the chief ointments," (Amos vi. 4, 6.)

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

26 8. Mark then with me this godly soul. For although by day manifold cares----about the
rulers, about the governors, about the tribes, about the different races, about soldiers,
about war, about peace, about affairs of state, about household affairs, about things far
off, about things near home, distracted and disturbed him, nevertheless, the leisure time
which we all give to sleep he spent in confessions and prayers and tears. And this he did
not for one night to cease from it the next, not for two or three nights, after intervals
of repose; but he was doing this every night; for "every night," said he, "wash I my bed,
and water my couch with my tears," (Ps. vi. 6, Prayer-book version,) indicating the
abundance of his tears and their continuance. For when all were quiet and at rest, he
alone held converse with God; and the eye of Him who never sleepeth was turned towards the
man who bewailed and lamented and confessed his indwelling sins. Such a couch as this do
thou prepare. For silver ornaments both excite the envy of man and enkindle wrath from
above. But such tears as those of David can even extinguish the fire of Gehenna.

27 Do you wish me to show thee another couch? I mean that of Jacob. He lay on the ground,
and a stone was under his head. Therefore also, he saw the symbolical stone, and that
ladder on which angels were ascending and descending. Couches of this kind let us also
have, that we may see such visions. If we lie upon silver, we not only gain no pleasure,
but also endure trouble. For whenever thou dost consider that in the severest cold in the
middle of the night, while thou art sleeping on thy couch, the poor man lying on chaff in
the porticoes of the baths, covered with straw, is trembling, numb with cold, and fainting
with hunger, even if thou shouldst be most stony-hearted, be assured that thou wilt
condemn thyself for being content that while thou art luxuriating in things superfluous,
he is not able to enjoy even the necessaries of life. "No man that warreth," saith the
apostle, "entangleth himself with the affairs of this life," (2 Tim. ii. 4. Thou art a
spiritual soldier; but such a soldier does not sleep on an ivory bed, but on the ground;
he does not use scented unguents, for this is the habit of sensual and dissolute men----of
those who live on the stage, or in indolence; and it is not the odour of ointment that
thou shouldst have, but that of virtue. The soul is none the more pure when the body is
thus scented.

28 Yea, this fragrance of the body and of the dress may even be a sign of inward
corruption and uncleanness. For when Satan makes his approaches to corrupt the soul and
fill it with all indolence, then also by means of ointments he impresses upon the body the
stains which mark its inner defilement. And just as those who suffer continually from flux
and catarrh defile their garments and person, constantly discharging these humours; in the
same way the soul denies the body with the evil of this corrupt discharge. What noble or
useful deed can be expected from a man scented with myrrh and living effeminately, or
rather keeping company with meretricious women, and giving himself up to the company of
low actors? Rather let the soul exhale spiritual odours, in order that thou mayest in the
greatest degree benefit both thyself and thy associates. 29 For nothing----nothing is
worse than luxury. Hear what Moses again says concerning it: "He is waxen fat, he is grown
thick, he is increased, he that is beloved kicked," (Deut. xxxii. 15, LXX.) And he does
not say: "he rebelled," but he "kicked," indicating to us his wildness and
intractableness. And again, in another place; "When thou hast eaten and art full, beware
that thou forget not the Lord thy God," (Deut. viii. 10, 11.) Thus does luxury lead to
forgetfulness. Then do thou also, beloved, when thou sittest at table, remember that after
the meal thou shouldst pray: and so moderately refresh thyself that thou mayest not
through fulness be unable to bend the knee and call upon God. Do you not see beasts of
burden, how after feeding, they recommence the journey, they bear loads, they fulfil all
the service that falls to their lot? But thou when thou risest from table, art unfit for
any work; thou art become useless. How wilt thou avoid being thought less worthy of honour
than the very beasts? Wherefore? Because it is then the proper time to be sober and to
watch. For the time after meals is the time for thanksgiving; and he who gives thanks
should not indulge in excess, but be sober and vigilant. Let us not turn from the table to
the couch, but to prayer, that we become not more irrational than the beasts.

30 9. I am aware that many will condemn that which is said, as leading to a new and
strange manner of living. But I the more condemn the evil customs that are now prevalent
amongst us. For that when we rise from food, and from the table, we ought to proceed, not
to sleep and the couch, but to prayers and the reading of the Holy Scriptures; this is
made most clear by Christ. For when He had feasted the innumerable multitude in the
wilderness, He did not dismiss them to lie down to sleep, but called them to hear the
divine word. He did not fill them to repletion, nor allow them to fall into excess; but
having satisfied their need, he led them to a spiritual feast. Thus let us also act, and
let us accustom ourselves to eat so much only as will sustain our higher life, and not
hinder and oppress it. For it was not for this that we were born, and exist----namely,
that we should eat and drink; but let us eat for this----namely, that we may live. It was
not given us at first to live for the sake of eating, but to eat for the sake of living.
But we, as if we had come into the world merely to eat, upon this we spend everything.

31 In order that this charge against luxury may be corroborated, and come home to those
who are living in it, let us return in our discourse to Lazarus. And thus the warning will
become clearer, and the counsel more effectual, since you will see those who live in
excess instructed and corrected, not by words only, but by acts. The rich man lived in
this kind of wickedness, and luxuriated day by day, and was splendidly attired; but he was
bringing on himself severer punishment, stirring up a fiercer flame, making his
condemnation more complete, and the penalty more inexorable. But the poor man who was cast
at his gate grieved not, nor blasphemed, nor complained. He did not say within himself, as
many do, "Why is this so? This man living in wickedness and cruelty and inhumanity enjoys
all things even beyond his need, and endures no trouble nor any of the unlooked-for
reverses that often happen in human affairs. He enjoys unmixed pleasure, while I have not
the opportunity of partaking even of necessary food. To this man, who squanders all his
substance on parasites and flatterers and wine----to him all good things flow like a
river; while I live as an object to be gazed at ----an object of shame and derision, and
am wasting through hunger. Is this Providence? Can it be Justice that overrules human
affairs?"

32 He did not say any of these things, nor had he them in his mind. How is this manifest?
From the circumstance that guardian angels surrounded him at his death, and bore him away
to Abraham's bosom. Had he been a blasphemer, he would not have gained this glory. Thus
also most people wonder at this man merely because of his poverty; but I proceed to show
that he endured these ninefold afflictions, not for punishment, but that he might become
more glorious. This result accordingly happened. 33 A dreadful thing, in truth, is
poverty, as all who have had experience of it know. For no words can express the trouble
which they endure who live in poverty, without knowing the relief of true philosophy. And
in the case of Lazarus, there was not only this evil, but bodily 'weakness superadded, and
that in the highest degree. Notice how it is shown that both these inflictions reached the
highest pitch. That the poverty of Lazarus at that time surpassed all other poverty, is
clear, when it is said that he did not obtain the crumbs which fell from the rich man's
table. And that his weakness had reached the same pitch as his poverty, beyond which it
could not go, this also is shown when it is said that the dogs licked his sores. He was so
feeble as not to be able to drive away the dogs; but he lay like a living corpse, seeing
their approach, but powerless to keep them at a distance-To such an extent were his limbs
emaciated; so much was he wasted by bodily sickness; so far was he worn down by trials.
You see that poverty and weakness in the highest degree, as it were, besieged his body.
And if each of these evils by itself is unbearable and dreadful, what adamantine strength
must he have who must bear them both united! Many people are often in ill health, but they
do not at the same time lack necessary food. Others may live in utter poverty, but they
may enjoy health; and the blessing on the one hand may counterbalance the evil on the
other; but in the case we are considering, both these evils came together.

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

35 10. Besides, in addition to these things, it would cause another accession of woe to
see another man in such prosperity. Not that he was envious and evil-minded, but because
it is the nature of us all to feel our own private misfortunes more acutely when we see
others in prosperity. And with respect to the rich man, there was another circumstance
which would give Lazarus pain. For, in truth, not only by comparing his own ill-fortune
with another's prosperity did he feel the more deeply his own woes, but also by the
consideration that another who acted with cruelty and inhumanity was in every respect
fortunate; while he himself, with his virtue and meekness, suffered extreme misery; and
thus, again, he would feel inconsolable grief. For if the rich man had been just, if he
had been gentle, if he had been worthy of admiration, full of all virtue, the thought
would not thus have grieved Lazarus. But now, when the rich man was living in wickedness,
proceeding to the extreme of evil, displaying such inhumanity, and acting as an enemy,
passing him by as shamelessly and pitilessly as though he were a stone; and
notwithstanding all this was enjoying such prosperity, consider how likely it would be
that this state of things would plunge the soul of the poor man in continual waves of woe!
Consider how Lazarus would feel when he saw parasites, flatterers' servants going up and
down, coming in and out, as they hastened about, noisy, drinking, dancing, and displaying
every form of wantonness. For, just as if he had come for the very purpose of being a
witness of another's prosperity, he was laid at his gate, having life only sufficient to
make him sensible of his own ills. He suffered, as it were, shipwreck at the very
harbour's mouth, and was consumed with thirst at the very edge of the spring.

36 Shall I add to these yet another woe? It is this,---- that he could nowhere see another
Lazarus. We ourselves even though we suffer ten thousand ills, still are able looking at
him (Lazarus) to gain effectual comfort and feel great consolation. For to find fellowship
in his private ills, whether they be physical or mental, brings great alleviation to the
sufferer. Lazarus, however, could not look to any other man suffering the same things as
himself; or rather he could not even hear of any one of those going before him, who had
endured such things. This of itself was enough to becloud his mind. And, besides this, we
have to mention another thing:----that he was unable to console himself with any hope of
the resurrection, but thought that present things are bounded by the present existence,
for he lived under the old dispensation, (πρὸ τῆς χάριτος. And if even now, in these days,
after such a revelation of God's character, and the blessed hope of the resurrection, and
the knowledge of the punishment laid up for sinners, and the good things prepared for the
righteous, many men are so feeble-minded and weak as not even to be confirmed by such
expectations as these, what would he, in all probability, endure who was without such an
anchor of hope? This man could not at any time thus console himself, because the time had
not yet arrived when such revelations were vouchsafed to man.

37 And even in addition to this, there was yet another thing, namely, that his character
was maligned by foolish men. For the generality of men are accustomed, when they see any
in hunger and thirst, or living in great trouble, not to entertain any charitable feeling
respecting them, but rather to pass judgment on their life by their misfortunes, and to
suppose that they are thus afflicted entirely on account of their wickedness; and they say
to each other many things of this kind----foolishly no doubt----but still they say
so:----"This man, if he were favourably regarded by God, would not have been suffered to
be afflicted with poverty and other woes. In this way it happened to Job and to Paul. To
the former they said:----"Hath it not often been said to thee in trouble, The force of thy
words who can bear? For if thou didst instruct many, and strengthen the weak hands, and
raise up the feeble with thy words, and give power to the tottering knees; yet now trouble
has come upon thee, and thou art over-anxious. Is not thy fear the offspring of folly?
(Job iv. 2-6, LXX. The meaning of these words is this ----"If," they say, "thou hadst
acted rightly thou wouldst not have suffered these present ills; but thou art paying the
penalty of sins and transgressions."

38 And this it was especially that wounded the blessed Job. Again concerning Paul, the
barbarians spoke in the same strain; when they saw the viper hanging from his hand, they
had no favourable opinion of him, but supposed that he was one of those who dare to commit
the greatest crimes. This is plain from that which they said:----"This man though he hath
escaped the sea, yet vengeance suffereth not to live," (Acts xxviii. 4.) This same thing
frequently disturbs ourselves not a little. But notwithstanding that the waves of trouble,
dashing against each other, were so great, the bark of this poor man was not overwhelmed;
and though he was placed as it were in a furnace, he preserved his tranquillity as if
refreshed with perpetual dew. 39 11. Nor did he say within himself anything of this kind
----as it seems many do say, namely:----"This rich man when he departs this life will
undergo punishments and penalties, and then one will have become one again; but if he
there be honoured two will have come to nothing." Now, do not many among yourselves use
such expressions in the market, or introduce into the church words which belong to the
circus or the theatre? I should be ashamed, and blush to utter such words aloud, were it
not necessary to say such things in order that you may avoid the unlicensed mirth and
shame and harm springing from the use of such expressions. Many frequently laugh when they
say these things; but this is the effect of satanical guile, in order to bring corrupt
expressions into common use instead of sound words. Such things as these many constantly
repeat in the workshop, in the market, in their houses,----things full of utter unbelief
and folly----things that are in reality ridiculous and puerile. For to say, "if the wicked
when they depart are punished," and not to be fully persuaded in one's own mind that they
will in truth be punished, is a mark of unbelief and scepticism. If also it should result,
even as it will result, even the very thought that the evil will enjoy the same rewards as
the just, is utter folly.

40 What dost thou mean, tell me, when thou sayest, if the rich man when he departs should
receive punishment, "one has become one? (There is equality. And how is the saying true?
For how many years do you wish that we suppose that he has here enjoyed wealth? Do you
wish to suppose a hundred? I, for my part, am willing rather to suppose two hundred, or
three hundred, or twice as many; or even, if you wish, a thousand, however impossible it
may be. The days of our years, it is said, are eighty years, (alluding to Ps. xc. 10.
Suppose, however, a thousand. But can you, I pray, show me in this world a life that has
no end?----one that knows no limit, such as is the life of the just in heaven? Tell me
then, if some one in the course of a hundred years, seeing for a single night a dream of
prosperity; and, after enjoying in his sleep great luxury, should be punished for a
hundred years----would you be able to say of him one has become one, (there is an equal
balance,) and place the one night of dreams as a counterpoise to the hundred years? It is
impossible to say so. Think, then, in the same way concerning the life to come. For the
proportion that the dream of one night has to the hundred years, the same the present life
has to the future life; or, rather, the latter proportion is much the less.

41 As a little drop to the fathomless ocean, so is a thousand years to that future glory
and bliss. And what can one say more, except that that life has no limit, and knows no
end; and that there is as much difference between dreams and realities as there is between
our condition in this world and our condition in the next. Besides, even before the future
punishment, those who live wickedly are punished now. For do not tell me only of enjoying
a sumptuous table, and of being clothed in silken garments, and of being followed by
troops of slaves, and of proceeding in state through the public places of resort; but lay
open to me the conscience of such a man, and there you shall see within great trouble on
account of sins, perpetual dread, tempest, and confusion, and the reason, as in a court of
justice, ascending the royal throne of conscience, sitting there as a judge, bringing
forward the thoughts as ministers of justice, racking the mind, torturing it on account of
sin, and vehemently accusing it; and this state of things is known to no one else, save
only God, who sees all that takes place.

42 Again, he who commits fornication, though he be rich in the highest degree, and though
he have no accuser, never ceases inwardly to accuse himself. The pleasure is fleeting,
while the pain is lasting; there is fear from all sides and trembling, suspicion, and
agony; he fears the by-ways, he trembles at the very shadows, at his own domestics, at
those who know his guilt, at those who know it not, at the injured one, at her wronged
husband: he goes about bearing with him a keen accuser----his own conscience----being
self-condemned, and unable to find the slightest relief. And even on his bed, or at his
table, or in the market, or in his house, by day, by night, even in his very dreams he
often sees the image of his sin; he lives the life of a Cain, groaning and trembling on
the earth; and though no one knows it, he has within himself the unquenchable fire.

43 This also they who rob and who are covetous suffer; this also does the drunkard suffer,
and, in short, every one living in sin. It is impossible that that tribunal can in any way
be influenced. And if we do not follow after virtue, yet we are pained for not following
after it; and if we follow vice, as soon as we lose the pleasure that accompanies the sin,
we feel the pain. Let us therefore not say concerning those who are prosperous here, and
yet do ill, and concerning the just who enjoy felicity in the next world, that "one
becomes one" (all is equally balanced,) but that "two come to nothing'' (all the good is
on one side.) For, to the just the life here and the life yonder both bring much pleasure;
but they who live in wickedness and in luxury are punished both in the life here and the
life yonder. For even here they are harassed by the expectation of the coming penalty, as
well as by the bad opinion in which they are held by all, and by the fact that by the very
sin itself their soul is corrupted; and after their departure thither they endure
insupportable penalties.

44 Again, the just, even if they suffer a thousand ills here, are encouraged by pleasant
hopes; they have unmixed, sure, and abiding pleasure; and after these things, innumerable
blessings accrue to them, as also we see in the case of Lazarus. Therefore do not say to
me that he was full of sores; but mark this----that he had within him a soul more precious
than all gold; or rather, mark not only his soul, but also his body; for bodily perfection
consists not in stoutness and vigour, but in being able to bear so many and so great
afflictions. For, if one have in his body wounds of this kind, he is not therefore to be
despised. But rather, if one have in his soul so many defects, for him we should have no
regard;----and such was that rich man, covered with wounds within. And as dogs licked the
wounds of the one, so the evil spirits aggravated the sins of the other; as the one
starved for lack of food, so the other for lack of virtue.

45 12. Knowing, therefore, these things, let us act wisely, and let us not say that if God
loved such a one, He would not have allowed him to be in poverty. This very thing is the
greatest token of love. For "whom the Lord loveth He chasteneth, and scourgeth every son
whom He receiveth," (Heb. xii. 6.) And again, "My son, if thou dost purpose to serve the
Lord, prepare thy soul for trial, make ready thy heart, and be strong," (Ecclesiasticus
ii. 1.) Let us then, beloved, cast these vain imaginations away from us, and these common
sayings; for "filthiness and foolish talking and jesting, let it not proceed out of your
mouth," (Eph. v. 4.) Let us not say such things; and if we see others speaking thus, let
us refute them, let us boldly arise and put a stop to such shameless speech. Tell me, if
you should see any robber prowling about the road, lying in wait for those that pass by,
and plundering the land, secreting gold and silver in caves and hiding-places, and
shutting up in such places a great quantity of booty, gaining from this course of life
rich garments and many captives; tell me, should you then think him happy on account of
such wealth? Or should you think him miserable on account of the judgment about to
overtake him? And even if he should escape this, if he should not be delivered into the
hand of justice, nor fall into prison, nor have any accuser, nor come to trial, but eat
and drink and enjoy great abundance, still we do not think him happy because of present
and visible circumstances; but we think him miserable on account of the things which are
to come, and to which we look forward.

46 In the same way reason with yourself concerning the rich and the avaricious. Robbers
lie in wait in the way and plunder travellers, and hide the wealth of others in their own
lurking-places----in caves or dens. Do not, therefore, think them happy on account of the
present, but miserable on account of the future----on account of the fearful judgment, the
inevitable account to be rendered----the outer darkness which will envelop them. Even
though robbers often escape the hand of men, yet, notwithstanding though we know this, we
deprecate for ourselves such a life as theirs, or even for our enemies we should deprecate
such an accursed prosperity. Yet with respect to God such a thing cannot be said. No one
can escape His judgment, but all who in any way live in covetousness and rapine will
undergo the punishment allotted by Him----that deathless punishment which has no end,----
in the same way as also did this rich man.

47 Taking all this, therefore, into consideration, beloved, think those blessed, not who
live in wealth, but in virtue; think those miserable, not those who live in poverty, but
in wickedness: let us look not at the present, but at the future; let us examine, not the
outward appearance, but the conscience of each man; and following after the virtue and the
bliss of right actions, let us, whether we be wealthy or poor, emulate Lazarus. He endured
not one, nor two, nor three, but many tests of his goodness. These tests were his poverty,
his weakness, his lack of helpers, his suffering these evils in a place where there was at
hand the means of complete relief, while no one vouchsafed a word of comfort, his seeing
him who disregarded him possessing all that abundance, and not only possessing abundance,
but living in wickedness, and suffering no ill; also, his being able to look to no other
Lazarus, and his being unable to console himself by the thought of the resurrection. And
besides all the aforesaid ills, there was his having to bear an ill-character among many,
for the very reason that he was a sufferer. There was, not only for two or three days, but
for his whole life, the seeing himself in such circumstances, and the rich man in the very
opposite.

48 What excuse, therefore, shall we have if, while this man bore all these excessive evils
with such fortitude, we cannot bear even the half of them? for you are unable----you are
unable, I say, to show, or even to name, any man who has borne such numerous and heavy
evils. For this cause, therefore, Christ brought them before our notice, in order that
whensoever we fall into trouble, seeing in his case the exceeding greatness of his
affliction, we may, from his wisdom and patience, gain effectual consolation and comfort;
for he is set as a general instructor of the whole world, for all who are suffering any
kind of distress; enabling all to look to one who surpassed them all in the exceeding
greatness of his woes. For all these things, therefore, let us give thanks unto God----the
merciful God; let us reap the benefit of this narrative, continually bearing it in mind,
in the assembly, at home, in the market, yea everywhere; and let us diligently gain all
the wealth of wisdom contained in this parable, in order that we may without grief pass
through evils, and that we may attain the good things in store. Which benefits may we all
be enabled to gain, by the grace and kindness of our Lord Jesus Christ, to whom, with the
Father, together with the Holy Spirit, be praise, honour, adoration, now and ever, even to
all eternity. Amen.

49 [Footnotes moved to the end and numbered]


FOUR DISCOURSES ON THE RICH MAN AND LAZARUS
===========================================

FOUR DISCOURSES ON THE RICH MAN AND LAZARUS continued

DISCOURSE 2

DISCOURSE II.

1 CONCERNING LAZARUS ---- AND THAT THE SOULS OF THOSE THAT DIE A VIOLENT DEATH DO NOT
BECOME WANDERING SPIRITS----CONCERNING ALSO FUTURE JUDGMENT, AND CHARITY. 1. I was pleased
yesterday to see your right feeling when I entered upon the subject of Lazarus, inasmuch
as you approved of the patience of the poor man, and shrank from the cruelty and
inhumanity of the rich man. These are no small tokens of a noble mind. For if, though not
possessing virtue, we yet praise it, then we may be at all events more able to attain it.
In like manner if, though we do not flee from sin, we still blame sin, then we may at all
events be able to escape from it. Since, therefore, you received that address with great
favour, let me deliver to you those things which still remain. 2 You then saw Lazarus in
the gateway of the rich man; to-day behold him in Abraham's bosom. You saw him then licked
by dogs; see him now guarded and tended by angels. You saw him then in poverty; behold him
now in affluence. You saw him wanting food; behold him enjoying the greatest plenty. You
saw him engaged in the contest; behold him crowned as victor. You saw his labour; behold
his reward; behold it, whether you be rich or poor,----if rich, that you may not think
highly of wealth apart from virtue,----if poor, that you may not think poverty, in itself,
an evil. To both classes this man may afford instruction. If he, living in poverty, did
not resent his lot, what excuse will they have who do so in wealth? If, living in want and
amid so many ills, he could give thanks, what defence can they make who, while they
possess abundance, have no desire to attain to the virtue of thankfulness? Again; those
who are poor, and who on that account are vexed and discontented, what excuse can they
have, when this man, who lived in continual hunger and poverty, desertion and weakness,
and who passed his days hard by the dwelling of a rich man; who was scorned by all, while
there was no one else who had suffered the like, to whom he might look, still showed such
patience and resignation? Prom him we may learn not to think the rich happy nor the poor
miserable.

3 Or rather, to speak the truth, he is not rich who is surrounded by many possessions, but
he who does not need many possessions; and he is not poor who possesses nothing, but he
who requires many things. We ought to consider this to be the distinction between poverty
and wealth. When, therefore, you see any one longing for many things, esteem him of all
men the poorest, even though he possess all manner of wealth; again, when you see one who
does not wish for many things, judge him to be of all men most affluent, even if he
possess nothing. For by the condition of our mind, not by the quantity of our material
wealth, should it be our custom to distinguish between poverty and affluence. As also in
the case of a man who is always thirsty, we do not say that he is in health, even should
he enjoy abundance,----even should he lie beside rivers and streams; for what is the use
of this abundance of water while his thirst is unquenched? Thus also we conclude in the
case of the rich; we can never think those wealthy who are perpetually desiring and
thirsting for other people's possessions, not even if they enjoy a certain kind of
abundance. For he who cannot restrain his desires, even if he should be surrounded by
every kind of possessions, how can he ever be rich?

4 Those, indeed, who are satisfied with their own property, enjoying what they have, and
not casting a covetous eye on the substance of others, even if they be, as to means, of
all men the most limited, ought to be regarded as the most affluent. For he who does not
desire other people's possessions, but is willing to be satisfied with his own, is the
wealthiest of all. 5 However, with your permission, let us return to the proposed subject.
"It came to pass," it is said, "that Lazarus died; and he was carried up by angels," (Luke
xvi. 22.) Here, before I proceed, I desire to remove a wrong impression from your minds.
For it is a fact that many of the less instructed think that the souls of those who die a
violent death become wandering spirits, (demons.) But this is not so. I repeat it is not
so. For not the souls of those who die a violent death become demons, but rather the souls
of those who live in sin; not that their nature is changed, but that in their desires they
imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, "Ye
are the children of the devil," (John vii. 44.) He said that they were the children of the
devil, not because they were changed into a nature like his, but because they performed
actions like his. Wherefore also He adds:---- "For the lusts of your father ye will do."
Also John says: "O generation of vipers, who hath warned you to flee from the wrath to
come? Do therefore works meet for repentance. And think not to say, We have Abraham for
our father" (Matt. iii. 7-9.) The Scripture, therefore, is accustomed to base the laws of
relationship, not on natural origin, but on good or evil disposition; and those to whom
any one shows similarity of manners and actions, the Scripture declares him to be their
son or their brother.

6 2. But for what object did the evil one introduce this wicked saying? It is because he
would strive to undermine the glory of the martyrs. For since these also died a violent
death, he did this with the intention of spreading a low estimation of them. This,
however, he is unable to effect; they remain in possession of their former glory. But
another and more grievous thing he has brought to pass; he has, by these means, persuaded
the wizards who do his work to murder many innocent children, expecting them to become
wandering spirits, and afterward to be their servants. But these notions are false: I
repeat they are false. What then if the demons say, "I am the spirit of such and such a
monk"? Neither because of this do I credit the notion, since evil spirits say so to
deceive those who listen to them. 7 For this reason St Paul stopped their mouth, even when
speaking the truth, in order that they might not, on this pretext, at another time mingle
falsehood with the truth, and still be deemed worthy of credit. For when they said, "These
men are the servants of the most high God, which show unto us the way of salvation," (Acts
xvi. 17;) being grieved in spirit, he rebuked the sorceress, and commanded the spirits to
go out. What evil was there in saying, "These men are the servants of the most high God"?
Be that as it may, since many of the more weak-minded cannot always know how to decide
aright concerning things spoken by demons, he at once put a stop to any credence in them.
"If," he implied, "thou art one of those in dishonour, thou hast no liberty of speaking:
be silent, and open not thy mouth; it is not thy office to preach; this is the privilege
of the apostles. Why dost thou arrogate to thyself that which is not thine? Be silent!
thou art fallen from honour." The same thing also Christ did, when the evil spirits said
to Him, "We know Thee who Thou art," (Mark i. 24; Luke iv. 24.) He rebuked them with great
severity, teaching us never to listen to spirits, not even when they say what is true.
Having learnt this, therefore, let us not trust at all in an evil spirit, even though he
speak the truth; let us avoid him and turn away. Sound doctrine and saving truth are to be
learned with accuracy, not from evil spirits, but from the Holy Scripture.

8 To show that it is not true that the soul, when it departs from the body, comes under
the dominion of evil spirits, hear what St Paul says: "He that is dead is freed from sin,"
(Rom. vi. 7,) that is, he no longer sins. For if while the soul dwells in the body, the
devil can use no violence against it, it is clear that he cannot when the soul has
departed. How is it then, say they, that men sin, if they do not suffer any violence? They
sin voluntarily and intentionally, surrendering themselves without compulsion or coercion.
And this all those prove who have overcome the evil one's devices. Thus [Satan] was unable
to persuade Job to utter any blasphemous word, though he tried a thousand plans. Hence it
is manifest that it is in our power either to be influenced or not to be influenced by his
counsels; and that we are under no necessity nor tyranny from him. And not only from that
which has just been said, but from the parable, it is quite certain that souls when they
leave the body do not still linger here, but are forthwith led away. And hear how it is
shown: "It came to pass," it is said, "that he died, and was carried away by the angels.
Not the souls of the just only, but also those of sinners are led away. This also is clear
from the case of another rich man.

9 For when his land brought forth abundantly, he said within himself, "What shall I do? I
will pull down my barns and build greater," (Luke xii. 18. Than this state of mind nothing
could be more wretched. He did in truth pull down his barns; for secure storehouses are
not built with walls of stone; they are "the mouths of the poor. But this man neglecting
these, was busy about stone walls. What, however, did God say to him? "Thou fool, this
night shall they require thy soul of thee. Mark also: in one passage it is said that the
soul is carried away by angels; in the other, that "they require it; and in the latter
case they lead it away as a prisoner; in the former, they guard and conduct it as a
crowned victor. And like as in the arena a combatant, having received many wounds, is
drenched with blood; his head being then encircled with a crown, those who stand ready by
the spot take him up, and with great applause and praise they bear him home amid shouting
and admiration. In this way the angels on that occasion led Lazarus also away. But in the
other instance dreadful powers, probably sent for that purpose, required the soul. For it
is not of its own accord that the soul departs this life; indeed, it is not able.

10 For if when we travel from one city to another we need guides, much more does the soul
stand in want of those who can conduct it, when it is separated from the flesh, and is
entering upon the future state of existence. For this reason it often rises up and again
sinks down into the depth below; it fears and shivers as it is about to put off the flesh.
The consciousness of sin ever pierces us, and chiefly at that hour when we are about to be
led hence to the account there to be rendered, and to the awful tribunal. Then, if a man
has robbed, if he has been covetous, if he has been haughty, if he has unjustly been any
one's enemy, if he has committed any other sin whatsoever, all the load of guilt is
brought fresh to light, and being placed before the eye causes mental compunction. And as
those who live in prison are always in sorrow and pain, and especially on that day when
they are to be led forth, and brought to the place where they are to be tried, and placed
at the bar, and hear the voice of the judge within; as they then are full of fear, and
seem no better than dead men, so the soul, though it is much pained at the very moment of
the sinful act, is much more afflicted when about to be hurried away.

11 3. Ye are silent as ye listen to these things. Much rather would I have silence than
applause. Applause and praises tend to my own glory; but silence tends to make you wiser.
I know that what has been said causes pain, but it brings also great and inexpressible
advantage. That rich man, if he had had some one to admonish him of these things, and had
not had those flatterers counselling him always with a view to favour, and encouraging him
in luxury, would not have come to the place of punishment; he would not have endured those
insupportable tortures, he would not afterwards have repented so inconsolably. But since
all his associates spoke with a view to favour, they betrayed him to the fire. Oh that we
could at all times and constantly act wisely with respect to these things, and speak thus
concerning future punishment! "In all thy words," it is said, "remember thy latter end,
and thou wilt never sin," (Ecclus. vii. 36. And again, "Prepare thy work for going forth,
and make ready for thy journey," (Prov. xxiv. 27, LXX. If thou hast defrauded any one of
anything, restore it, and say with Zacchaeus "I restore him fourfold," (Luke xix. 8. If
thou hast slandered any, if thou hast been any one's enemy, be reconciled before thou
comest before the Judge. Settle every affair here, that thou mayest see that tribunal with
untroubled mind.

12 As long as we are here we have good hope, but when we come there, we no longer have it
in our power to repent nor to cleanse ourselves from our sins. Wherefore it is necessary
to be always ready for our going thither. For what if this evening it should seem good to
the Lord to call us? What if He should do so to-morrow? The future is left uncertain, that
we may be constantly striving and prepared for departure. Thus then Lazarus was at all
times submissive and patient, and therefore he was led away with such honour. The rich man
also died and was buried: his soul also was buried in the body as in a tomb, and bore
about its sepulchre, the flesh. Having fettered his soul by drinking and gluttony as by a
chain, he had thus made it inactive and dead. 13 Beloved, do not carelessly pass by this
word "he was buried; but let us think of the tables inlaid with silver, the couches, the
carpets, the vestments, all the ornaments throughout the house, the unguents, the
perfumes, the abundance of wine, the variety of meats, the confections, the cooks, the
flatterers, the attendants, the household slaves, and all the rest of the display, all
burnt up and come to nought. All is ashes, all cinders and dust, lamentations and
mourning; no one any longer able to help him, or to bring back the departing soul. Then
was made manifest the real power of gold, and of all the rest of his wealth. From all that
crowd of attendants, he departed naked and alone, not being able out of all that abundance
to carry anything away; but he went away destitute and deserted. No one of all his
servants, no one of his supporters was at hand to rescue him from punishment, but led away
from all these, he is alone taken to bear those insupportable penalties. Truly "all flesh
is as grass, and all the glory thereof as the flower of grass. The grass withereth, and
the flower fadeth; but the word of the Lord abideth for ever," (Isa. xl. 6, 7. Death came
and withered all those things, and seizing the man himself as a captive, led him away
downcast, filled with shame, speechless, trembling, afraid; him who had, as in a dream,
enjoyed all that luxury.

14 And after this, the rich man became a suppliant of the poor man, and required a supply
from the table of him who once was famishing, and who lay at his gate, licked by dogs.
Affairs were now reversed. All men now learned which was the rich man and which the poor,
and that Lazarus was one of the most wealthy of men, and the rich man one of the most
destitute. Just as in a play, certain men enter, wearing masks of kings and generals, and
physicians and orators, and sophists and soldiers, being themselves in reality none of
these; thus also, with respect to the present life, both poverty and wealth are only
masks. As, therefore, when sitting in the theatre, you see one of the players on the
stage, having on the mask of a king, you do not think him happy, nor think him really a
king; neither would you wish to become like him; but since you know that he is some common
man or other----a rope-maker, perhaps, or a worker in brass, or some one else of that
sort, you do not think him happy because of his mask and his dress, nor do you judge of
his condition in life by these things, but you rather look down upon him because of his
insignificance in other respects. Thus in truth also, here in this present life, it is as
if we were sitting in a theatre, and looking at the players on the stage.

15 Do not, when you see many abounding in wealth, think that they are in reality wealthy,
but dressed up in the semblance of wealth. And as one man, representing on the stage a
king or a general, often may prove to be a household servant, or one of those who sell
figs or grapes in the market; thus the rich, man may often chance to be the poorest of
all. For if you remove his mask and examine his conscience, and enter into his inner mind,
you will find there great poverty as to virtue, and ascertain that he is the meanest of
men. As also, in the theatre, as evening closes in, and the spectators depart, those who
come forth divested of their theatrical ornaments, who seemed to all to be kings and
generals, now are seen to be whatever they are in reality; even so with respect to this
life, when death comes, and the theatre is deserted, when all, having put off their masks
of wealth or of poverty, depart hence, being judged only by their works, they appear, some
really rich, some poor; some in honour, some in dishonour. Thus it often happens, that one
of those who are here the most wealthy, is there most poor, as it was also in the case of
this rich man.

16 For when evening, that is, death, came, and he went out from the theatre of the present
life, and put off his mask, he was seen there to be poorest of all, even so poor as not to
possess a drop of water, but obliged to beg for this, and not gain the object of his
petition. What could be more abject than poverty like this? And hear how having lifted up
his eyes, he said to Abraham, "Father, have mercy on me and send Lazarus, that he may dip
the tip of his finger in water and cool my tongue," (Luke xvi. 24. Do you see how great
his tribulation is? Him whom he passed by when he was close at hand, he now calls to when
far off; him upon whom he often, in going out and coming in, did not bestow a glance, he
now, when far off, regards steadfastly.

17 But why does he now look at him? Very often, perhaps, the rich man had said, "What need
have I of piety and goodness? All things flow to me as from a perennial fountain. I enjoy
great honour, great prosperity. I suffer no unwished-for casualty. Why should I strive
after goodness? This poor man, though he lives in piety and goodness, suffers a thousand
ills. Many in these days often say such things. In order, therefore, that these false
notions might be completely rooted out, it is shown to the rich man, that for wickedness
there is in store punishment, and for righteous toil, a crown and honour. And not only on
this account did the rich man then see the poor man, but also that the rich man should
endure the same that the poor man had endured, and in a higher degree. As therefore, in
the case of the poor man, his being laid at the gate of the rich man, and thus seeing the
prosperity of another, had made his affliction much heavier, thus also, in the case of the
rich man, it made his pain greater, that he, now lying in the place of punishment, also
sees the bliss of Lazarus; so that, not only by the very nature of torture, but by the
contrast with the other's honour, he should bear more insufferable punishment.

18 And as God, when He drove Adam forth from Paradise, caused him to dwell opposite to
Paradise, that the constant sight, ever renewing his grief, might produce in him a sense
of his falling away from good; thus also did He place this man within sight of Lazarus,
that he might see of what he had deprived himself. "I sent to thee," He might say, "this
poor man Lazarus to thy gate, that he might be to thee a teacher of virtue, and an
oportunity for the exercise of benevolence. Thou didst overlook the gain; thou wert not
willing to use aright this means of salvation. From henceforth find it to be a cause of
increased pain and punishment." 19 We learn from this that all those whom we have de-
spitefully treated or wronged will then meet us face to face. Still this man was not in
any way wronged by the rich man: for the rich man did not seize any of his property; yet
he bestowed not upon him any of his own. And since he did not bestow anything on him, he
had the neglected poor man for his accuser. What mercy can he expect who has robbed other
men's goods, when he is surrounded by all those whom he has injured! No need is there of
witnesses, none of accusers, none of evidences or proofs; but the very deeds themselves,
whatsoever we have committed, will then be placed before our own eyes.

20 Behold, then, it is said, the man and his works. This also is robbery----not to impart
our good things to others. Very likely it may seem to you a strange saying; but wonder not
at it, for I will, from the Divine Scriptures, bring testimony showing that not only
robbery of other men's goods, but also the not imparting our own good things to others,
----that this also is robbery, and covetous-ness, and fraud. What then is this testimony?
God, rebuking the Jews, speaks thus through the prophet: "The earth has brought forth her
fruit, and ye have not brought in the tithes; but the plunder of the poor is in your
houses," (Mal. iii. 10. Since, it is said, ye have not given the customary oblations, ye
have robbed the poor. This is said in order to show to the rich that they possess things
which belong to the poor, even if their property be gained by inheritance,----in fact,
from what source soever their substance be derived. And, again, in another place, it is
said, "Do not deprive the poor of life," (Ecclus. iv. 1. Now, he who deprives, deprives
some other man of property. It is said to be deprivation when we retain things taken from
others. And in this way, therefore, we are taught that if we do not bestow alms, we shall
be treated in the same way as those who have been extortioners. Our Lord's things they
are, from whencesoever we may obtain them.

21 And if we distribute to the needy we shall obtain for ourselves great abundance. And
for this it is that God has permitted you to possess much,----not that you should spend it
in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of
luxury, but that you should distribute it to the needy. And just as if a receiver of
taxes, having in charge the king's property, should not distribute it to those for whom it
is ordered, but should spend it for his own enjoyment, he would pay the penalty and come
to ruin; thus also the rich man is, as it were, a receiver of goods which are destined to
be dispensed to the poor----to those of his fellow-servants who are in want. If he then
should spend upon himself more than he really needs, he will pay hereafter a heavy
penalty. For the things he has are not his own, but are the things of his fellow-servants.

22 5. Let us then be as sparing of our possessions as we should be of those of other
people, that they may become really our own. In what manner, then, can we be as sparing of
them as of those of other people? By not expending them on superfluous wants, nor for our
own needs only, but by imparting them also to the poor. Even if you are a rich man, if you
spend more than you need, you will render an account of the property which has been
entrusted to you. This same thing happens in great households. Many in this way entrust
their entire property into the hands of dependants; yet those who are thus trusted take
care of the things delivered to them, and do not squander the deposit, but distribute to
whomsoever and whensoever the master orders. The same thing do you. If you have received
more than others, you have received it, not that you only should spend it, but that you
should be a good steward of it for the advantage of others.

23 It is worth while to inquire here, why it was that the rich man beheld Lazarus, not in
company with any other of the just, but in the bosom of Abraham? Abraham was hospitable,
and that there might be this rebuke of his own inhospitality, therefore it was that the
rich man saw Lazarus there. Abraham used to lie in wait for those who passed by, and
constrain them to enter his abode; but this rich man neglected even one that lay within
his very porch; and while he had such a treasure, such an opportunity of salvation,
overlooked it each day, and did not show kindness to the poor man, even with respect to
the necessaries of life. But the patriarch was not like this. He was the very opposite.
Sitting at the tent-door he captured, as it were, all those that passed by, and as a
fisher casting his net into the sea, draws up fishes, and draws up also, it may be,
sometimes gold or pearls, so also he, a fisher of men, once entertained even angels; and
there was this wonderful circumstance, that he did so without knowing it. The same thing
also St Paul with much admiration insists on, in these words: "Be not forgetful to
entertain strangers; for thereby some have entertained angels unawares," (Heb. xiii. 2.
And well does he say unawares, (e1laqon. For if they had knowingly received them with such
good-will, they would have done no great or wonderful thing:

24 all the praise depends on the fact that not knowing who they were that passed by, and
supposing them to be simply wayfaring men, they with such alacrity invited them to enter.
If when you receive some noble and honourable man you display such zeal as this, you do
nothing wonderful; for the nobility of the guest obliges even the inhospitable often to
show all kindness. It is this that is great and admirable,----that when they are chance
guests, wanderers, people of limited means, we receive them with great good-will. Thus
also Christ, speaking of those who acted thus, said: "Inasmuch as ye have done it unto one
of the least of these, ye have done it unto Me," (Matt. xxv. 45. And again, "It is not the
will of your Father that one of these little ones should perish," (Matt. xviii. 14. And
again, "Whoso shall offend one of these little ones, it were better for him that a
millstone were hanged about his neck, and that he were cast into the sea," (Matt. xviii.
6. And at all times Christ said much on behalf of the poor and lowly.

25 Since Abraham also was wise in this respect, he did not inquire of travellers as to who
they were, or from whence they came, as we do in these days; but he simply received all
who passed by. It becomes him that is truly well-disposed not to require an account of a
man's past life, but simply to relieve poverty and to satisfy want. The poor man has only
one plea----his poverty, and his being in want. Demand from him nothing more; but if he be
the most wicked of all, and be in need of necessary food, you ought to satisfy his hunger.
Thus did Christ command us to do, when he said, "Be ye like your Father which is in
heaven, for He maketh His sun to shine on the evil and on the good, and sendeth rain on
the just and on the unjust," (Matt. v. 45. The merciful man is as a harbour to those who
are in need; and the harbour receives all who are escaping shipwreck, and frees them from
danger, whether they be evil or good; whatsoever kind of men they be that are in peril, it
receives them into its shelter. You also, when you see a man suffering shipwreck on land
through poverty, do not sit in judgment on him, nor require explanations, but relieve his
distress. Why do you give yourself unnecessary trouble? God frees you from all such
anxiety and labour.

26 How many things would many men have said, and how many difficulties would they have
caused, if God had commanded us to inquire accurately into a man's life, his antecedents,
the things which each man had previously done; and after this, to have pity on him! But
now are we free from all this trouble. "Why, then, do we burden ourselves with superfluous
cares? To be a judge is one thing, to be merciful is another. Mercy is called by that name
for this reason, that it gives even to the unworthy. This again St Paul teaches, when he
says, "Be not weary in doing good, indeed to all, but especially unto them that are of the
household of faith," (Gal. vi. 10. If we are concerned and troubled about keeping the
unworthy away, it will not be likely that the worthy come within our reach; but if we
impart to the unworthy, also the worthy ----even those who are so worthy as to
counterbalance all the rest----will assuredly come under our influence. In this way it
befell Abraham, of blessed memory, who, not troubling himself nor being inquisitive about
these wayfarers, was once privileged to entertain even angels. Him let us zealously
imitate, and also his descendant Job. For even he imitated with all diligence the
magnanimity of his progenitor, and therefore spoke thus: "My door was open to every
traveller," (Job xxxi. 32, LXX. It was not open to one and. closed to another, but open to
all alike.

27 6. Thus, I beseech you, let us also do, not making a more minute inquiry than is
necessary. For the need of the poor man is a sufficient cause of itself; and whosoever
with this qualification should at any time come to us, let us not trouble ourselves
further; for we do not minister to the character, but to the man: we have pity on him, not
on account of his virtue, but on account of his calamity, in order that we also may gain
that great mercy from the Lord----that we also, though unworthy, may gain His favour. For
if we seek for worthiness in our fellow-servants, and make diligent inquiry, the same also
will God do to us; and if we demand explanations from our fellow-servants, we ourselves
shall fail to gain favour from above. "With what judgment," it is said, "ye judge, ye
shall be judged," (Matt. viii. 2.)

28 But let us again turn our discourse to the subject on hand. Seeing this poor man,
therefore, in the bosom of Abraham, the rich man said, "Father Abraham, have mercy on me,
and send Lazarus." Why does he not address his words to Lazarus? It seems to me that he
was ashamed and daunted, and that he thought that Lazarus would assuredly retain an angry
remembrance of the things done to him. He would say within himself, "If I, while I enjoyed
such abundance, and without any just complaint against him, neglected this man when he
lived in such misery, and did not bestow upon him even the crumbs, much more will he who
has been thus neglected, not yield to pity." We do not say this to disparage Lazarus; for
he was not at all thus disposed----far from it; but the rich man, fearing such things as
this, did not address him, but raised his voice to Abraham, whom he might suppose to be
ignorant of what had happened. And now he strove to gain the service of that finger which
he had often allowed to be licked by dogs.

29 What then did Abraham say to him? "Son! thou in thy lifetime receivedst thy good
things," (Luke xvi. 25.) Mark the wisdom----mark the tenderness of the saint! He did not
say, "Inhuman and cruel man! full of all wickedness! Having inflicted such evils on this
man, dost thou now speak of benevolence, or pity, or compassion! Dost thou not blush! Art
thou not ashamed!" But what does he say? "Son," he saith, "thou receivedst thy good
things." For it is also written, "Thou shalt not add trouble to an afflicted soul,"
(Ecclus. iv. 3.) The trouble which he has brought upon himself is sufficient. Besides
this, and to the end that you may not suppose that he hinders Lazarus from going to the
rich man because of any feeling of revenge for the past, Abraham addresses him as "son,"
as if he would by this mode of address apologise for himself. "Whatever is in my power,"
he implies, "I grant to thee; but to leave this place is not now in my power. Thou didst
receive thy good things." Why also did he not say "thou hadst" (ἔλαβες), but "thou
receivedst" (ἀπέαβες)? Here I perceive a vast sea of thought opening out before us.

30 Therefore, keeping in mind with all care the things which have been already said, as
well those now said as those yesterday, let us safely store them in the mind. By means of
that which has been said, make yourselves better prepared to hear that which will be
spoken on another occasion, and, if possible, remember all that has been said; and if that
be not possible, I beg that, chiefest of all, you will remember constantly that not to
share our own riches with the poor is a robbery of the poor, and a depriving them of their
livelihood; and that that which we possess is not only our own, but also theirs. If our
minds are disposed in accordance with this truth, we shall freely use all our possessions;
we shall feed Christ while hungering here, and we shall lay up great treasures there; we
shall, be enabled to attain future blessedness, by the grace and favour of our Lord, with
whom, to the Father and the Holy Spirit, be glory, honour, might, now and ever, even to
all eternity. Amen.

31 [Footnotes moved to the end and numbered]

DISCOURSE 3

DISCOURSE III.

1 CONCERNING LAZARUS---- CONCERNING READING THE SCRIPTURES ---- THE REASON WHY IT IS NOT
SAID, "THOU HADST," BUT "THOU RECEIVEDST "----WHY IS IT THAT THE JUST OFTEN FALL INTO
TROUBLES, WHILE THE WICKED ESCAPE THEM? 2 1. The parable about Lazarus has benefited us
not a little, both rich and poor, teaching the latter to bear poverty well, and not
allowing the former to think highly of their riches; but showing, by the circumstances of
the case, that he is of all men to be most pitied who lives in luxury without sharing his
wealth with others. Allow me again to take up the same subject; since, also, those who
work in mines, wherever they see many grains of gold, there they dig again, and do not
cease until they have gathered out all that can be found. Let us, therefore, proceed, and,
at the place where we left off yesterday, there again recommence the discourse. It might
be possible, indeed, to unfold to you the whole parable in a single day; but we do not
strive to be able to depart with the feeling that we have said a great deal, but that you,
having received and retained the things spoken, may be able, through this carefulness, to
gain a sense of real spiritual benefit. A tender mother about to change the food of her
child from milk to more solid diet, if she were at once to give it unmixed wine would
injure it, for the child would at once reject the new diet. She feeds it little by little,
and thus the new nourishment is received without trouble. In order that you may not feel
distaste for the offered food, we do not without preparation pour out to you from the cup
of instruction; but distributing the portion over several days, we give an interval of
repose from the toil of hearing, that both that which has been said may be firmly fixed in
your understanding and in your heart, and that you may receive that which is about to be
said with constant and increasing zeal.

3 Thus I often state several days beforehand the subject about to be considered, in order
that, in the intervening time, you may take a book and go through the whole passage; and,
noticing what has been stated and what reserved, you may be prepared to hear more
intelligently that which is to be said. 4 This, also, I am ever urging, and shall not
cease to urge, that you give attention, not only to the words spoken, but that also, when
at home in your house, you exercise yourselves constantly in reading the Divine
Scriptures. This, also, I have never ceased to press upon those who come to me privately.
Let not any one say to me that these exhortations are vain and irrelevant, for "I am
constantly busy in the courts," (suppose him to say; "I am discharging public duties; I am
engaged in some art or handiwork; I have a wife; I am bringing up my children; I have to
manage a household; I am full of worldly business; it is not for me to read the
Scriptures, but for those who have bid adieu to the world, for those who dwell on the
summit of the hills; those who constantly lead a secluded life. What dost thou say, O man?
Is it not for thee to attend to the Scriptures, because thou art involved in numerous
cares? It is thy duty even more than theirs, for they do not so much need the aid to be
derived from the Holy Scriptures as they do who are engaged in much business.

5 For those who lead a solitary life, who are free from business and from the anxiety
arising from business, who have pitched their tent in the wilderness, and have no
communion with any one, but who meditate at leisure on wisdom, in that peace that springs
from repose----they, like those who lie in the harbour, enjoy abundant security. But
ourselves, who, as it were, are tossed in the midst of the sea, cannot avoid many
failings, we ever stand in need of the immediate and constant comfort of the Scriptures.
They rest far from the strife, and, therefore, escape many wounds; but you stand
perpetually in the array of battle, and constantly are liable to be wounded: on this
account, you have more need of the healing remedies. For, suppose, a wife provokes, a son
causes grief, a slave excites to anger, an enemy plots against us, a friend is envious, a
neighbour is insolent, a fellow-soldier causes us to stumble----or often, perhaps, a judge
threatens us, poverty pains us, or loss of property causes us trouble, or prosperity puffs
us up, or misfortune overthrows us;----there are surrounding us on all sides many causes
and occasions of anger, many of anxiety, many of dejection or grief, many of vanity or
pride; from all quarters, weapons are pointed at us. Therefore it is that there is need
continually of the whole armour of the Scriptures. For, "understand," it says, "that thou
passest through the midst of snares, and walkest on the battlements of a city," (Ecclus.
ix. 13.

6 The lusts of the flesh also more grievously afflict those who are engaged in the midst
of business. For a noble appearance and beautiful person gain power over us through the
eyes; and wicked words, entering by the cars, trouble our thoughts. Often, also, a well-
modulated song softens the constancy of the mind. But why do I say these things'? For that
which seems to be weaker than all these, even the odour of sweet scents from the
meretricious throng with whom we meet, falling upon the senses, entrances us, and, by this
chance accident, we are made captive. 7 2. Many other such things there are that beset our
soul; and we have need of the divine remedies that we may heal wounds inflicted, and ward
off those which, though not inflicted, would else be received in time to come----thus
quenching afar off the darts of Satan, and shielding ourselves by the constant reading of
the Divine Scriptures. It is not possible----I say, it is not possible, for any one to be
secure without constant supplies of this spiritual instruction. Indeed, we may
congratulate ourselves, if, constantly using this remedy, we ever are able to attain
salvation. But when, though each day receiving wounds, we make use of no remedies, what
hope can there be of salvation?

8 Do you not notice that workmen in brass, or goldsmiths, or silversmiths, or those who
engage in any art whatsoever, preserve carefully all the instruments of their art; and if
hunger come, or poverty afflict them, they prefer to endure anything rather than sell for
their maintenance any of the tools which they use. It is frequently the case that many
thus choose rather to borrow money to maintain their house and family, than part with the
least of the instruments of their art. This they do for the best reasons; for they know
that when those are sold, all their skill is rendered of no avail, and the entire
groundwork of their gain is gone. If those are left, they may be able, by persevering in
the exercise of their skill, in time to pay off their debts; but if they, in the meantime,
allow the tools to go to others, there is, for the future, no means by which they can
contrive any alleviation of their poverty and hunger. We also ought to judge in the same
way. As the instruments of their art are the hammer and anvil and pincers, so the
instruments of our work are the apostolic and prophetic books, and all the inspired and
profitable Scriptures. And as they, by their instruments, shape all the articles they take
in hand, so also do we, by our instruments, arm our mind, and strengthen it when relaxed,
and renew it when out of condition.

9 Again, artists display their skill in beautiful forms, being unable to change the
material of their productions, or to transmute silver into gold, but only to make their
figures symmetrical. But it is not so with thee, for thou hast a power beyond theirs----
receiving a vessel of wood, thou canst make it gold. And to this St Paul testifies,
speaking thus: "In a great house there are not only vessels of gold and of silver, but
also of wood and of earth. If a man therefore purge himself from these, he shall be a
vessel unto honour, sanctified and meet for the master's use, and prepared unto every good
work," (2 Tim. ii. 20, 21. Let us then not neglect the possession of the sacred books,
that we receive no fatal injuries. Let us not hoard gold, but lay up, as our treasures,
these inspired books. For gold, whenever it becomes abundant, causes trouble to its
possessors; but these books, when carefully preserved, afford great benefit to those who
possess them. As also where royal arms are stored, though no one should use them, they
afford great security to those who dwell there; since neither thieves nor burglars, nor
any other evil-doers, dare attack that place. In the same way, where the inspired books
are, from thence all satanical influence is banished, and the great consolation of right
principles comes to those who live there; yea, even the very sight of these books by
itself makes us slower to commit iniquity.

10 Even if we attempt any forbidden thing, and make ourselves unclean, when we return home
and see these books, our conscience accuses us more keenly, and we become less likely to
fall again into the same sins. Again, if we have been steadfast in our integrity, we gain
more benefit, (if we are acquainted with the word; for as soon as one comes to the gospel,
he by a mere look both rectifies his understanding and ceases from all worldly cares. And
if careful reading also follows, the soul, as if initiated in sacred mysteries, is thus
purified and made better, while holding converse with God through the Scriptures. 11 "But
what," say they, "if we do not understand the things we read?" Even if you do not
understand the contents, your sanctification in a high degree results from it. However, it
is impossible that all these things should alike be misunderstood; for it was for this
reason that the grace of the Holy Spirit ordained that tax-gatherers, and fishermen, and
tent-makers, and shepherds, and goatherds, and uninstructed and illiterate men, should
compose these books, that no untaught man should be able to make this pretext; in order
that the things delivered should be easily comprehended by all----in order that the
handicraftsman, the domestic, the widow, yea, the most unlearned of all men, should profit
and be benefited by the reading. For it is not for vain-glory, as men of the world, but
for the salvation of the hearers, that they composed these writings, who, from the
beginning, were endued with the gift of the Holy Ghost.

12 3. For those without----philosphers, rhetoricians, and annalists, not striving for the
common good, but having in view their own renown----if they said anything useful, even
this they involved in their usual obscurity, as in a cloud. But the apostles and prophets
always did the very opposite; they, as the common instructors of the world, made all that
they delivered plain to all men, in order that every one, even unaided, might be able to
learn by the mere reading. Thus also the prophet spake before, when he said, "All shall be
taught of God," (Isa. liv. 13.) "And they shall no more say, every one to his neighbour,
Know the Lord, for they shall all know me from the least to the greatest," (Jer. xxxi.
34.) St Paul also says, "And I, brethren, when I came to you, came not with excellency of
speech, or of wisdom, declaring unto you the mystery of God," (1 Cor. ii. 1.) And again,
"My speech and my preaching was not with enticing words of man's wisdom, but in
demonstration of the Spirit and of power," (1 Cor. ii. 4.) And again, "We speak wisdom,"
it is said, "but not the wisdom of this world, nor of the princes of this world that come
to nought," (1 Cor. ii. 6.) For to whom is not the gospel plain? Who is it that hears,
"Blessed are the meek; blessed are the merciful; blessed are the pure in heart," and such
things as these, and needs a teacher in order to understand any of the things spoken?

13 But (it is asked) are the parts containing the signs and wonders and histories also
clear and plain to every one? This is a pretence, and an excuse, and a mere cloak of
idleness. You do not understand the contents of the book? But how can you ever understand,
while you are not even willing to look carefully? Take the book in your hand. Read the
whole history; and, retaining in your mind the easy parts, peruse frequently the doubtful
and obscure parts; and if you are unable, by frequent reading, to understand what is said,
go to some one wiser; betake yourself to a teacher; confer with him about the things said.
Show great eagerness to learn: then, when God sees that you are using such diligence, He
will not disregard your perseverance and carefulness; but if no human being can teach you
that which you seek to know, He himself will reveal the whole.

14 Remember the eunuch of the queen of Ethiopia. Being a man of a barbarous nation,
occupied with numerous cares, and surrounded on all sides by manifold business, he was
unable to understand that which he read. Still, however, as he was seated in the chariot,
he was reading. If he showed such diligence on a journey, think how diligent he must have
been at home: if while on the road he did not let an opportunity pass without reading,
much more must this have been the case when seated in his house; if when he did not fully
understand the things he read, he did not cease from reading, much more would he not cease
when able to understand. To show that he did not understand the things which he read, hear
that which Philip said to him: "Understandest thou what thou readest?" (Acts viii. 30.)
Hearing this question he did not show provocation or shame: but confessed his ignorance,
and said: "How can I, except some man should guide me?" (ver. 31.) Since therefore, while
he had no man to guide him, he was thus reading; for this reason, he quickly received an
instructor. God knew his willingness, He acknowledged his zeal, and forthwith sent him a
teacher.

15 But, you say, Philip is not present with us now. Still, the Spirit that moved Philip is
present with us. Let us not, beloved, neglect our own salvation! "All these things are
written for our admonition upon whom the ends of the world are come," (1 Cor. x. 11.) The
reading of the Scriptures is a great safeguard against sin; ignorance of the Scriptures is
a great precipice and a deep gulf; to know nothing of the Scriptures, is a great betrayal
of our salvation. This ignorance is the cause of heresies; this it is that leads to
dissolute living; this it is that makes all things confused. It is impossible----I say, it
is impossible, that any one should remain unbenefited who engages in persevering and
intelligent reading. For see how much one parable has profited us! how much spiritual good
it has done us! For many I know well have departed, bearing away abiding profit from the
hearing; and if there be some who have not reaped so much benefit, still for that day on
which they heard these things, they were rendered in every way better. And it is not a
small thing to spend one day in sorrow on account of sin, and in consideration of the
higher wisdom, and in affording the soul a little breathing time from wordly cares. If we
can effect this at each assembly without intermission, the continued hearing would work
for us a great and lasting benefit.

16 4. Let me then deliver to you the remainder of this parable. What is it that follows?
The rich man having said, "Send Lazarus that he may dip the tip of his finger in water and
cool my tongue," let us listen to that which Abraham says in reply. "Son, remember that
thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now
he is comforted, and thou art tormented. And besides all this, between us and you there is
a great gulf fixed: so that they which would pass from hence to you cannot; neither can
they pass to us from thence," (Luke xvi. 25, 26.) These words are heavy to bear and cause
us grief. I know, indeed, that in proportion to the wounds inflicted by conscience, is the
benefit received by the wounded mind. For if it were in the next world that these things
were said to us, as they were to this rich man, truly should we have to lament, and mourn,
and grieve, since time of repentance would no longer have been left us; but since we hear
these things here, where it is possible to become wise, and to purge away our sins, and
gain great confidence, and, fearing the evils that have befallen others, to repent,----let
us give thanks to the good God, who, by the punishment of others, stirs up our
sluggishness and wakes us from our slumber. For this reason it is that these things are
foretold, in order that we may not suffer the same. If God wished to punish us, He would
not have foretold these things; but since He does not wish that we should fall into
punishment, for this reason He foretells the punishment, that being made wise by the
warning, we may escape experience of such things.

17 But why does Abraham not say, "Thou hadst" (ἔλαβες) "thy good things," but "thou
receivedst" (ἀπέλαβες)? You remember, I dare say, that I said that here a vast and
boundless sea of thought is opened before us. For the word (ἀπέλαβες) receivedst suggests
and intimates the idea of debt; for any one receives (ἀπολάμβανει) that which is owing to
him. If then this rich man was wicked, yea, most wicked, cruel, or inhuman, why is it not
said to him," Thou hadst" (ἔλαβες) "thy good things," but "thou receivedst" (ἀπέλαβες), as
if it implied things deserved by, or owed to him? What then do we learn from this? That
some men, even wicked men, even those who have proceeded to the very extremity of
wickedness, may often have done one, or two, or three good things. And that this statement
is not mere conjecture is plain, from the following case. For what greater wickedness
could exist than that of the unjust judge? What could be more inhuman, what more impious?
This man neither feared God nor regarded men, (Luke xviii. 2.) Still, though living in
such wickedness, he performed one good act, namely, the having pity on the widow who
constantly troubled him; the yielding to grace, and granting her request, and proceeding
against those who troubled her. Thus also it happens that a man may be intemperate, and at
the same time often merciful; or he may be cruel, but also sober; and if he be both
intemperate and cruel, still, often in the business of life, he may do some good deed. And
similarly we ought to think of the good. For as the most depraved of men often do some
useful thing, so also the zealous and honourable often commit sin in some respect. "For
who," it is said, "can boast that he has a clean heart, or who can say that he is free
from iniquity?" (Prov. xx. 9.)

18 Since, therefore, it was likely that the rich man, though he had proceeded to the
extreme of iniquity, had done some good work; and that Lazarus, even though he had arrived
at the summit of virtue, had committed some sin, mark how the patriarch intimates both
these things, when he says, "Thou, in thy lifetime, receivedst thy good things, and
likewise Lazarus evil things." That which he says, implies this: "If thou also hast done
good, and reward was owing to thee for that, all this reward thou receivedst in that life
when thou didst live in luxury and wealthy enjoying great prosperity and success. This man
(Lazarus) also, if he did any wrong, has received all the equivalent in poverty and
hunger, being oppressed with the most extreme ills. Each of you has arrived here free----
this man from his sins, and thou from works of righteousness. Therefore, he has unmixed
consolation----thou endurest unmitigated punishment."

19 Thus when our righteousness is small and slender, and the burden of our sins great and
incalculable, and still we enjoy success here, and suffer no ill, we shall depart hence
entirely destitute and devoid of that reward of good actions, having "received all our
good things in this life." Also, when our works of righteousness are great and numerous,
and our transgressions few and slight, and we also suffer some kinds of ill, we are purged
from the transgressions here, and we receive there an unmixed recompense of our good acts,
prepared for us. Whenever, then, you see any one living in wickedness, and suffering no
misfortune, do not think him blessed, but mourn for and bewail him, as being about to
undergo his woes there, as did also this rich man. Again, when you see any one striving
after virtue, and enduring innumerable trials, consider him blessed; envy him as paying
the penalty for all his transgressions here, and about to receive the reward of his
constancy prepared for him there; as also it happened in the case of Lazarus.

20 5. Some men are punished here only; others suffer here no ill, but receive the whole
punishment hereafter; others are punished both here and hereafter. Which, then, of these
three classes do you esteem fortunate? Without doubt, the first; those who are punished
and purged from their sins here. But which class is second in order? You, perhaps, may
say, those who suffer nothing in this life, but undergo the whole punishment hereafter. I,
however, should say not those, but rather they who are punished in both worlds. For he who
in this life pays the penalty, will hereafter feel lighter pains; but he who must undergo
the whole infliction hereafter, will have an inexorable doom. Thus this rich man, not
being cleansed here from any of his indwelling sins, was so severely punished in the next
world as not to be able to procure even a drop of water. Also, with respect to those who
sin in this world, but suffer no ill, I pity them by far the most who, together with
freedom from punishment, also enjoy here luxury and security. For as the freedom from
penalty for sin in this world makes their future punishment more severe, so also when
sinners enjoy here great repose and luxury and success, this prosperity becomes to them a
means and cause of greater punishment and penalty. While in a state of sin, whenever we,
in the course of divine providence, receive honours, these very honours may the more
surely cast us into the fire.

21 If, for instance, any one should experience only long-suffering without making the
right use of it, he will receive heavier punishment. When, besides long-suffering, he
enjoys the highest honours, and, notwithstanding, remains in his wickedness, who can save
him from punishment? For, to show that they who here experience long-suffering prepare for
themselves unmitigated punishment hereafter, if they do not repent, hear what St Paul
says: "Thinkest thou, O man, that judgest them which do such things, and doest the same,
that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness,
and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to
repentance? But after thy hardness and impenitent heart treasurest up for thyself wrath
against the day of wrath and revelation of the righteous judgment of God," (Rom. ii. 3-5.
Whenever, then, thou seest any men abounding in riches, living in luxury, using precious
ointments, surfeiting day by day, having power and great honour and splendour, and, at the
same time, living in sin, and suffering no ill; for this very reason chiefly it is that we
weep and lament for them, that when sinning, they are not punished. Just as when you see
any one afflicted with dropsy, or any other disease, or having sores or wounds in all
parts of his body;

22 if, in addition to this, he indulges in drinking and eating, and thus aggravates his
malady, you not only do not admire him, nor think him happy on account of his luxury, but,
for this very reason, you think him wretched. In the same way, also, we should judge
concerning the affairs of the soul. Whenever you see a man living in wickedness, and
enjoying great prosperity, and suffering no calamity, on this account lament for him the
more, because, being under the power of disease and grievous corruption, he increases his
own weakness, becoming worse by luxury and indolence. For punishment is not in itself an
evil, but the real evil is sin. The latter separates us from God; the former leads us to
God, and mitigates His wrath. How is this shown? Hear the prophet saying, "O priests,
comfort ye, comfort ye my people. Speak to the heart of Jerusalem, and say that she has
received of the Lord's hand double for her sins," (Isa. xl. 1,2, LXX. And again: "O Lord
our God, give us peace, for thou hast repaid all to us," (Isa. xxvi. 12, LXX. And in order
that you may understand that some are punished here, others hereafter, hear what St Paul
saith, reproving those who partake of the mysteries unworthily. For having said, "He who
eateth this bread, and drinketh this cup unworthily, is guilty of the body and blood of
the Lord," (1 Cor. xi. 27,) he immediately adds, "For this cause many are weak and sickly
among you, and many sleep.

23 For if we would judge ourselves, we should not be judged; but now we are judged of the
Lord and chastened, in order that we should not be condemned with the world," (1 Cor. xi.
30-32. Do you see how the punishment inflicted here frees from the punishment hereafter?
Also with respect to him who had committed fornication, it is said, "Deliver such a one
unto Satan for the destruction of the flesh, that the spirit may be saved in the day of
our Lord Jesus Christ," (1 Cor. v. 5. Also from the case of Lazarus this is clear, that if
he had committed any ill, having been purged from it here, he departed hence clean. And
the same appears from the case of the paralytic man, who, having lived in weakness thirty
and eight years, was freed from sin by the length of his affliction. And that it was sin
for which he was thus afflicted, hear what Christ said, "Behold, thou art made whole: sin
no more, lest a worse thing come unto thee," (John v. 14. That some are punished here and
purified from sin, is therefore shown by these instances.

24 6. And. that some men, when they do not receive punishment here equivalent to the
magnitude of their offences, are punished both here and hereafter, hear what Christ saith
concerning the Sodomites. For having said, "Whosoever will not receive you, shake off the
dust from your feet," (Luke ix. 5; x. 11,) He proceeds to say, "It shall be more tolerable
for Sodom and Gomorrah in the day of judgment than for that city," (Luke x. 12.) The
expression more tolerable shows this, that they will be punished indeed, but more lightly,
since also here they paid the penalty. And that there are some who, in this world suffer
no ill, but in the next world endure the full punishment, the case of this rich man
teaches us, who there underwent such unmitigated punishment, as not even to enjoy the
consolation of a drop of water; for the whole infliction was to be meted out to him there.
As therefore, of those who commit sin, they who suffer no ill here, undergo greater
punishment hereafter; thus also, of those who live righteously, they who suffer many ills
here, enjoy greater honour there. And if there be two sinners, the one punished here, the
other not punished; the one who is punished is more fortunate than the one unpunished.
Again, if there be two righteous men, of whom one endures more, and the other fewer
trials; he that endures the most is the most fortunate, since to each will be rendered
according to his work.

25 What then? Is it not possible, they say, to enjoy ease both here and hereafter? This, O
man, is unattainable; it is one of the things impossible. It cannot, it cannot be, that he
who here enjoys ease and plenty, and continually indulges in every luxury----who lives a
vain and aimless life----can also enjoy honour hereafter. At the same time, if he be not
troubled by poverty, he still is troubled by desire, and from this cause suffers restraint
----a cause which gives rise to no small amount of trouble, Again, if disease do not
afflict him, yet evil passion burns within, and it is no slight pain that springs from
wrath; also, if trials be not laid upon him, yet wicked thoughts constantly arise to vex
him. It is by no means a trivial matter to restrain lawless desire, to put a stop to
vainglorious thoughts, to check insensate pride, to refrain from excess, to live in self-
denial. And he who does not accomplish these things, and such as these, can never attain
salvation. For that they who live luxuriously are not saved, hear what St Paul says
concerning widows, "She that liveth in pleasure is dead while she liveth," (1 Tim. v. 6.
And if this is said concerning a widow, much more is it true concerning a man.

26 Again, that it is not possible for one living a dissipated life to reach heaven, even
Christ has made quite plain, when He declares, "Strait is the gate, and narrow is the way,
which leadeth unto life, and few there be that find it," (Matt. vii. 4. How is it then
that it is said, "My yoke is easy, and my burden is light"? (Matt. xi. 30. For if the way
be narrow and confined, how can it again be called light and easy? We answer: The former
is true, because of the very nature of trial; the latter, because of the determination of
him who endures trial. For it is possible that that which is by nature unendurable, may
become light, when we bear it willingly. As, therefore, the apostles, being beaten,
returned rejoicing that they were counted worthy to suffer shame for the name of the Lord,
though the nature of such trial always causes tribulation and pain, still the previous
determination of those who received the stripes, even overcame the nature of things. With
respect to this same thing, St Paul says, "All that will live godly in Christ Jesus shall
suffer persecution," (2 Tim. iii. 12.

27 So that if man do not persecute, the devil fights against us, and we have need of much
philosophy and great perseverance, in order that, with the aid of prayer, we may be sober
and watchful,----that we may not covet the possessions of others,----that we may be
willing to distribute of our substance to those who are in need,----that we may bid
farewell to all self-indulgence, both with respect to dress and with respect to food,----
that we may avoid covetousness,----that we may flee drunkenness, and evil-speaking,----
that we may have the tongue in subjection,----that we may not utter any unbecoming word,
(for "let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put
away from you," Eph. iv. 31,)----that we may not speak base or deceitful words. There is
no small labour requisite to exhibit perfect observance of all these things. And in order
that you may learn how great a thing it is to live wisely, and that it is a work which
admits no repose, hear what St Paul saith, "I keep under my body, and bring it unto
subjection," (1 Cor. ix. 27. By these words he intimates the force and great effort which
it is needful to put forth in order to render the body obedient in all things. Christ also
said to His disciples, "In the world ye shall have tribulation; but be of good cheer, I
have overcome the world," (John xvii. 33. This very tribulation, it is said, procures for
you rest.

28 The present life is an arena, and he that is to be crowned can have no rest while in
the arena, and engaged in contest. Thus also, if any one be desirous to be crowned, he
must adopt a hard and laborious mode of life, in order that having toiled here for a short
period, he may hereafter enjoy perpetual repose. 29 7. How many troubles arise each day!
How great must that soul be that is not annoyed----that is not vexed, but gives thanks and
praise,----that adores Him who ordains that these trials should be endured! How many
unexpected things there are,----how many difficulties! And we must restrain evil thoughts,
and not suffer the tongue to speak any improper word, as did the blessed Job, who praised
God while he endured a multitude of ills. 30 There are some who, if they meet with any
reverse, or are slandered by any one, or if they fall into any bodily malady, any pain in
the foot or head, or any other disease, immediately blaspheme. In this way they endure the
affliction, but are deprived of the benefit. What doest thou, O man, blaspheming against
thy benefactor and Saviour! Dost thou not perceive that thou art on the brink of a
precipice, and art casting thyself into an abyss of utter destruction? Nor dost thou, by
blaspheming, make thy suffering lighter; but thou dost increase it, and makest thy pain
more severe. It is with this intent that the tempter brings against thee a multitude of
ills,----that he may lead thee into that abyss; and if he see thee blaspheming, how easily
does he increase the anguish and make it greater, that, being afflicted, thou mayest rebel
again. But if he see thee bearing it nobly, and in proportion to the increase of the
suffering, the more giving thanks to God, he at once desists; since for the future he
would attack thee fruitlessly and in vain. Thus also the tempter, as a dog waiting at
table, if he see the man who is eating, continually throwing to him some morsel or other
from the dishes on the table he waits patiently; but if, having waited once or twice, he
should go away without anything, he desists for the future, because he has waited
fruitlessly and in vain.

31 Thus also does the evil one constantly attend us with open mouth; and if you should
throw to him, as to a dog, a wicked word, snatching it up, he again prepares himself for
more; but if you continue thankful, you as it were starve him, and quickly drive him away
and make him flee. But, you say, you are not able to be silent when goaded by. pain. Nor
do I hinder you from speaking: but instead of blasphemy, give utterance to praise----
instead of discontent, to thankfulness. 32 Make confession to your Master; cry aloud in
prayer: thus your suffering will be alleviated, the tempter will be put to flight by
thanksgiving, and the aid of God will be brought nigh. Besides, if you blaspheme, you
avert the help of God, and cause the tempter to be more powerful against you, and you
involve yourself the more in pains; but if you give thanks, you repel the assaults of the
evil spirit, and gain for yourself the care of a gracious God. But, it is said, the tongue
often by force of habit lapses into the utterance of some evil word. Whenever, then, you
are failing, before the word can gain utterance, close your teeth against it firmly.
Better for the tongue to shed a drop of blood now, than that hereafter craving a drop of
water it should be unable to gain that comfort: better to endure pain in season, than to
undergo ceaseless punishment hereafter. For the tongue of the rich man, when consumed with
heat, found no relief.

33 God has enjoined that you should love your enemies: do you turn away from the God who
loves you? He has commanded that you should bless them that despitefully use you, that you
should speak well of those that slander you: do you, when in no respect injured, speak
evil of your benefactor and patron? Was He not able, you say, to free you from this
temptation? Yes, but He permitted it that you might be the more approved. "But, alas!" you
say, "I fall! I perish!" Then this is not because of the temptation, but because of your
slothfulness. For, tell me, which is the easier, blasphemy or praise? Does not the former
cause those who hear it to be your enemies and opponents, and cause yourself to feel
dejection, and produce afterward great pain? Does not the latter gain for you the manifold
reward of wisdom, and the admiration of all, and procure great reward from God? Why, then,
leaving that which is useful, and easy, and agreeable, do you instead follow that which is
injurious, and painful, and corrupting? Beside this, if the pressure of trial and poverty
caused you to utter blasphemy, it would follow that those who live in poverty would always
be blasphemers. But in fact, those who live in poverty----many of them in extreme poverty
----are constantly thankful; while others who enjoy wealth and luxury are constantly
blasphemers. Thus, it is not the nature of the things, but rather our own state of mind,
that causes the one line of conduct or the other.

34 For this reason, therefore, let us read this parable, in order that we may learn that
neither does wealth benefit the slothful man, nor does poverty in any way injure the
upright. Yea, what do I say?----poverty!----rather not all the ills that afflict mankind,
should they together assail him, can ever overthrow the soul of the godly and wise man, or
persuade him to forsake virtue; and of this, Lazarus is an example. So also wealth can
never benefit the idle and dissolute man, nor can health, nor continual prosperity, nor
any other thing. 8. Let us, therefore, not say that sickness, or poverty, or the presence
of danger, obliges us to blaspheme. It is not poverty, but folly,----not sickness, but
arrogance,----not the presence of danger, but the absence of piety,----that leads the
negligent to blasphemy and every other evil habit. 35 But for what reason, it is said, are
some punished here, and others there, and not all here? For what reason?----because if it
were so, we all should perish; for all of us are worthy of punishment. Again, if no one
were punished here, the mass of mankind would become more negligent; many would deny the
existence of a Providence. For if men say such things even now, when we see many of the
wicked enduring punishment, what would they say if this were not so? What bounds would
there be to evil? For this reason God punishes some men here, and some He does not punish.
He punishes some, removing their wickedness, and making their punishment in the next world
lighter, or completely renewing them, and making those who live in wickedness wiser by the
punishment of others. Again, some He does not punish, in order that if they should take
heed to themselves,----if being touched by the manifestation of God's long-suffering they
should repent----that then they may escape both punishment here and the penalty hereafter;
but if they should remain hardened and not profit by the forbearance of God, that then
they may endure greater inflictions hereafter because of this their exceeding neglect. And
if any of those who know these things should say that they who are thus punished are
wronged, (being unable to repent,) we might reply thus:----that if God had foreseen that
they would repent, He would not have punished them.

36 For if He passes over those whom He knows to be incorrigible, much more would He
tolerate in the present life those whom He knows to be benefited by His long-suffering, in
order that they may profit by the opportunity of repentance. Since He now deals with them
beforehand, He causes their future punishment to be lighter, and by these His dealings,
----by the punishment of these, He makes other men more prudent and wise. But wherefore
does He not act thus towards all sinners alike? It is in order that by fear arising from
the punishment of others, they may be confirmed in wisdom; and giving glory to God, on
account of His long-suffering, and feeling shame on account of His clemency, they may
depart from iniquity. But, it is said, they do not act so? Notwithstanding after this, God
is not the cause of their woe, but their own negligence, since they are careless about
using these remedies to ensure their own salvation. And that you may be assured that God
acts thus for this reason, mark this:----Pilate on one occasion mingled the blood of some
Galileans with the sacrifices, Certain men having hastened to tell this to Christ, He
said, "Suppose ye that only these Galileans were sinners? I tell you, Nay; but except ye
repent, ye shall all likewise perish," (Luke xiii. 2, 3. Again, on another occasion,
eighteen men were buried under a fallen tower, and concerning them He said the same. The
words, "Think ye that they only were sinners?

37 I say unto you, Nay," teach us that those who escaped alive were worthy of the same
fate. The words, "Except ye repent, ye shall all likewise perish," teach us that it was
allotted to those men to suffer, in order that those who remained alive, made afraid by
the calamities happening to others, might repent and become heirs of the kingdom. "What
then? say they; "is another punished that I may become better? Not so; but another is
punished for his own individual iniquity; and this event also becomes a cause of salvation
to those who pay heed to it, making them more zealous because of the very fear arising
from those calamities. In this same way masters act; when they chastise one slave, they
cause the rest to be more careful through fear. Thus, whenever you see any shipwrecked, or
buried under a fallen house, or ruined by fire, or drowned in a river, or losing life in
any other violent way,----when you also see others who have committed the same things, or
even worse, suffering none of these things, do not say in your perplexity, "Why then is it
that those who have sinned alike do not suffer the same ills? but think thus, "One man was
permitted to be destroyed or drowned, that his future punishment should be more tolerable
to him, or even to make him quite pure; while another was ordained to suffer no such
calamity, in order that being taught by another's punishment he might become more
submissive;

38 but should he still remain unchanged, that he, by his own negligence might heap up for
himself unmitigated penalties; still of this unendurable punishment God is not the cause.
39 Again, when you see a just man afflicted, or suffering all the afore-mentioned woes, do
not stumble at it; for even to himself the woes are the cause of a brighter reward. In a
word, with respect to all punishment, if it be inflicted on sinners, it lessens the burden
of sin; if on the just, it makes the soul more glorious;----and the greatest gain accrues
to each of us from affliction, if only we bear it thankfully. For this is the design of
punishment. 9. For this reason the history contained in the sacred Scriptures is filled
with innumerable examples of this kind. Both just men and unjust are shown to us suffering
ills, in order that, whether a man be just or whether he be a sinner, having these
examples, he may bear ills well. And wicked men are shown to us not only suffering ills,
but also prospering; so that you may not be troubled at their prosperity, since you learn
from that which befell this rich man that the tormenting fire awaits them if they repent
not. And the Scripture tells us that it is not possible to enjoy repose both here and
hereafter; it cannot be.

40 Therefore it is that just men in this world live a laborious life. But "what," say
they, "do you say with respect to Abraham? Yet who suffered so many ills as he? Was he not
obliged to leave his fatherland? Was he not separated from all his relatives? Did he not
suffer want in a strange land? Did he not, like a pilgrim, continually change his abode
----from Babylon to Mesopotamia, from thence to Palestine, from thence again to Egypt? How
can one relate his trouble about his wife, the deadly strife with the barbarians, the
carrying captive of the household of his kinsman, the many other troubles like these? And
when at length he had the son, did he not suffer the hardest trial of all, being commanded
to slay his cherished and beloved one with his own hand? And what shall we say of Isaac,
the sacrifice? Was he not vexed perpetually by his neighbours, deprived of his wife, (as
his father had been,) and for so long a time bereaved of his child? What, again, shall we
say concerning Jacob, who was brought up in his father's house? Did he not endure greater
ills than his grandfather? And not to make the discourse too long by going through all
these things, hear what he himself says concerning his whole life: "Few and evil have been
my days, and I have not attained to the days of my fathers," (Gen. xlvii. 9.

41 Although he saw his son sitting on a royal throne and possessed of such glory, he did
not forget the ills of the past; he had been so afflicted that even in such prosperity he
could not be unmindful of the misfortunes that had befallen him. What shall we say about
David? How many tragical events happened to him? Did he not also exclaim like Jacob: "The
days of our years are threescore years and ten; and if by reason of strength they come to
fourscore years, yet is their strength but labour and sorrow"? (Ps. xc. 10. What with
respect to Jeremiah? Did he not, because of overwhelming evils, curse the day of his
birth? What shall we say of Moses? Did he not in despair exclaim, "Kill me, if thou thus
deal with me"? (Numb. xi. 15. Elijah also, that heavenly soul----he that shut heaven
----did he not, after working so many wonders, lament before God thus: "Take away my life,
for I am not better than my fathers "? (1 Kings xix. 4. And what need is there to go
through each instance? St Paul, taking them [the just] all together, proceeds to speak of
them thus: "They wandered about in sheep-skins and goat-skins; being destitute, afflicted,
tormented; of whom the world was not worthy," (Heb. xi. 37, 38. And, in a word, it is ever
necessary that he who would please God and become approved and holy should not lead an
easy, free, and dissolute life, but a laborious life, full of hardship and toil.

42 For "no man," it is said, "is crowned except he strive lawfully," (2 Tim. ii. 5; and in
another place, "Every man that striveth for the mastery is temperate in all things," (1
Cor. ix. 25. He abstains from evil words and looks, from base conversation and slander,
and from blasphemy and evil speaking. Prom this we learn that, though trial may not come
upon us from any external source, it is our duty to exercise ourselves each day in
fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way.
Otherwise we cannot please God. Let not any one repeat the foolish saying, that such and
such a one has both the good things of this world and also of the next. It is impossible
in the case of rich and luxurious sinners that the saying can be true; but if it be right
to say it at all, it should be said of those who are afflicted,----of those who are in
distress,----that they have the good of this world and also of the next. For they have
good things in the next world as their reward; good things also they have here, being
sustained by the hope of the future, and not feeling acutely present ills, because of the
anticipation of future good.

43 But let us hear the following words of the parable: "Besides all this, between us and
you there is a great gulf fixed." Well, therefore, spake David, "None of them can by any
means redeem his brother, nor give to God a ransom for him," (Ps. xlix. 7.) No one can
redeem even a brother, or a father, or a son. For mark, Abraham addressed the rich man as
son; yet had he no power to perform the part of a father. The rich man addressed Abraham
as father; * but the paternal aid which a son commonly receives he was unable to
gain;----in order that you may learn that neither relationship, nor friendship, nor kind
feeling, nor any other existing thing, can procure release for him who is delivered to
destruction by his own evil life. 10. I have said these things because it frequently
happens that many, when we urge them to take heed to themselves and practise self-denial,
are indolent, and turn the warning into ridicule. They say, "Do thou befriend me at that
day, and then I shall be confident and have no fear." Another says, "I have a father who
was a martyr;" and another, "I have a friend who is a bishop." Others bring forward their
whole household. But all these excuses are idle words; for the goodness of others will not
help us then. Remember "that the wise virgins did not bestow any oil on the other five
virgins; but they themselves went in to the bridal feast, while the others were shut out!
It is a great blessing to found our hopes of safety on our own condition; for there no
friend will ever stand in our stead. If even here it is said to Jeremiah, "Pray not thou
for this people," (Jer. vii. 16,) while it was still possible for them to repent, much
more will the difficulty be increased hereafter.

44 What dost thou say?----that thou hadst a father who was a martyr? This very thing will
then add to thy condemnation; since having had an example of goodness in thy own
household, thou didst prove thyself an unworthy child of a righteous father. But thou hast
a friend who is noble and admirable? Neither will he profit thee then. Why then is it
said, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail they
may receive you into everlasting habitations"? (Luke xvi. 9. It is not the friendship that
will then avail thee, but the charity. For if the friendship alone could avail, it would
be necessary to say only, "Make to yourself friends; but now, showing that not friendship
alone avails, it is added, "of the mammon of unrighteousness. As if perhaps some one might
say, "I am able to make friends without the mammon, and much more zealous ones than those
made by means of it. But that you may know that it is charity that avails us,-----that it
is our work and righteous act,----he persuades us to confide, not simply in the friendship
of the saints, but in the friendship caused by the right use of mammon. Knowing all these
things, beloved, let us give heed to ourselves with all diligence; when we are afflicted,
let us give thanks; when we live in prosperity, let us be on our guard, becoming wise by
the misfortunes of others; let us, by repentance and compunction and continual confession,
offer praise;

45 and if in any way we transgress in this present life, putting away the sin, and with
the utmost zeal cleansing away every stain from our soul, let us beseech God to make us
all fit when we die, thus to depart that we may not be with the rich man, but that,
enjoying with Lazarus a place in the patriarch's bosom, we may be filled with undying
blessedness; which may it be the lot of us all to attain, through the grace and kindness
of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be
praise for ever and ever. Amen. 46 [Footnotes moved to the end and (re)numbered]


FOUR DISCOURSES ON THE RICH MAN AND LAZARUS
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FOUR DISCOURSES ON THE RICH MAN AND LAZARUS continued

DISCOURSE 4

DISCOURSE IV.

1 CONCERNING THE RICH MAN AND LAZARUS----CONCERNING CONSCIENCE AND CONFESSION----JOSEPH
AND HIS BRETHREN. 1. To-day it is requisite that we should explain the rest of the parable
concerning Lazarus. Perhaps you may suppose that we have explained the whole of it; but I
would not avail myself of any want of knowledge on your part, in order to deceive; nor
would I give up the task, before I can go away with the assurance that I have explored
all, as far as light is given me: as the husbandman, when he gathers the fruit of the
vine, ceases not until he has cut off every little bunch. Since, therefore, I now
perceive, as if beneath the leaves, some thoughts still hidden in these words, permit me
to gather up also these, using the mind as a sickle. A vine being entirely stripped of
fruit stands for the present barren, having leaves only. With respect to the spiritual
vine of the sacred Scriptures it is not so; but when we have gathered all the fruit that
is to be seen, more still remains. Thus many also before us have spoken on this subject;
many perhaps after us will speak on it; but no one will be able to exhaust the whole store
of wealth. For such is the nature of this abundance, that the more deeply you dig down,
the more plentifully divine instruction wells forth: it is a fountain never failing.

2 In the last assembly we ought to have discharged this debt owing to you, but we did not
think it right to pass by the memory of the good deeds of Saint Babylas, and the two holy
martyrs who followed him. Therefore, we put off the remainder of this subject, reserving
the completion of the parable till to-day. Since, then, we have rendered to the fathers
their praise, not according to their worth, but according to our ability; permit us now to
deliver the remainder of this subject. And be not weary until we have arrived at the end,
talcing up our discourse from the point at which we lately left off. Where then did we
leave the narrative? It was at the point where we came to the great chasm between the just
and the unjust. For, when the rich man said, "Send Lazarus," Abraham answered him, "A
great gulf is fixed between us and you: so that they which would pass from hence to you
cannot; neither can they pass to us, that would come from thence," (Luke xvi. 26. We also
showed by many arguments that it is necessary to place our hope of safety, according to
the grace of God, in our own right condition, and not trust in fathers or grandfathers, or
great-grandfathers, or in relations, and friends, and associates, and neighbours; for "no
man can by any means redeem his brother," (Ps. xlviii. 8.

3 But how much soever they who depart this life in company with sinners, beseech and
supplicate on their behalf, all that they say will be vain and useless. For again, the
five virgins begged from their companions a supply of oil, and did not obtain it; he also
who hid his talent in the earth, though he made many excuses, still was condemned. They,
too, who fed not the Lord when He was hungry, nor gave Him drink when thirsting ----they,
hoping to find refuge in the plea of ignorance, did not gain any pardon or excuse. Others
there are who are unable to say a word, as he who appeared at the feast clad in vile
garments, being charged with the fault, was speechless. And not this man only, but also
another who was unforgiving to his neighbour, of whom he demanded the hundred pence, who
afterwards, when charged by his lord with cruelty and inhumanity, had nothing to reply.
From these instances it is plain that nothing can help us there, if we have not the good
deeds; but whether we use prayers and entreaties, or whether we be silent, the sentence of
punishment and penalty will equally be uttered against us. Hear then how this man, having
made request to Abraham for two things, failed to gain either of them. For, first he made
supplication for himself, when he said, "Send Lazarus; next, not for himself, but for his
brethren, but he obtained neither request.

4 If the first request was impossible, much more was the second----that on behalf of his
brethren. However, if it seem good, let us carefully mark the very words themselves. For
if when the magistrate causes an offender to be brought into the public court, summons
officers of justice, and proceeds with the trial, all hasten with eagerness to hear what
questions the judge may put, and what replies the accused may make,----much more ought we
to give attention in this case to what this criminal,----I mean, the rich man, requests,
and what the righteous judge, by the mouth of Abraham, replies. For it was not the
patriarch that was judging the case, even though he uttered the words; but, as in our
earthly courts, when robbers or murderers are under accusation, the law requires that they
should stand at a distance and out of sight of the judge; it enjoins that they should not
hear the sound of the judge's voice, in this manner also marking their dishonour; but a
messenger conveys the questions of the judge and the replies of the accused. The same
thing took place then. The condemned man heard not the voice of God himself speaking to
him; but Abraham acted as a deputy, conveying the words of the judge to the criminal. For
he did not speak that which he said on his own authority, but he stated the divine laws to
the rich man, and uttered the decisions given him from on high. And for this reason the
rich man had nothing to reply.

5 2. Let us, therefore, carefully attend to that which is said. For I am purposely
proceeding slowly through this parable: though this be the fourth day, I do not leave the
subject; for I see great benefit arising from this examination, both to the rich and to
the poor, and to those who are troubled because of the prosperity of the wicked and the
poverty and tribulation of the just. For, in general, nothing is so great a stumbling-
block and causes so much religious doubt to many people, as the fact that the rich who
live in sin may enjoy great prosperity, while the just, who live virtuously, are reduced
to extreme poverty, and endure numberless other things even worse than poverty. 6 But this
parable is sufficient to afford a remedy to make the wealthy more wise, to console the
poor; it teaches the former not to be high-minded; it comforts the poor with respect to
their present condition; it forbids the former to boast if, while living wickedly, they
pay no penalty in this life, since a severe examination awaits them in the next world; it
persuades the latter not to be troubled on account of the prosperity of others, and not to
imagine that our affairs are not under the control of Providence, even if the just suffer
ills here, while the wicked and depraved enjoy continual prosperity. For both will
hereafter receive their desert; the former the crown which is the reward of patience and
endurance, the latter the punishments and penalties which belong to sin. Let both rich and
poor inscribe this parable,----the rich on the walls of their houses, the poor on the
walls of their mind; and should it ever by the growth of forgetfulness be obscured, renew
it completely by means of fresh recollection. Or rather, let the rich also, instead of in
their houses, write it in their mind, and constantly bear it about; and let it be their
instructor and the groundwork of all their philosophy. For if we have this lastingly
written in our mind, neither the delights of the present life will be able to elate us,
nor its sorrows to humiliate or overthrow us;

7 but we shall be affected by both these kinds of experience, only as we are by pictures
painted on the wall. For when looking at a wall we see portrayed a rich man or a poor, we
neither envy the one nor despise the other; because that which we look at is an image only
and not reality. Thus, also, if we learn the real nature of riches and poverty, of honour
and dishonour; and of all other things both gloomy and bright, we shall be freed from the
trouble which arises from each of these classes of things. For they all are more deceptive
than a shadow; and neither will a brilliant and honourable position puff- up a lofty and
noble soul, nor a lowly and despised position be able to trouble him. 8 However, it is
time now for us to consider the words of the rich man: "I ask thee, father"----that is, I
beseech, I beg, I supplicate thee----"that thou wouldest send Lazarus to my father's
house; for I have five brethren; that he may testify unto them, lest they also come into
this place of torment," (Luke xvi. 27, 28.) Since he failed to gain that which he sought
for himself, he made supplication for others. Mark how benevolent and mild he becomes when
under punishment. He who despised Lazarus when present, now has regard for others who are
absent: he who passed by one who was placed before his eyes, is mindful of those whom he
does not see, and he entreats with great earnestness and zeal that warning should be given
to them, that they might escape the evils about to overtake them. And he begs that Lazarus
should be sent to his father's house,----to the place which had been to Lazarus as an
arena, the place where his virtue had been tested. Let them see him crowned, he says, who
have seen him contending; let the witnesses of his poverty and hunger, of his innumerable
woes, be also witnesses of his honour, his transfiguration, his complete glory; that,
being taught by both sights, they may learn that our interests are not bounded by this
present life; that they may be prepared beforehand, so as to be able to escape this
punishment and ruin. What does Abraham reply? "They have Moses and the prophets," he
saith; "let them hear,them." Thou hast not, he implies, so much care for thy brethren as
God has, who made them: He has given them many teachers, advisers, and counsellors. What,
then, does the rich man say? "Nay, father Abraham; but if one went unto them from the
dead, they would be persuaded."

9 The same thing is often said now. Where are now those who say, "Who has come from
thence? Who ever rose from the dead? Who can tell us what is in Hades?" How many things of
this kind the rich man used to say within himself when he was living luxuriously! He did
not simply request that some one should rise from the dead; but since when he heard the
Scriptures he had been accustomed to despise them, to deride, to regard the things said as
myths; from that which he himself had felt, he supposed that the same would be felt by his
brothers. "They," he would say, "are sceptical in the same way; but if one should arise
from the dead, him they will not disbelieve nor deride, but will rather give heed to his
words." What, then, does Abraham reply? "If they hear not Moses and the prophets, neither
will they hear though one rose from the dead," (Luke xvi. 31.) And that this is true----
that he who listens not to the Scriptures, will not listen even to those who rise from the
dead----of this the Jews afford an instance, who, since they did not listen to Moses and
their own prophets, did not believe even when they saw the dead arise; but at the very
time of the event, tried to kill the risen Lazarus; and on another occasion, at the
crucifixion, vehemently opposed the apostles even while many dead were rising.

10 3. But that you may be assured for another reason that the teaching of the apostles is
more convincing than that of the restored to life, consider this----that a dead man is
altogether a servant, but the things which the Scriptures declare are uttered by the Lord
himself; so that though one should rise from the dead, though an angel should descend from
heaven, the Scriptures would still be the surest testimony. For the Ruler of angels and
the Lord of the dead and of the living has Himself given the written law. Again, that they
who wish for dead men to come back, wish for a superfluous thing, is proved, in addition
to that which has been said, by comparing the case of our own courts. Gehenna does not
seem to exist to those who believe not. To the faithful it is plain and manifest, but
still to the unbelieving it does not seem to exist. There is a court of judgment in which
we hear each day that such a one is punished, another is mulcted of property, another is
condemned to the mines, another to be burnt, another to be put to death in some other way.
Notwithstanding that they hear all this, the evil, the wicked and abandoned are not made
wise; often, indeed, many such having been captured, and escaping punishment, break out of
prison, and running away, again return to the same courses, and commit even greater crimes
than before.

11 Let us not, therefore, wish to hear those things from the dead which the Scriptures
each day teach us, and much more clearly. For if God knew this; namely, that if certain
should rise from the dead, they would benefit the living, He would not have overlooked it;
He who has formed all things for our good would not have neglected this benefit. Again, if
the dead arose continually to declare to us all that takes place there, even this
phenomenon would in time also be disregarded; for the tempter could, with the greatest
ease, adapt his wicked teaching to such a state of affairs. He would be able often to
feign appearances, or by preparing his ministers to feign death and burial, and exhibiting
them as having: risen from the dead, by these means he would introduce into the minds of
those whom he misleads everything that he wished them to believe. For even now, when
nothing of that kind takes place, the forms of the departed often have appeared in dreams,
and have deceived and ruined many. Much more if such a state of things, namely, that many
returned from the dead, existed, that subtle spirit would involve many in his wiles, and
introduce great deception into our life. Therefore God has closed the portals, and does
not permit any of those who have departed to return to tell us the things that take place
there; so that the tempter cannot take advantage of such a state of things, and introduce
all his deceit.

12 For, also, when there were prophets Satan raised up false prophets, and when apostles,
he raised up false apostles; even when Christ appeared, he raised up false Christs; and
whenever sound doctrine has been delivered, he has introduced corrupt doctrine, sowing
tares among the wheat. So also, if this state of things had existed, he would have
contrived to cause deception by his own instruments----not really raising the dead, but by
sorceries and guile misleading the senses of beholders, or even, as I said before,
preparing those who should simulate death, thus turning upside down and confusing all
things. But God, foreseeing all these things, has prevented such an attempt, and out of
regard for us, has not permitted any one at any time to come from thence to relate to
living men the things that take place there. He has taught us to regard the Holy
Scriptures as more worthy of trust than everything else. For He has made certain things
more clear to us than they would have been made by the resurrection of the dead; He has
instructed the whole world; He has driven away error, and brought in the truth; He has, by
the instrumentality of fishermen and men of no reputation, procured all these benefits,
and afforded to us on all sides sufficient proofs of His own providence. Therefore let us
not imagine that our affairs are bounded by the present life; but let us be assured that
there will be a scrutiny, and a recompense or a retribution for all that has happened
here.

13 This fact is so clear and plain to all, that both Jews and Greeks, even heretics, agree
concerning it; yea, all men of every class. For if also all men do not act as wisely as
they ought, with regard to the resurrection, still all agree with respect to the judgment,
and future punishment and trial. All agree that there is a recompense hereafter for all
the things that have happened here. For if this were not the case, why did God stretch out
such a heaven and spread the earth beneath, and make the expanse of the sea, and diffuse
the air? Why did He display such foresight, if He did not intend to be concerned in our
affairs even to the end? 14 4. Do you not see many who, after living a virtuous life,
having suffered innumerable ills, have departed hence without receiving any good? Others,
again, who have displayed every kind of evil disposition, who have plundered the
possessions of others, have robbed and oppressed widows and orphans, these have departed
this life after enjoying wealth and luxury and endless other good things, and have
suffered no misfortune whatever. When, therefore, do the former receive the reward of
their virtue,----when do the latter pay the penalty of their wickedness, if our affairs
are limited by the present life? For that, if there be a God----as there assuredly is----
He is a just God, every one will allow; and that, if He is just, He will reward these two
classes according to their deserts----this also will be granted. But if He intends to
render to each class their desert, whereas in this life neither class received it
----neither the one, the punishment of their sin, nor the other, the reward of their
virtue----it is manifest that an opportunity is reserved when each will receive their
appropriate recompense.

15 And for what purpose has God put within our mind a judge so ever-watchful and vigilant,
----I mean conscience? It is impossible that any judge among men should be so
indefatigable as our conscience is. For judges in worldly affairs are sometimes corrupted
by money, or weakened by flattery, or dissemble because of fear; and many other things
there are that destroy the rectitude of their decision; but the judgment-seat of
conscience never yields to any of these influences; but whether you offer money, or
flatter, or threaten, or do any other such thing, it utters still an impartial sentence
against the schemes of sinners; and whosoever commits iniquity, himself condemns himself,
even though no one else should accuse him. And not once, nor twice, but even frequently,
and through one's whole life, it continues to do the same; though much time may have
intervened, it never forgets what has happened. At the moment when sin is committed, and
before its commission, and after its commission, conscience constitutes itself our
accuser; but chiefly after the commission. For at the time of committing the sin, being
intoxicated by the pleasure, we are not so sensitive; but when the affair is passed, and
has reached its conclusion, then, especially when all the pleasure is exhausted, the sharp
sting of repentance is felt.

16 And contrary to that which happens to women in travail, who before the birth have great
and unbearable suffering, who feel the pangs of labour causing intense pain, but
afterwards have relief, since the pain ceases with the birth of the infant; in the case we
are considering, it is not so. For as long as we conceive and have in our mind corrupt
designs, we are glad and rejoice; but when we have brought forth this evil offspring, sin,
then we see the baseness of that which is produced and are pained; then are we in greater
misery than women in travail. Wherefore do not, I beseech you, entertain any corrupt
desire, especially the beginning of such a desire. But if we have admitted any such
desire, let us quench the beginnings of it; and, even if we have been negligent beyond
this, let us destroy the sin which has proceeded to deeds, by confession, and tears, and
self-condemnation. Nothing is so great an antidote to sin as condemnation and repudiation
of it with penitence and tears. Condemning thy own sin, thou dost put off its yoke. Who is
it that speaks thus? God, the Judge himself. "Acknowledge first thy sin, that thou mayest
be justified," (Isa. xliii. 26, LXX. Why are you ashamed and blush to confess your sin?
Why speak of it to man, who may blame you? Why confess it to your fellow-servant, who may
cause you shame? Rather show it to the Master, to Him who cares for you, who is kindly-
disposed;

17 show the wound to the Physician. 18 And even if you do not confess, He is not ignorant
of the deed, who knew it before it was committed. Why then do you not speak of it? Does
the transgression become heavier by the confession?----nay, it becomes lighter and less
troublesome. And it is for this reason that He would have you confess, not that you should
be punished, but that you should be forgiven; not that He may learn thy sin, (how could
this be, since He has seen it,) but that you may learn what favour He bestows. He wishes
you to learn the greatness of His grace, that you may praise Him perfectly, that you may
be slower to sin, that you may be quicker to virtue. And if you do not confess the
greatness of the need, you will not understand the exceeding magnitude of His grace. I do
not oblige you, He saith, to come into the midst of the assembly before a throng of
witnesses; declare the sin in secret to Me only, that I may heal the sore and remove the
pain. Therefore it is that He has placed within us a conscience more faithful than a
father. For a father having warned his son once, or twice, or three times, or perhaps, ten
times, when he sees him remaining uncorrected, publicly renounces him and dismisses him
from the house, and severs the tie of relationship; but not so does conscience act. For if
once, or twice, or thrice, or a thousand times it speaks, and you obey not, it will speak
again, and will not cease until the latest breath; and both in the house and in the
street, at table and in the market, and on the road, often even in dreams, it places
before us the image and appearance of our sins.

19 5. Behold the wisdom of God! He has caused the reproof of conscience not to be
unceasing, (for had we been constantly accused, we could not have endured the burden,) nor
has He made it so weak as to cease after a first or second warning. For if we felt self-
condemnation every day and every hour, we should have been overcome by sorrow. If, again,
conscience having warned us once or twice, then ceased to rebuke, we should not have
reaped much benefit. Therefore He has caused the warning to be lasting, but not unceasing:
it is lasting, that we may not fall into negligence, but that always to the end of our
life, being warned, we may be watchful. Again, the warning is not unceasing, nor made
cumulative, in order that we may not sink under it, but that we may be refreshed by
seasons of repose and other consolations. Thus complete freedom from mental pain would be
ruinous to sinners; it would produce in us utter insensibility; while, on the other hand,
to feel this pain unceasingly and without measure would be even more injurious. For excess
of sorrow, being often strong enough to overthrow man's natural powers of mind, overwhelms
the soul, and causes our good qualities to be wholly unserviceable. For this reason God
has caused the convictions of conscience to be imposed on us only at intervals, these
convictions being exceedingly severe, and often piercing the sinner more sharply than a
goad.

20 Not only at the time when we ourselves have sinned, but also when others have committed
the same acts, conscience is roused, and with great vehemence accuses us. The fornicator,
the adulturer, or the thief, not only when he himself is accused, but when he hears that
others are accused of having dared the same sins, he feels as if he himself were punished;
he is reminded of his own sin by the blame thrown upon others; and though it is another
that is accused, he himself, without being blamed feels the charge, since he has dared to
do the same things. In the same way, also, with regard to good deeds, when others are
praised and honoured, those who have accomplished the same things rejoice with them, as
though they were praised no less than the others. What, therefore, can be more miserable
than the case of the sinner who, as often as others are accused, himself feels abashed?
What, also, is more blessed than the lot of him who, living virtuously, whenever others
are praised, himself feels joy and gladness, being reminded of his own good deeds by the
praise bestowed upon others? These things are the work of God's wisdom; they are instances
of His exceeding providence. The warning of conscience is a divine anchor, not permitting
us to be altogether wrecked in the abyss of iniquity.

21 Not only at the time of committing the sin, but after long periods of years can
conscience remind us of old faults. Of this I shall bring clear proof from the Scriptures
themselves. 22 The brethren of Joseph one day sold him, without having any charge to bring
against him, except that he foresaw in dreams his coming honour foreshadowed to him: for
"I saw," said he, "your sheaves making obeisance to my sheaf," (Gen. xxxvii. 6. Indeed,
for this very thing they ought to have the more cared for him, for he was to be the crown
of the whole family, and the glory of all his race. Such, however, is envy; it makes war
against its own honour; and an envious man would rather suffer a thousand ills than see
his neighbour renowned, even though a share of the renown were to fall to himself. Than
this what can be more wretched? This kind of feeling possessed the brethren of Joseph.
Seeing him at a distance, coming to bring them provisions, they said one to another,
"Come, let us kill him, and we shall see what will become of his dreams," (Gen. xxxvii.
20. If they had no regard for him as a brother, nor felt the bond of nature, they ought to
have had regard to the very aid that he brought, and to the manner of his service, in
coming to supply them with sustenance. But mark how they unwittingly uttered a prophecy:
"Come," said they, "let us kill him, and we shall see what will become of his dreams. If
they had not plotted against him and concocted treachery, and planned that shameless
scheme, they would not have experienced the full intent of those dreams.

23 For it was not likely that he, though meeting with no ill-fortune, would rise as high
as the throne of Egypt; yet, by means of these difficulties and hindrances, he attained
such a height of splendour. For if they had not conspired against him, they would not have
sold him into Egypt; if they had not sold him into Egypt, the mistress would not have been
enamoured of him; if the mistress had not been enamoured of him, he would not have been
cast into prison, he would not have interpreted the dreams, he would not have been made
ruler; if he had not been made ruler, the brethren would not have come to buy corn, nor
have bowed down before him. Thus, since they were ready to kill him, for this very cause
chiefly did they feel the full meaning of the dreams. What then? Were they the procurers
of all his future good, and the cause of his glory? By no means; they were ready to expose
him to death, or to sorrow, or to slavery----to the uttermost ills. But the overruling God
used the wickedness of the conspirators for the trial and approval of him who was sold and
betrayed.

24 6. In order that this result may not be thought to arise from any casual coincidence or
accidental revolution of things, God, by means of the very men who opposed it, brought to
pass the very result which they opposed, using His enemies for the approval of His
servants, in order that you may learn, that what God has willed no one will hinder, and
that none will turn aside His high hand; in order that whenever you are plotted against,
you may not stumble or be downcast, but be enabled to know that the plot will result in
good in the end, if only you bear your lot well. Behold, therefore, in this instance, how
envy produced a royal possession; how jealousy procured for its victim a crown, and gained
him a throne; those who plotted against him, themselves bore him forward to the greatness
of his power. He who was plotted against governed, they who plotted served; he received
homage, they paid homage. Whensoever, therefore, ills, frequent and accumulated, come upon
you, be not troubled nor downcast, but abide till the end. The end will turn out in every
way worthy of the beneficence of God, if only you bear thankfully the things that in the
meantime befall you.

25 He who had these visions, being in extreme danger, who was sold by his brethren,
injured by his mistress, and again thrown into prison,----he did not say within himself,
"What is all this? The visions then are all delusion! I am an exile from my country and
deprived of freedom; because of my God, I have not yielded to the seductions of my
mistress; because of temperance and virtue, I am punished, and He has not even in this
pass defended me, nor stretched forth. His hand, but has suffered me to be delivered to
constant and increasing bondage. After the pit, slavery befell me; after slavery,
treachery; after treachery, calumny; after calumny, a prison." But none of these things
moved him; he remained steadfast in his hope, being confident that none of the things that
had been promised would ever fail. God was, indeed, able to fulfil everything on the very
same day; but in order to display His own might and the faith of His servants, he
permitted a long time to intervene, and many hindrances to arise, so that you may
understand His power, by His fulfilling the promises at the very time when you would give
way to despair, and that you may see the patience and faith of His servants, by their not
falling away from their expectation of good in the very midst of calamities.

26 However, as I said, the patriarchs came again, famine as an armed soldier driving them
by force, and urging them to the presence of Joseph, the governor; and they wished to buy
corn. What, then, did he say to them? "Ye are spies." They then said within themselves,
"What is this! we came to get food, and we have endangered our life!" Yes, justly!----
since he also came to you bringing food, and ye put him in danger of his life. And he then
endured it beeause of his integrity; ye now are suffering because of hypocrisy. He was
not, however, their enemy; he put on the appearance of hostility, that he might learn
accurately the condition of the family. For since they had been wicked and heartless in
his own case, not seeing Benjamin with them, he feared for the child, lest he had been
also a brother in suffering. He commands that some one of them should be bound and left
there; and that all the rest taking their corn should depart, threatening them with death
if they should not bring back their other brother.

27 Since, then, this had happened and he had said, "Leave one here, and bring back the
other brother, or ye shall die," what did they say one to another? "Verily we were guilty
concerning our brother when he besought us." Do you observe after how long time they
remember that crime? They then said to their father, "An evil beast hath devoured him,"
(Gen. xxxvii. 33.) Now, when Joseph himself is present and listening, they bewail their
crime. What can be more extraordinary than this? Without a tribunal, there is conviction;
without accusation, an apology; a proof without testimony; the very men who wrought the
deed condemn themselves, and publish abroad that which was done in secret! Who had
persuaded them, or obliged them, to expose in public the things dared so long before? Is
it not plain that conscience, the inexorable judge, had been constantly disturbing their
thoughts and troubling their soul? He also who had been murderously treated, sat there
silently judging them; and while no one brought any charge against them, they themselves
passed sentence upon themselves.

28 They spake thus among themselves: another also said in excuse: "Spake I not to you
saying, Do not sin against the child, nor do him any harm, for he is our brother? and,
behold, now his blood is required at our hands," (Gen. xlii. 22, loosely quoted.) Though
there was no one who spoke thus, or said anything concerning the crime, or of murder;
though the victim himself, sitting in their presence, inquired about no such thing, but
rather was asking about the other brother; their conscience, taking advantage of the
opportunity, arose and took possession of their mind, and when no person accused them,
obliged them to confess their deeds. Such things we ourselves often suffer, when the sins
are long gone by. When we are searched by woe or misfortune, we call to mind our former
ill-doings. 29 7. Knowing, therefore, all these things, whenever we have done any wrong,
let us not wait for calamity or difficulty, for danger and chains; but let us each hour of
the day set up for ourselves this tribunal, and let us pass judgment against ourselves,
and endeavour in every way to make our peace with God. Let us not doubt about the
resurrection and future judgment, nor be hindered by what others say; but by all means,
according to the truths we have learnt, let us refute them. For if we were not to render
account of all we have done, God would not have set up such a tribunal within us. But this
also is a proof of His kindness. For since He will hereafter require from us an account of
our sins, He has placed this incorruptible judge within us, that by condemning us for our
sins now and making us wiser, He may rescue us from the future judgment. This also St Paul
saith: "For if we would judge ourselves, we should not be judged by the Lord," (1 Cor. xi.
31. In order, therefore, that we may not be punished then, nor pay the penalty then, let
each of us betake himself to conscience; and unrolling his past life, and examining with
care all his faults, let him condemn the soul that wrought such deeds; let him chastise
his thoughts; let him be afflicted; let him be straitened in his own mind;

30 let him require a penalty from himself for his sins, by self-condemnation, by thorough
penitence, by tears, by confession, by fasting and alms-giving, by temperance and love.
Let us do this that by all means in our power we may be able, with all confidence, to
attain the future kingdom, which may it be the lot of us all to gain by the grace and
goodness of our Lord Jesus Christ, with whom to the Father be glory, and also to the Holy
Spirit, for ever and ever. Amen. 31 THE END. [Footnotes moved to the end and numbered]

TRANSLATOR'S INTRODUCTION

FOUR DISCOURSES OF CHRYSOSTOM.

1 CHIEFLY ON THE PARABLE OF THE RICH MAN AND LAZARUS. TRANSLATED BY F. ALLEN, B.A. LONDON: LONGMANS, GREEN, READER, AND DYER. 1869. EDINBURGH : PRINTED BY BALLANTYNE AND COMPANY, PAUL'S WORK.

PREFACE.

2 Of the Christian Fathers, none have gained such fame, and few have left remains so
voluminous as Chrysostom. In the melancholy narrative of Gibbon, two Christian champions
are presented as men of real power and vigour of mind. The historian pauses to detail
their acts and estimate their influence, but his admiration seems rather spontaneously and
involuntarily shown, than formally expressed. These two men are Athanasius and John
Chrysostom. The one is the man of unyielding polemical skill, of undaunted courage and
astounding energy. The latter possesses in a remarkable degree, that which the former
lacked or repressed, imaginative genius. As an orator, Chrysostom must have been as pre-
eminent as Athanasius was as a polemical champion. "They [the critics of succeeding times]
unanimously attribute to the Christian orator the free command of an elegant and copious
language, the judgment to conceal the advantages which he derived from the knowledge of
rhetoric and philosophy, an inexhaustible fund of metaphors and similitudes, of ideas and
images to vary and illustrate the most familiar topics, the happy art of engaging the
passions in the service of virtue, and of exposing the folly as well as the turpitude of
vice, almost with the truth and spirit of a dramatic representation." As a writer, too,
the same historian, though speaking of the Letters only, which are of far less value than
his Essays and Commentaries, (speaking of his last days in exile) says, "The respectful
attention of the Christian world was fixed on a desert spot among the mountains of Taurus.
From that solitude the Archbishop, whose active mind was invigorated by misfortunes,
maintained a strict and frequent correspondence with the most distant provinces." And, in
a footnote, "Two hundred and forty two of the epistles of Chrysostom are still extant.
They are addressed to a variety of persons, and show a firmness of mind much superior to
that of Cicero in his exile."

3 The orator must always fail to leave any worthy memorial of his genius. As might have
been expected, the best remains of Chrysostom are those of his works which were not orally
delivered, or which may be supposed to have been at least committed to writing by himself.
The Sermons must of necessity be inadequately represented. And since the genius of
Chrysostom worked chiefly by these oral discourses, it follows that his remains are
weakest in that point in which the man himself was strongest. There are, however, traces
even in the Sermons of the power that originated them. The name of scarcely any other
writer of antiquity has, after his death, been attached to so many spurious compositions
as this great name. The Benedictine editor (Montfaucon) appends some of these. The reason
for their rejection is usually founded, not on external evidence, but on the inferiority
of the matter contained in them, (Multa peregrinitatem olent. Peregrinitatis notas
deprehendimus, &c.) Writings by hands more able, but not more scrupulous, may have
retained the borrowed name by means of their vigour.

4 There are, however, as has been remarked, many traces, even in the oral Discourses, of
their original power. Those now submitted to the reader contain many things which the
translator ventures to hope may be deemed worth attention or even remembering. The series
in the Paris edition consists of seven Discourses. Of these, the first four only are here
translated. The fifth is an integral part of the series, but contains different subjects,
the parable having been completed in the fourth. The sixth and seventh, though partly on
the parable, were delivered at another period, and repeat in some degree the earlier ones.
It would not be difficult to call up in imagination the crowded cathedral at Antioch, with
the audience in rapt attention to the already most famous orator of the time, and the
voice and manner of a man absolutely on fire with emotion. The "Send Lazarus," (Πέμψον
Λάζαρον) repeated after measured intervals of thundering denunciation, would pierce the
ear like a real cry of despair; or would seem like the monotonous recurring toll at the
execution of some criminal.

5 No attempt can be made here to estimate worthily the character of Chrysostom, or to give
an account of his life and times. It should, however, be suggested that he was an
Oriental. Consideration should be taken of the state of society in his day, and of the
open and vigorous and mutual hostility of Christians, Jews, and Pagans, in immediate
juxtaposition in a magnificent city like Antioch or Constantinople. Allusions occur in
these Discourses to customs belonging to the past. In Discourses ii. and iv. (pp. 45 and
93) it is implied that a criminal tried for capital offences was not permitted to see his
judge. Poverty then was dependent absolutely on direct charity. This fact (and the well-
known customs of the East about stranger guests) adds force to the remarks about
hospitality in Discourse ii. Applause in religious assemblies was then commonly and loudly
uttered. In his Sermons on Genesis (see No. vii.) this custom is alluded to : "Yesterday
ye shouted aloud and testified your pleasure," (χθὲς μέγα ἀνακεκράγετε, δηλοῦντες τὴν
ἡδονήν.) In the second of these Discourses, (3,) the silence of the assembly is remarked
upon as unusual.

6 Chrysostom was himself strongly imbued with the ascetic notions of his age, and with the
prevalent ideas about the superior sanctity of unmarried life. He lived before the
prominent development of the doctrine of Justification by Faith. Though speaking freely
about the benefit of good works, he, nevertheless, manifests the Christian inner
consciousness of the inefficacy of these or of mere penitence as a means of salvation. "If
thou art grieved and humbly penitent, thy penitence is in a manner accompanied by
salvation, (ἔχει τινὰ σωτηρίαν)----not through the essential nature of penitence, but
through the kindness of the Lord." (Discourse vi. in the Paris edition.) These
considerations may be useful in estimating the extant works of Chrysostom. It is believed
that the Discourses now translated have not hitherto been rendered into English. Our
countryman Savile, in the beginning of the 17th century, published a splendid edition of
the complete works of Chrysostom, in Greek. His notes (in Latin) are declared by
Montfaucon to be of those then written the best. The able translation in the "Library of
the Fathers" gives other works of Chrysostom. The fact, however, that those volumes form
part of a large series renders the diffusion of even those of Chrysostom's writings less
extensive than might otherwise be.

7 It is hoped that this separate publication of another work of Chrysostom may increase
the tendency now existing to read more generally the remains of Christian Antiquity, and
the writings of the great instructors of the Church, of which Christ is the Head. "Μεθ̕ οὗ
τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, τιμὴ, κράτος, νῦν καὶ ἀὲι, καὶ εἰς τοὺς αἰῶνας τῶν
αἰώνων. Ἀμήν." F. A. DERBY, November 1868. [Footnotes moved to the end and numbered]


CHRYSOSTOM'S FIRST SERMON
=========================

CHRYSOSTOM'S FIRST SERMON John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

CHRYSOSTOM'S FIRST SERMON

1 John Chrysostom, First Sermon (2010)

Homily given by St. John Chrysostom on the day that he was ordained priest.

2 Foreword. John was called to the priesthood and ordained by Flavian, bishop of Antioch,
early in the year 386. So this is the date of his first discourse: he had not yet
descended into the lists, as he himself puts it. In this essay, his modesty shines no less
than his eloquence: he frequently calls himself a little boy μειρακίσκος; although, as his
birth dated back at least to the year 347, he was then about forty years old. This shows
that the terms, childhood, old age, and the like, so often used by the speaker, provide no
data when it comes to working out the dates of his life. This point we have already made
and solidly proven in the famous discourse on his mother.

HOMILY.

3 St. John Chrysostom speaks of himself, the bishop and the people. 1. Is what has
happened to us true? Is what strikes us reality? Are we not in the grip of an illusion?
Are these hallucinations of the night and of dreams, or the clear sight of day, and are we
all awake at this hour? Who can persuade himself that in broad daylight, when men have all
their intelligence and all their activity, a poor child, without any merit, is vested with
such power and such an honour? That this might happen in a dream is not a wonder: awkward
people, men so poor they do not have even necessary food, they sometimes dream that they
take on strength and beauty, that they are seated at a royal table, but this alas! is just
an effect of sleep, a trick of the imagination; we know that dream is a skilled craftsman
of errors and wonders; it likes to trick us, it delights in a world of strange phantoms.
Daytime is another matter, and nothing similar takes place in the world of realities. It
is impossible, nevertheless, to doubt it: this is all too certain, everything is done,
done, done before your eyes; the wonders of the dream are overwhelmed by the simple truth,
and I see here now this great city, so many people, this astonishing multitude, who direct
their eager eyes to my littleness, as if something remarkable and beautiful must come out
of my mouth.

4 Well! even if my words could flow with the fullness and majesty of the great rivers, and
I had in me the waves of eloquence, the sight of the crowd gathered to listen would stop
them suddenly in there course and make them flow back to their source. And when we are so
far from such an abundance, where our words can not even compare with the slightest rain,
how could they not be withered by fear to some degree? How is it that the same phenomenon
does not happen in the soul as in the body? What can I say? Does it not often happen that
we seem to be afraid of the things that we have before us and that we have a firm grasp
of, as if our nerves were paralyzed and our powers destroyed. This is what I fear at the
moment: the thoughts that I have gathered with much trouble, although they are basically
irrelevant and worthless, I tremble to see them escape my memory, fade and vanish, leaving
my soul in a vacuum. I beseech you all, you who command, and you whom I must obey, the
agony in which you have thrown me by your willingness to come and hear me: change it, by
your fervent prayers, into a holy boldness; inspire me with the strength by your
representations to He who fills intrepid pioneers of truth with his word (Psalm., 67:12),
to put His discourses on my lips. Ephes., vi, 19.

5 This will not be difficult for you, numerous as you are, and having so many merits to
present to God, to strengthen a soul which is lacking experience and frozen with fear. In
fact you will satisfy a duty of justice by fulfilling our wishes: for you and your
charity, we will face up to the chances of a most violent and most tyrannical game, in
addressing, despite our inability, the Ministry of the word, in coming to tread the
burning arena of intellect, we who have never attempted this noble exercise, and always
kept silent in the ranks of listeners. 6 What sort of man would be so cold, so insensitive
as to remain silent in the face of such a meeting, even if he was not speaking to brothers
whose sympathy is equal to their pious impatience, and if he was the most incompetent of
men to speak in public? I promised myself, opening my mouth for the first time in church,
to devote to God the first fruits of my word, this gift that comes to us from him. It must
be so: if the first-fruits of the crops and the wine-press are owed to him, still more are
those of the word: to him, thus, our first flowers! The more the fruits are blessed for
us, the more they are acceptable to Him. The grape and the ear of corn grow from of the
bosom of the earth, nourished by the waters of heaven and the labors of man: the sacred
hymn of devotion born of the soul is nourished by a pure conscience, and God receives it
into the heavenly granaries. As the soul is superior to the earth, so the latter result
outweighs the first. As one of the prophets, a man eminent and sublime, Hosea, speaking to
sinners who wanted to appease the wrath of God, advised them to make an offering, not
whole herds of cattle, nor abundant measures of wheat, nor a turtle-dove, or pigeon, or
anything similar, finally, and what then? what does he say? "Bring words with you. Hos.
xiv, 3. — What kind of sacrifice is that?

7 you may ask. — The greatest of all, O my beloved! the most beautiful, most perfect. Who
says so? A man deeply versed in the science of religion, the famous, the magnanimous
David. Rendering thanks to God one day for a victory he had won, he said: "I will praise
the name of my God through a song, and I will honour him by my praises. Psalm., 68:31. And
to show the excellence of this sacrifice, he immediately adds: "And this tribute will be
more pleasing to God than the sacrifice of a young bull whose horns and nails have begun
to grow. Ibid., 32. 8 And I too wanted to sacrifice some victims on this day, to water the
spiritual altar with streams of mystical blood. But, alas! a wise man closes my mouth and
stops me with these words: "Praise loses its beauty on the lips of a sinner." Eccli., xv,
9. Although a garland may be priceless, it is not enough that the flowers are pure, pure
also must be the hand that has woven it. Likewise, although an anthem may be worthy of
God, the devotion of the words must be united to the piety of the soul who offers them.
And mine has no purity, no confidence, it is full of sins. Under these provisions, silence
is not only commanded by this law, there is a still more ancient law that the prophet who
spoke to us earlier of sacrifices gives: "Praise the Lord in the heavens, praise him on
the highest peaks;" and further on: "Praise the Lord upon the earth." Psalm., 148:1 and 7.
In calling for the same purpose the two types of creatures, those of the upper world and
those of the underworld, things visible and invisible, those who fall within our senses
and those that are perceived by the intelligence, in forming a single choir of heaven and
earth to celebrate the King of the universe, David does not accept the sinner, he
obviously excludes him from this divine harmony.

9 2. So that the truth is put in its true light, let us return to the main features of
this psalm. Having said: "Praise the Lord in the heavens, praise him on the highest
peaks," the Psalmist continues: "All you angels of the Lord, all ye Virtues of God, set
forth his praises." You see the angels who praise the Creator, you see the archangels, you
see the cherubim and seraphim, the supreme virtues. In this last word, all the people in
heaven are included. Do you see the sinner? And let no one say: How could we see a sinner
in heaven? —Well, descend to earth, pass to another part of the choir, the sinner is no
more visible: "Praise the Lord, inhabitants of the earth, sea-monsters, and all who people
the depths, beasts of the field, and cattle, reptiles, and birds that go through the air
on your wings."

10 It was not without reason that I stopped once more, in repeating these words: confusion
reigned in my thoughts, I could not restrain my tears, and I was about to burst into
tears. What could be conceived more appalling, tell me? The scorpions, reptiles and
dragons are called by the Prophet to praise him who gave them life: the sinner alone is
excluded from the sacred choir. And nothing is more just. It is a perverse and cruel
beast, sin; it works its malice, not on the body, its slave, but even on the glory of God,
"Because of you, says the Lord, my name is blasphemed among the nations." Isa., 52:5. That
is why the Prophet banishes the sinner from the concert of creatures, like a bad citizen
is exiled from his homeland. A skilled musician removes from his lute a string that makes
inharmonic sounds, so that it does not destroy the effect of the instrument; a doctor
versed in his art does not hesitate to cut off a gangrenous limb, lest the evil is
communicated to the healthy part of the body: the Prophet does the same, and makes dissent
and decay disappear from the universe.

11 What conduct should we adopt? Expelled, cut off as we are, we should, it seems, condemn
ourselves to silence. So we should not mention ourselves, I ask? Is it not permissible to
celebrate the Lord by our hymns? Have we have in vain solicited the help of your prayers,
called for the protection of your charity? I think not: I perceive, I have adopted another
way to glorify God. Your prayers illuminate my perplexity like lightning in the darkness:
I will praise those who serve the same God as myself. Yes, I can praise them, and these
praises, directed to servants, turn to the honour of our common Master. It is impossible
to doubt it, because the Saviour said: "Let your light shine before men, so that they
shall see your good works and glorify your Father who is in heaven." Matth., 5:16. See
then another kind of glorification which the sinner himself can use without violating the
law.

12 3. But which of the servants of our God may we praise? And who else but our spiritual
father, the minister of the Gospel charged with instructing the our land, and through our
land the world? From him you have learned how to remain faithful to the truth unto death,
and under his inspiration, you have taught the rest of mankind to give up life rather than
piety. Would you like us to braid a garland for him, after that? This also was my desire,
but I have before me a vast ocean of merits, and I fear that my feeble voice, once engaged
in these depths, would no longer be able to return to the surface. It is necessary here to
talk of brilliant deeds that are already long ago, of perilous journeys and long vigils,
of dedicated care and judgments full of wisdom, of noble battles, victories added to
victories, trophies to trophies: all things which are beyond the power not only of my
tongue, but of human language, and which, to be celebrated with dignity, demand the voice
and zeal of an apostle able to say and teach everything. But we will leave this difficult
subject to deal with another that presents fewer dangers, a sea in which a small boat can
venture. Let us talk simply of the austerity of his manners, his rigid temperance, his
utter contempt for material well-being, the admirable simplicity of his table, and do not
forget the grandeur and luxury that surrounded him in childhood.

13 It is no wonder, indeed, that a man brought up in poverty as a practical way of life,
is resigned to such harsh deprivation. Poverty itself, the constant companion of his
pilgrimage, makes every day the burden lighter. But anyone who has been master of much
wealth does not readily disengage himself from it, such is the swarm of many passions that
have enveloped his soul. On the eyes of his intelligence weighs a cloud so thick of
disordered appetite, that he can no longer see the heavens, that constantly he has his
head and heart inclined towards the earth. Nothing blocks our rise towards heaven like
riches and the evils of which they are the source. 14 It is not I who say this. Christ
himself pronounced this sentence: "A camel will pass more easily through the eye of a
needle than a rich man will enter the kingdom of heaven." Matth., 19:24. However a thing
so difficult, or rather, impossible, offers only more difficulty. What Peter doubted in
the presence of his Master, the problem that demanded a solution, we have now amply
witnessed by experience. Not only do the rich go into heaven, but he has also led in an
entire people. And that, despite his wealth and other obstacles that are not inferior to
that one: youth, a premature independence as a result the death of his parents, things are
so full of charms and so fruitful in poisons. Our father has triumphed over all, he has
somehow taken possession of heaven, embracing the heavenly philosophy. No, he did not
allow himself to be seduced by the splendour of this life, he has not turned his eyes to
the glory of his ancestors. I am wrong, however; the glory of his ancestors, he has always
had present to his mind. Not those to whom nature had united him by ties beyond his
control, but those he himself chose in religion, and it is these that he has followed in
his life.

15 He considered the patriarch Abraham, and the great Moses who, although high in the
royal palace, accustomed from childhood to lavish meals, having lived among the parties of
the Egyptians — and you know what were the manners of those barbarians, to what degree
they heaped up pomp and pride — repulsed all these benefits to go knead clay, aspiring to
become a slave, himself the son of his king and already sharing in the honours of the
throne. Soon he reappeared, invested with a higher power than that of which he had
deprived. After the exile, the servitude with his stepfather, the weariness of distance,
he was on his return made the master, or rather the god of the king himself. "I have made
you the god of Pharaoh. Exod., vii, 1. Without wearing the diadem, without wearing purple,
or driving in a chariot of gold, trampling all this regal pomp underfoot, he eclipsed the
splendours of royalty, "All the glory of the daughter of the king came from within. Psalm.
45:14. We saw him sceptre in hand, for he commanded, not only men, but also heaven, earth,
sea, the very essence of air and water, lakes, springs, and rivers. The elements were
transformed at Moses' command, nature obeyed his will, and it seemed a docile servant,
eager, who, seeing the friend of its master, shows him its submission and renders him the
duty that would be obtained by the master himself. This is the model on which he whom we
are praising formed himself.

16 He imitated it from his youth, if ever he was young. Myself, I do not think so, since
the maturity of his intellect dates even from the cradle. Still young in the number of
years, he embraced all the teachings of the divine philosophy. Scarcely had he understood
that human nature is like a wild and uncultivated soil than he set vigorously to work, he
cut short all the diseases of the soul. The word of piety for him was like a sickle to cut
off all weeds, and his soul was just like pure earth ready to receive the divine seed;
this seed, he buried deeply, so that it was neither withered by the rays of the sun, nor
suffocated by the thorns. 17 This is how he has treated his soul. As for the flesh, he has
checked its leanings by the remedies of temperance; seeing it as an impetuous horse, he
pull on the reins by fasting, not afraid to bloody the mouth of the passions in order to
master them and lead them to his goal. All the same he did so with a wise moderation, and
was careful not to exhaust the body, lest, after having ruined the powers of the horse, he
rendered it unserviceable. But he kept it no less from getting overweight and exuberant,
so that it would not rise against reason, when responsible for his conduct; he did not
want it either weak or recalcitrant. As he was in youth, so he showed himself later; and
now that his age protects him against the storms of life, his vigilance is still the same.
Youth, indeed, is like a sea of angry waves, constantly agitated by the winds, while old
age is a quiet haven in which happy sailors whose courage has merited this noble repose
enjoy profound security. Although, as I said, quietly sitting in the harbour, he watches
with equal care. And this holy terror he received from Paul, who was transported into
heaven, and on touching the earth again, exclaimed: "I fear that after having preached the
Gospel to others, I myself may be reproved. I Cor. 9:27. Thus he keeps himself in
perpetual fear, so as to be in perpetual security.

18 He is always there at the helm, constantly observing, not the movement of the stars nor
the rocks hidden beneath the waves, nor the dangers that threaten the ship, but the
attacks of demons and the wiles of the devil, the struggles of the spirit and the tempests
of the heart, looking out at all his army in order to make it invincible. It is not enough
for him that the ship does not sink. He has left nothing undone so sedition or pirates
cannot seize any of his traveling companions. Thanks to his care, thanks to his prudence,
we pursue in peace the course of our voyage, setting out all our sails in the wind. 19 4.
Certainly when we had lost the father that we had before, and who had formed himself for
us, our state seemed deplorable to us, and we gave out inconsolable wailing, hoping that
this throne would be occupied by a man like him, but as soon as his successor appeared
among us, all this sadness vanished, our troubles vanished like clouds under the sun, and
that not in a slow and gradual way, but with as much rapidity as if the blessed pontiff,
rousing in the tomb, was back on his throne. What am I doing, though, what imprudence is
mine? In my love for our father, in my admiration for his virtues, I have let myself be
dragged beyond the limits, not of my subject, but those limits imposed on me by my youth;
because I do not think that I have spoken an eulogy when I consider the merits which need
celebration. No matter; let us bring our boat back into the port and confine ourselves to
a respectful silence. It is not without regret, however, that my speech will stop. I long
to take it further, and I feel a bitter pain to leave it incomplete. Children, it is
impossible to appease our hunger. Let us cease to pursue what we never reach, and let us
content ourselves with what we have said. When we have in our hands a rare and precious
perfume, it is not just pouring it in the bowl, it's by dipping your fingertips in it that
you change the air around you and anoint those present. This is what is happening to us
right now, not by the powers of our eloquence, but the living emanations of his virtues.

20 Enough. Let us turn to prayer. Let us ask God that our common mother remains unshaken
and unsullied, and that we shall long have this father, this pastor, this master, this
pilot. I dare not speak to you about myself. I can hardly count myself among the priests,
an abortion should not be counted among the children on whom nature has lavished all his
gifts. But if you deign to remember me, as we remembers a miserable and wretched being,
pray that a superabundant power comes on me from on high. I needed protection while I was
living for myself, free from all other cares, and now I am obliged to appear in the church
— is it by the favour of man, is it by the will of God? I have not said it to him, I
should not discuss this matter before you, lest I be accused of hiding my thoughts — now
that I belong to the people, and I submit, never more to shake off this heavy yoke, the
more I need you all to extend a helping hand to me, that all pray for me so that I may
restore intact to the Divine Master the deposit that he gave me. On that day each
custodian will appear before the Supreme Court and give an account of his administration.
Yes, pray that I do not experience the fate of those who were loaded with chains and
plunged into the outer darkness, that I am counted with those to whom will be shown mercy
by the grace and love of Jesus Christ Our Lord, to whom glory, empire, and adoration
belongs, for the ages of ages. Amen.

21 This text was translated from the French translation of the abbé Bareille (1865) by
Roger Pearse, 2010.


SECOND HOMILY ON THE BIRTHDAY OF OUR SAVIOUR
============================================

SECOND HOMILY ON THE BIRTHDAY OF OUR SAVIOUR John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

2ND HOMILY ON THE BIRTHDAY OF OUR SAVIOR

John Chrysostom: On the Birthday of our Savior Jesus Christ, a Sermon.[1]

1 [Translated by Bryson Sewell] 2 I see a strange and novel mystery: shepherds sound all
around my ears, not piping a barren tune, but singing a heavenly hymn. Angels are singing,
archangels are dancing, the cherubim are hymning, the seraphim are glorifying, all are
celebrating, since they see God upon the earth, man[2] in Heaven. [I see] the one who is
on high lower because of His plan,[3] the one who is below on high because of His love for
humanity. Today Bethlehem resembled Heaven: in place of stars it received angels hymning,
in place of the sun it contained the righteous One[4] without confining [Him].[5] And do
not ask how: for where God wills it, nature's order is overcome. For He willed it, He had
the power, He came down, He saved - all things follow upon God.[6] Today, He who Is[7] is
born, and He who Ιs becomes what He was not. For being God, He becomes human, though He
did not cease from being God. For He hasn't become human by separating[8] from His
divinity,[9] nor again has He become God by advancing[10] from a human. But, being Word,
because He could not suffer [as Word], [11] He became flesh, His nature[12] remaining
unchanged. But when, on the one hand, He was born, Jews denied the strange birth, and
Pharisees misinterpreted the divine Books, and scribes spoke what was in opposition to the
Law. Herod[13] sought the [child] who was born, not in order to honor Him, but to destroy
Him. For today they saw [that] all things [were] opposed [to them].

3 For the psalmist says, "it was not hidden from their children for another
generation."[14] For kings came, in astonishment at the heavenly King, for He had come
upon the earth without angels, without archangels, [M. 387] without thrones, without
dominions, without powers, without authorities, but walking a foreign and untrodden path,
He came forth from an uncultivated[15] womb, neither leaving His own angels deprived of
His authority, nor having ceased from His own divinity in His incarnation with us. But
kings came to worship the heavenly King of glory, while soldiers [came] to serve the
commander-in-chief of power; women [came to see] the one who was born from a man, in order
that He might change the woman's grief[16] into joy; the virgins [came to see] the child
of the virgin, because the Creator of milk and breasts, who makes the fountains of breasts
to produce naturally flowing streams,[17] received a child's nourishment from His virgin
mother; the infant [came to see] the one who became an infant in order to furnish praise
from the mouths of infants; the children [came to see] the child who produced witnesses
because of Herod's madness; the men [came to see] the one who was incarnated and healed
the woes of slaves;[18] the shepherds [came to see] the good shepherd, who lays down His
life for the sheep; the priests [came to see] the one who became the high priest in the
order of Melchizedek;

4 the slaves [came to see] the one who took the form of a slave in order to honor our
slavery with freedom; the fishers [came to see] the one who makes hunters of people from
among fishers; the tax collectors [came to see] the one who appointed an evangelist from
among the tax collectors; the prostitutes [came to see] the one who offers His feet to the
tears of prostitutes; and, that I may speak but briefly, all sinners came to see the lamb
of God who takes upon himself the sin of the world, Magi accompanying,[19] shepherds
praising, tax collectors speaking the good news, prostitutes bearing perfume, Samaritans
thirsting for the fountain of life, the Canaanite woman with undoubting faith. Since
everyone else, then, is exulting, I too want to exult, I want to dance, I desire to
celebrate. But I dance, not by striking a lyre, not by shaking a thyrsus, not with flutes,
not by lighting torches, but, in place of the musical instruments, I bear[20] the
swaddling-clothes of the Christ. For these are my hope, these my life, these my salvation,
these my flute, these my lyre. And so I come bearing these, so that, after receiving [the]
power of words by their power, I may say together with angels, "Glory in the highest be to
God!,"[21] and with shepherds, "And peace on earth, and good will among men."[22] Today,
the one who was inexplicably begotten from [the] Father is born from a virgin,
inexpressibly for my sake.

5 But at that time, on the one hand, He was begotten from the Father before [the] ages, as
the one who begot [Him] knows. But today, against nature, He was born again, as the grace
of the Holy Spirit understands. And His birth on high[23] is real, and His birth below not
false, and He was begotten as God from God, and truly the same one was born a human from a
virgin. On high He alone is the only begotten from the Only, below the same one, alone, is
the only begotten from [the] only virgin. For just as in the case of His birth on high it
is impious to conceive[24] of a mother, so also in the case of His birth below it is
blasphemous to conceive[25] of a father. The Father begot [Him] without change, and the
virgin bore [him] without corruption. For God did not submit to begetting with fluxes,[26]
for He begot [Him] in a manner fit for God. And the virgin didn't submit to corruption
when she was giving birth, for she gave birth after a spiritual manner. And so His
begetting on high has no explanation, nor does His [M. 388] coming forth in later times
endure to be investigated unduly. For today I know that, on the one hand, the virgin gave
birth, and today I believe that God begot [Him] out of time. I have learned to honor the
manner of the birth with silence, and I have undertaken[27] not to inquire unduly with
words.

6 For in the case of God, one ought not to give attention to the nature[28] of the deeds,
but to believe in the power of the one who brings [them] about. For there is a law of
nature, whenever a woman, after being joined in marriage, gives birth. But when a virgin,
after giving birth, without experience in marriage, again appears as a virgin, the deed is
beyond nature. Consequently, then, let that which is in accord with nature be
investigated, but let that which is beyond nature be honored with silence, not as
something that ought to be avoided, but as something inexpressible and worthy of being
honored with silence. But grant me pardon, I beg you, if I want to end my sermon in the
introduction. For since I am lowly in respect of the inquiry of those who are greater, I
do not know how and where I shall turn the rudders of my words. For what am I to say, or
what am I to speak? I see the woman giving birth, I perceive the [child] who was born, yet
I do not comprehend the manner of the birth. For nature is overcome, and the boundary of
order is overcome, where God wills [it]. For the deed did not occur in accord with nature,
but the miracle is beyond nature. For nature was nullified, and the will of the Master
brought [it] to pass. Oh the unspeakable grace!

7 The only begotten before [the] ages, the intangible and the simple and the incorporeal
entered into my contemptible and visible body. Why? So that, by being seen, He might
teach, and that by teaching He might lead us to what is not seen. For since humans
consider[29] the eye more trustworthy than the ear, they doubt what they do not see, and
for this reason He endured to present a spectacle of Himself to their eyes through the
body, so that He might destroy their doubt. And He is born from a virgin who is ignorant
of the matter. For she did not help bring about what occurred, or contribute to what was
done, but she was a mere instrument of His inexpressible power, only knowing what she
learned from Gabriel when she asked, "How will this happen to me, since I do not know a
man?"[30] And he says, "Do you wish to understand this? The Holy Spirit will come upon
you, and the power of the Most High will over shadow you."[31] And how was He with her,
and then only a little later from her? [It is] just like when an artist finds great
material, He fashions a most beautiful vessel. In this way, too, Christ, when He found the
body and soul of the virgin holy, fit out a living temple for Himself, framing the person
in the virgin in the manner He willed and, after entering into it, He came forth today,
feeling no shame for the ugliness of the nature.

8 Nor did it bring hubris to Him to wear His own work. And the thing that was fashioned
gave a harvest of greatest glory, since it was a garment of the artist. For in this very
way, in the first molding, it was impossible to frame the human before the mud came into
his hands. In this way also it was impossible for the perishing vessel to be altered
unless it became [the] garment of the one who made it. [M. 389] But what am I to say, or
what am I to speak? For the miracle strikes me senseless. The Ancient of days has become a
child, He who sits on a high and lofty throne is placed in a manger, the intangible and
simple and uncompounded and incorporeal One is turned about by human hands, He who tore
the bonds of sin asunder is entwined in swaddling-clothes, since He will this. For He
wants to make dishonor honor, ill-repute to put on glory, the boundary of hubris to show
the way of virtue. And so He enters my body so that I might contain his Word. And after
receiving my flesh, He gives me His own Spirit, so that by giving and receiving He might
procure the treasure of my life. He receives my flesh to sanctify me, He gives me His
spirit to save me. But what am I to say, or what am I to speak?

9 "Behold, the virgin will conceive."[32] No longer is it said that it will happen, but it
is wondered at that it has occurred. For it occurred among Jews, among whom it was also
spoken, yet it is believed by us, among whom it wasn't professed. "Behold the virgin will
conceive. The written character belongs to the synagogue, but the possession belongs to
the church. The former[33] discovered the writing-tablet, the latter[34] discovered the
pearl. The former dyed the wool, the latter put on the purple robe. Judea bore Him, and
the world received Him. The synagogue reared and suckled Him, and the church held him and
enjoyed the fruit of the harvest. The branch of the grape-vine is with the former, and the
grape-cluster of truth is with me. The former gathered in the grape-cluster, and the
gentiles[35] drink the mysterious drink. The former sowed the seed of the grain in Judea,
and the gentiles harvested the crop with the sickle of faith. The gentiles piously clipped
the rose, and the thorn of unbelief remained over for Jews. The nesting flew away, and the
senseless [parents] lie near the nest. The Jews interpret the foliage of the written
character, the gentiles cull the fruit of the Spirit. "Behold, the virgin will conceive.
Tell me, O Jew, tell me, finally, to whom did she give birth? Have confidence in me, as if
with Herod. But you do not have confidence [in me]; I know why: because of the plot. For
you spoke to him[36] that he might kill Him.

10 Yet you do not speak to me, lest I should worship Him. To whom did she give birth?
Whom? The Master of nature. And even if you are silent, nature cries aloud. For she gave
birth, just as the one who was born wanted to be born. It was not permitted by nature,
but, as the Master of nature, He introduced a foreign manner of birth in order that, even
though He became human, He should not be born as a human, but is begotten as God. Today He
came forth from a virgin who overcame nature and passed over marriage. For it was fitting
for the ruler[37] of holiness to come forth from pure and holy offspring. For He is the
one who, long ago, formed Adam from virgin earth, and from Adam formed woman without a
wife.[38] For just as Adam produced a woman without a wife, in this way also today the
virgin gave birth to a man without a husband.[39] For He is a human, he says, and who will
recognize Him? For since Womankind owed a favor to humankind, since Adam, without a wife,
produced a woman, [M. 390] for this reason today the virgin gave birth without a husband,
paying off the debt owed to men on Eve's behalf. For, lest Adam should become arrogant
(since he produced a woman without a wife), for this reason the virgin also gave birth to
a man without a husband, in order that by the shared miracle[40] He might show the
equality of nature.

11 For just as He removed the rib from Adam and in now way lessened Adam, in this way also
He formed for Himself a living temple in the virgin, and He did not dissolve her
virginity. Even after the removal of the rib, Adam remained whole. And the virgin, too,
after the infant came forth,[41] remained uncorrupted. For this reason He didn't fashion a
temple for Himself from some other place, nor did He fashion and put on another body, lest
He should seem to insult the dough[42] of Adam. For since the human, after being deceived,
became a tool for the Devil, for this reason He recovered him who had been overthrown as a
living temple, in order that, on account of the relationship[43] with his Maker, He should
remove him from the Devil's acquaintance. Nevertheless, even though He became a human, He
is not born like a human, but is begotten as God. For if He came forth from a common
marriage, like me, He would be considered a lie by the many. But as it stands it was for
this reason that He is born from a virgin, and even being born He keeps the womb unchanged
and guards her virginity without loss, in order that the unusual manner of the conception
should become an agent of a great faith for me.

12 And so if a Greek or a Jew asks me whether the Christ, being God in accordance with
nature, has become human against nature, I will say, "Yes," calling as a witness of the
argument the undefiled seal of her virginity. For in this way God is overcoming the order
of nature. In this way He is the potter of the womb, and the originator of virginity,
because He kept the manner of His birth undefiled, and inexpressibly built a temple for
Himself, in the manner He desired. Tell me then, O Jew, did the virgin give birth, or not?
If on the one hand she did give birth, confess the unusual birth.[44] If she did not give
birth, why did you deceive Herod? For you told Herod, when he was inquiring where the
Christ was born, that it was in Bethlehem of Judea. Did I know the village or the place?
Did I know the worth of the one being born? Didn't Isaiah mention Him as God? For he says,
"she shall bear a son, and they shall call His name Immanuel."[45] Did you not, senseless
enemies, relate the truth? Didn't you, scribes and Pharisees, the strict observers of the
Law, teach us all the things concerning Him? Did we know the language of the Hebrews?
Didn't you interpret the Scriptures?

13 And after the virgin gave birth, and before she gave birth, lest it seem that you
interpret what is said as a favor to God, did you not, when asked by Herod, bring in Micah
the prophet as a witness, in order that he might ratify your word? For he says, "And you,
Bethlehem, house of Ephrathah, in no way are you least among the leaders of Juda; for from
you shall come a leader who will shepherd my people Israel."[46] The prophet spoke "from
you" well. For He came forth from among you and He came into the world. For He who Is is
advancing, "but he who is not"[47] is created, or is becoming. For Ηe both was, and was
before, and always was. But, on the one hand, He always was as God, managing [M. 391] 14
the world. But today Ηe came forth, on the one hand as a human, shepherding His people,
while also as God, saving the world. Oh good enemies! Oh philanthropic accusers! Who,
unawares, made known God born in Bethlehem, who pointed out the Master hidden in a manger,
who unwillingly revealed the one lying in a cavern, who, not willing it, were
benefactors,[48] who, desiring to conceal, revealed [Him]. Did you see your unlearned
teachers? They do not understand what they teach; though they hunger, they offer
nourishment; though they thirst, they give water; though they are poor, they enrich. Come,
then, let's hold a festival, come, let's celebrate. For the manner of the festival is
foreign, since the word of the birth is also novel, for today the temporal bond was
broken, the Devil was put to shame, the demons fled, death was broken, Paradise was
opened, the curse was destroyed, sin has gone out of the way, error has been driven off,
truth has returned, the word of piety was spread about everywhere and ran. The citizenship
of those above was planted in the earth, angels have fellowship with humans, and humans
speak confidently with angels. Why? Because God came to earth, and man in heaven. All
things have become mixed-up. For He came to earth, while being whole in heaven. And, being
whole in Heaven, He is whole upon the earth. For being God, He became human, while not
denying that he was God.

15 Being the impassible Word, He became flesh - for the sake of dwelling among us, He
became flesh. For He did not become God, but He was [God]. For this reason He became
flesh, so that a manger should receive Him whom Heaven could not contain. For this reason
He was placed in a manger, so that He who nourishes all might receive a child's
nourishment from a virgin mother. For this reason the Father of the coming ages holds fast
to the virgin arms as an infant at the breast, in order that He might become accessible to
Magi. For the Magi came today, and, after they made a beginning in denying the tyrant,
Heaven boasts, revealing its own Master by a star, and the Lord, sitting upon the body of
a light cloud , hastens to Egypt, to one appearing to flee Herod's plot, but in truth
fulfilling what is spoken by Isaiah, "For on that day Israel will be third among the
Assyrians, and among the Egyptians my people will be blessed in the land which [the] Lord
of hosts blessed, saying, 'My people in Egypt, among the Assyrians, and in Israel will be
blessed.'"[49] What do you say, O Jew? Has the first become third? Were the Egyptians and
Assyrians placed before, and the firstborn in Israel counted afterwards? Yes. The
Assyrians will reasonably be first, since they worshipped Him first through the Magi. And
the Egyptians are after the Assyrians, since they received Him when fleeing Herod's plot.

16 And Israel is counted last, since they recognized Him after the ascension from the
Jordan through the Apostles. And He entered into Egypt, shaking what had been made by
human hand in Egypt, but not indiscriminately, when He closed off the gates of Egypt by
the destruction of the firstborns. It is for this reason that He came in today as the
firstborn, so that He [M. 392] 17 might put an end to the grief of the ancient gloominess.
And Luke the Evangelist witnesses that the Christ is called the firstborn, saying, "She
gave birth to her firstborn son, and wrapped Him in swaddling clothes and laid Him the
manger, because there was no place for them in the inn."[50] Therefore He entered into
Egypt in order to put an end to the grief of the ancient gloominess, in place of whips
imposing joy, instead of night and darkness giving [the] light of salvation. At that time
the water of the river was profane because of the slaughter of the unripe infants. And so
He who long ago had turned the water crimson entered into Egypt, and He made the river's
streams to produce salvation, after He purified their defilement and profanity by the
power of the Spirit. The Egyptians were in an ill plight, and in their madness denied God.
And so He entered into Egypt and filled up God-loving souls with the knowledge of God. And
He permitted the river to raise witnesses more endurable than crops. But, on account of
the brevity of time, I wish to end my sermon here. And thus I shall end, having completed
my sermon, that, the Word, being impassible, became flesh, His nature remaining unchanged.
What am I to say, or what am I to speak? I see a craftsman and a manger, and an infant,
and swaddling clothes, a virgin's birth lacking the necessities, all things cleaving to
beggary, all things full of poverty.

18 Did you see wealth in great poverty? How He, being rich, became poor? How He had
neither a couch nor a bed, but was cast upon a dray manger? Oh poverty, fountain of
wealth! Oh immeasurable wealth, bearing the pretence of poverty! He lies in a manger, and
He shakes the world; He is entwined in swaddling-clothes, and He will tear the bonds of
sin asunder; He hasn't yet let out an articulate voice, and He instructed the Magi - and
moved them to conversion. What am I to say, or what am I to speak? Behold, the infant is
entwined in swaddling-clothes, and lies in a manger. Mary is also present, a virgin and a
mother. Joseph, too, was present, a father in name. He is called a "husband; she is called
a "wife" - lawful names that lack a union. Understand [this] with me only as far as words
are concerned, but not deeds. He[51] was only betrothed, and the Holy Spirit overshadowed
her. And so Joseph, confused, did not know what to call the infant. He did not dare to say
[that the infant came] from adultery, he couldn't pour down blasphemy against the virgin,
and he didn't endure to say that the child was his own. For he knew well that he new
neither how or from where the child was born - and for this reason a message from Heaven
was given to him in his confusion about this matter through the voice of am angel: "Do not
be afraid, Joseph.

19 For what is born from her is from the Holy Spirit."[52] For the Holy Spirit
overshadowed the virgin. And why is He born from a virgin, and keeps her virginity
undefiled? Because, long ago, the Devil deceived Eve while a virgin; for this reason
Gabriel shared the good news with Mary while a virgin. But Eve, when she was deceived, on
the one hand, gave birth to a word[53] [that was the] cause of death. But, in contrast,
after Mary was told the good news, she bore the Word[54] in flesh, the agent of our
eternal life. Eve's word pointed out a tree, through which she thrust Adam from Paradise.
[M. 393] But the Word from the virgin pointed out the Cross, through which He led the
bandit[55] (representing Adam) into Paradise. For since the Greeks didn't believe, or the
Jews, or the children of heretics, that God begot [Him] without change and without
suffering, for this reason today, coming forth from a body liable to suffering, He
maintained the body that was liable to suffering as impassible, in order to show that just
as He didn't dissolve her virginity after He was born from the virgin, in this way also
God, His holy substance[56] remaining without flux or change, begot God in a manner fit
for God as God.

20 For since humans, after forsaking Him, carved images in human form which they served to
the assault of the Creator, for this reason today the Word of God, being God, was seen in
human form, so that He might break the lie and secretly bring worship[57] to Himself. And
so, let us give glory to Christ, the one who, from pathless ways, made a way, together
with the Father and the Holy Spirit, now and forever, and into eternity.[58] Amen. 21
[End] [1] This translation was commissioned by Roger Pearse and translated from the text
printed in the Patrologia Graeca, vol. 56, cols. 385-396. The translation has been placed
in the public domain. The homily is transmitted under the name of Chrysostom, but scholars
have usually considered that it is probably not authentic. According to J. Quasten,
Patrology 3, p.454-5, its authenticity was defended by C. Martin, Un centon d'extraits de
l'homelié in Salvatoris Nostri Jesu Christi Nativitatem de saint Jean Chrysostome, Museon
54 (1941), 30-33 and 48-52 (Greek text). [2]ἄνθρωπος. [3]Δι᾽οἰκονομίαν. Possibly, "Because
of His ordering" or "dispensation." [4] Literally, "the one of righteousness." [5] i.e.
Bethlehem contained God but did not limit Him. [6] Or, "all things are in agreement with
God." [7]ὁ ὢν. [8] Literally, "in accordance with a separation from divinity." [9]Θεότης.
[10] Literally, "in accordance with an advancement from a human." [11]Διὰ τὸ ἀπαθές. [12]
Φύσις.

22 [13] i.e. Herod the Great. See Matt 2:1-23. [14] Psalm 78:4. [15] I.e. never having
experienced sexual intercourse. [16] Pl. [17]αὐτόματα ῥεῖθρα. [18] Or, "servants."
Similarly with other references to slaves in this column. [19] Or, "waiting upon [Him]."
[20] Literally, "bearing." [21] Luke 2:14. [22] Luke 2:14. [23]ἡ ἄνω γέννησις.
[24]ἐννοῆσαι. [25]ὑπολαβεῖν. [26]ῥεῦσιν. [27] Literally, "I undertook," the aorist. [28]
Φύσις. [29] Or, "make." [30] Luke 1:34. [31] Luke 1:35. [32] Isaiah 7:14. [33] i.e. "the
synagogue." [34] i.e. "the church" [35] Or, "nations." [36] Herod. [37] Πρύτανις. [38] Or,
"woman." Similarly in this section for other instances of "wife." [39] Or, "man."
Similarly in this section for other instances of "husband." [40]Τῷ κοινῷ τοῦ θαύματος.
[41] Literally, "the coming forth of the infant." [42] Or, "mixture." [43]Συνάφεια. [44]
Possibly, "offspring." [45] Isaiah 7:14; Matt 1:23. [46] Micah 5:2, though the text as
quoted here differs drastically from the Septuagint text.

23 [47]ὁ μὴ ὢν. [48] Or possibly, "committed a kind service." [49] Isaiah 19:24. [50] Luke
2:7. [51] Joseph. [52] Matt 1:20. [53]ῥῆμα. There is a play on words here between "word,"
ῥῆμα, which here means a spoken word, by which death entered the world and humankind was
cast from the Garden, and Word, Λόγος, through which humankind can again enter into
paradise. [54]Λόγος. [55] The repentant thief who was crucified at the same time as
Christ. See Luke 23:39-43. [56]Οὐσία. [57] Λατρεία. [58] Literally, "into the ages of
ages." This text was commissioned by Roger Pearse, 2013.


AFTER THE EARTHQUAKE
====================

AFTER THE EARTHQUAKE John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

AFTER THE EARTHQUAKE

John Chrysostom, Homily after the Earthquake.[1]

1 [Translated by Bryson Sewell] 2 [M. 713] Even if feebleness hindered us[2] from
celebrating with you[3] the spiritual chorus, nevertheless the labor of your journey did
not make you faint. For even if that effort led you, dripping with much sweat, to this
place,[4] nevertheless the lesson of the sermon changed our feebleness into health, and,
through the singing of psalms, it eased your labor. For this reason, I, though unwell, did
not bind my tongue in silence, nor did you, though weary, remove yourselves from hearing.
However, as soon as the sermon appeared, your labor receded; as soon as the teaching
appeared, your weariness fled. For, while illness and labor belong to the body,
instruction is the perfection and healing of the soul. And to the degree that the soul is
better than the body, by so much are its[5] achievements more valuable. And so for this
reason, not only with illness hindering me, but also in the face of countless other
obstacles, I did not withdraw from being entwined in your love, I was not deprived, not
today, of this good celebration. But while we[6] were, until just now, fixed to our bed,
God did not permit that we should be destroyed completely by the famine. For just as it is
a famine for you not to hear, so for me it is a famine not to speak. In this way, too, a
mother, though she is often sick, would prefer that her breast be stretched by her child,
rather than to see him wasting away because of a famine.

3 May my body also be strained! For who would not gladly shed even his own blood for you,
men so ardent in piety, so ardent in observance, who have shown such repentance in a small
space of time.[7] You do not know day and night, but you make both times into day, not by
dismissing the gloom, but by enlightening the nights with vigils; your nights are
sleepless, and the tyranny of sleep has been destroyed. For yearning for Christ has
overcome the inferiority of nature. You were released from being human in your bodies by
mimicking powers, exhibiting sleeplessness, earnest fasting, great labor because of your
journey, labor with respect to nature, [but] relaxation with respect to choice. This is
the fruit of fears, this is the advancement of the earthquake, an advancement that is
never spent up, an advancement that makes even the poor rich, and enriches the wealthy. It
does not know poverty, it does not know wealth. The earthquake came, and it did away with
the unevenness of life. Where, now, are those who wear silken robes? Where is the gold?
All of those things have gone away, and they were torn asunder more easily than a spider's
web, and they disappeared[8] more [quickly] than spring-time flowers. But since I see that
your mind is prepared, I wish to set before you a more plentiful table. I see your bodies
worn down, but your soul renewed. The fountains of sweat are many, but they wipe the
conscience clean.

4 For if athletes drip with blood for the sake of leaves of laurel, which is given today
and tomorrow withers away, how much more ought you, who enter into the trial of virtuous
actions, not to surrender in the labors for virtue, nor to grow soft. You as my audience
are my crown, [M. 714] and one of you as a hearer is equivalent to the city. For some, on
the one hand, crowned mixing-bowls, while others convened satanic symposiums, and still
others prepared a sumptuous table. But you completed so great a vigil, and you cleansed
all the city by the stepping of your holy feet, having measured out the market-place with
your walking, and having made the air holy. For the air becomes holy from the singing of
psalms, just as today you heard God saying to Moses, "The place where you are standing is
holy ground."[9] You sanctified the ground, the market-place, you made our city a
church.[10] And just as a flowing torrent, carried by a great stream, overturns all things
- in this way also the spiritual torrent, the river of God, which gladdens the city of
God, was filled with water, and cleansed away the mire of impiety. No one is licentious,
or rather, if someone is licentious, he is changed. He hears the voice, and his mind is
reformed, the melody comes in, and his impiety is changed, he flees the passions of
greediness.

5 For even if he does not flee, but just as beasts in winter lurk in dens, so his impious
mind is buried in the earth, and just as serpents, when frost stiffens their bodies, enter
the lower regions, so too these passions, servile and slavish, are thus covered up as if
into some abyss. And of course those who carry them[11] are ashamed. For on the one hand
they carry them, yet [the passions are] dead. For in place of winter, your melody comes to
them. The voice comes into the hearing of greedy men, and even if he does not cast the
passion out, yet the passion dies. [The voice] comes into the hearing of the licentious
and the arrogant man, and even if he does not put to death his licentiousness and
arrogance, he buries his licentiousness and arrogance. It is not a small [matter] not to
speak wickedness boldly. I also said yesterday that the fruit from the earthquakes is
great. Do you see the love for humanity of the Master[12] who shakes [the] city and who
makes [the] mind firm? He who rocks [the] foundations, and strengthens [our] thoughts? He
who makes the city cracked, and makes our judgment strong? Set your minds on His love for
humanity. He shook for a little while, He strengthened continuously. The earthquake
[lasted] for two days, but let piety remain into all time. You were distressed for a
little while, but you were rooted continuously. For I well know that, by the fear of God,
your piety took root;

6 and if an abatement should occur, the fruit remains. No longer are the thorn plants
choking, nor an over-whelming rain washing away: the fear cultivated you well, it became
an ally to my words. I am silent and the foundations send forth a sound; I remain silent
and the earthquake sends forth a voice more sonorous than a trumpet, saying this: "The
Lord is compassionate and merciful, patient and rich in mercy."[13] I was present, not in
order to overwhelm you, but in order to strengthen you. The earthquake says these things,
and sends forth a voice: "I scared you, not in order to grieve [you], but to make you more
exact. Pay exact attention to the sermon. Since the sermon was too ineffectual, help
called out; since the instruction grew weary, [M. 715] fear fought as an ally. I come
speaking those things to you only for a short time, and I do my part. Whenever I bind you
tight, then I give you to the sermon, lest the sermon should come to no effect; finding
stones and thorn bushes springing up, I make the land clean, so that the sermon may
scatter its seeds with a liberal hand."

7 How were you harmed by being grieved for a short time? You became angels instead of
humans. You were moved toward heaven, even if not in place, at least in character. And as
to the fact that I do not say these things in flattery, the facts give testimony. For in
which respect did you fall short with regard to the sermon of repentance? You cast out
envy, you got rid of your slavish passions. You planted virtue, you endured the whole
night through with your holy vigils, great love, and eager disposition. No one remembers
interest, no one speaks about greediness,[14] nor are the hands alone pure from sins, but
the tongue, too, is freed from lawlessness and abuse. No one assaults his neighbor, no one
goes off to satanic symposiums. The houses are pure, the marketplace has been cleansed.
Evening arrives, and nowhere are there choruses of young men singing the songs of the
theater. Yet there are choruses, though not of licentiousness; choruses, but of virtues.
And it is possible to hear the singing of psalms in the marketplace, and [to hear] those
sitting at home, one singing psalms, another hymning. Night arrives, and all [run] to the
church, the waveless harbor, the calm that has been freed of waves. I was thinking that,
after the first or second day, sleeplessness had overcome your bodies. But as it is, your
yearning increases to the degree that your sleeplessness is strained. Those who were
singing psalms to you grew weary, and you are renewed.

8 Those singing psalms to you grew exhausted, and you were strengthened. Tell me: where
now are the wealthy? Let them learn the philosophy of the poor. For they[15] sleep, but
the poor do not sleep on the ground, but bend their knees, mimicking Paul and Silas. But
[M. 716] they sung psalms and shook the prison; you sung psalms, and made the city that
was shaken firm. The outcomes[16] are contrary to the circumstances, yet both are for the
glory of God. For he shook the prison, in order to shake the mind of the unfaithful, in
order to loosen the jailor, in order to proclaim the Word of God. You yourselves made the
city firm, in order to undo God's wrath. Both those affairs and these were administered
differently. But nevertheless I rejoice, not because the city was made firm, but because
it was through your prayers that it was made firm, because your singing of psalms became
[the] foundations. The wrath is from above, your voice from below. The voice, sent up from
below, restrained the wrath, flowing from above. The heavens were opened, and a
judgment[17] was brought down, the whetted sword. The city [is] on the earth, the wrath is
inevitable. We have need of nothing but repentance, tears and lamentations, and all things
were dissolved. God appeared, and we dissolved his wrath. One would not err should he call
you the caretakers and saviors of the city. Where are the rulers? Where are the great
saviors?

9 Of the city you are the truly the towers, the wall, and its security. For they,[18] on
the one hand, through their own wickedness allowed the city to rot, but you, through your
own virtue, made the city firm. And if someone should be asked why the city was shaken,
even if he wouldn't say [it], it has been agreed[19] that it was because of sins, because
of acts of greed, because of injustices, because of acts of lawlessness, because of acts
of arrogance, because of pleasures, because of deceit. Whose? The rich. Again, if someone
should be asked why the city was made firm, it is agreed that it is because of the singing
of psalms, because of the prayers, because of the vigils. Whose are these? The poor's. The
reasons that shook the city belong to them,[20] while the reasons that made the city firm
are yours - and so you became the saviors and the caretakers. But let us end the sermon
here, remaining in our vigils, our singing of psalms, sending glory up to the Father and
the Son and the Holy Spirit, now and always, and into eternity.[21] Amen.

10 [1] CPG 4366, De terrae motu. BHG 1700y. This translation was commissioned by Roger
Pearse and translated from the text printed in the Patrologia Graeca, vol. 50, cols.
713-716. The translation has been placed in the public domain. The work perhaps refers to
the earthquake of 398 AD. The question of its authenticity is discussed by Wendy Mayer,
The Homilies of St. John Chrysostom - Provenance: Reshaping the foundations, 2005, p.27,
126, and answered in the affirmative. Update: Sever J. Voicu on the other hand, has long
argued that this homily is not authentic Chrysostom and has challenged Mayer's claims in
"Un errore di Montfaucon e altre note pseudochrisostomiche," in Manuscripta Graeca et
Orientalia: Mélanges monastiques et patristiques en l' honneur de Paul Géhin, edited by
André Binggeli, Anne Boudhors and Matthieu Cassin (Leuven - Paris - Bristol, CT: Peeters,
2016), 597-614; on pp. 602-604. [2] Us = Chrysostom, a pl. used for a sg.

11 [3] You = the congregation. [4] Possibly meaning to the church. [5] i.e. the soul's
achievements. [6] Probably a plural for a singular, i.e., "while I was...fixed to my
bed...." [7] Literally, "from a small turning of time," ἀπὸ μικρᾶς καιροῦ τροπῆς. [8]
Literally, "they were tested," from ἠλέγχθη. The problem is that, in this context, "they
were tested more than spring-time flowers" makes little sense. The point might be that
gold, which has been tested (i.e. with fire), offers no lasting security, but, like
flowers in spring time, it too passes away. [9] Exodus 3:5; Acts 7:33. [10] Or, "you made
the city a church for us." [11] i.e. the passions. [12] i.e. God. [13] Psalm 103:8;
Septuagint, Psalm 102:8. [14] Or, "No one speaks greedily." [15] i.e. the wealthy. [16]Τὰ
τέλη. [17]ἀπόφρασις. [18] i.e. the rich and the rulers. [19] Possibly, "confessed." [20]
i.e. the rich. [21] Literally, "into the ages of ages."

12 This text was commissioned and uploaded by Roger Pearse, 2013. Added update to note 1,
2019.


HOMILIES ON EUTROPIUS
=====================

HOMILIES ON EUTROPIUS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

HOMILY 1

ON Eutropius, The Eunuch, Patrician And Consul. 1. "Vanity of vanities, all is vanity"-it
is always seasonable to utter this but more especially at the present time. Where are now
the brilliant surroundings of thy consulship? where are the gleaming torches? Where is the
dancing, and the noise of dancers' feet, and the banquets and the festivals? where are the
garlands and the curtains of the theatre? where is the applause which greeted thee in the
city, where the acclamation in the hippodrome and the flatteries of spectators? They are
gone-all gone: a wind has blown upon the tree shattering down all its leaves, and showing
it to us quite bare, and shaken from its very root; for so great has been the violence of
the blast, that it has given a shock to all these fibres of the tree and threatens to tear
it up from the roots. Where now are your reigned friends? where are your drinking parties,
and your suppers? where is the swarm of parasites, and the wine which used to be poured
forth all day long, and the manifold dainties invented by your cooks? where are they who
courted your power and did and said everything to win your favour? They were all mere
visions of the night, and dreams which have vanished with the dawn of day: they were
spring flowers, and when the spring was over they all withered: they were a shadow which
has passed away-they were a smoke which has dispersed, bubbles which have burst, cobwebs
which have been rent in pieces.

Therefore we chant continually this spiritual song-"Vanity of vanities, all is vanity. For
this saying ought to be continually written on our walls, and garments, in the market
place, and in the house, on the streets, and on the doors and entrances, and above all on
the conscience of each one, and to be a perpetual theme for meditation. And inasmuch as
deceitful things, and maskings and pretence seem to many to be realities it behoves each
one every day both at supper and at breakfast, and in social assemblies to say to his
neighhour and to hear his neighbour say in return "vanity of vanities, all is vanity. Was
I not continually telling thee that wealth was a runaway? But you would not heed me. Did I
not tell thee that it was an unthankful servant? But you would not be persuaded. Behold
actual experience has now proved that it is not only a runaway, and ungrateful servant,
but also a murderous one, for it is this which has caused thee now to fear and tremble.
Did I not say to thee when you continually rebuked me for speaking the truth, "I love thee
better than they do who flatter thee? "I who reprove thee care more for thee than they who
pay thee court? Did I not add to these words by saying that the wounds of friends were
more to be relied upon than the voluntary kisses of enemies. If you had submitted to my
wounds their kisses would not have wrought thee this destruction:

for my wounds work health, but their kisses have produced an incurable disease. Where are
now thy cup-bearers, where are they who cleared the way for thee in the market place, and
sounded thy praises endlessly in the ears of all? They have fled, they have disowned thy
friendship, they are providing for their own safety by means of thy distress. But I do not
act thus, nay in thy misfortune I do not abandon thee, and now when thou art fallen I
protect and tend thee. And the Church which you treated as an enemy has opened her bosom
and received thee into it; whereas the theatres which you courted, and about which you
were oftentimes indignant with me have betrayed and ruined thee. And yet I never ceased
saying to thee "why doest thou these things? "thou art exasperating the Church, and
casting thyself down headlong," yet thou didst hurry away from all my warnings. And now
the hippodromes, having exhausted thy wealth, have whetted the sword against thee, but the
Church which experienced thy untimely wrath is hurrying in every direction, in her desire
to pluck thee out of the net.

2. And I say these things now not as trampling upon one who is prostrate, but from a
desire to make those who are still standing more secure; not by way of irritating the
sores of one who has been wounded, but rather to preserve those who have not yet been
wounded in sound health; not by way of sinking one who is tossed by the waves, but as
instructing those who are sailing with a favourable breeze, so that they may not become
overwhelmed. And how may this be effected? by observing the vicissitudes of human affairs.
For even this man had he stood in fear of vicissitude would not have experienced it; but
whereas neither his own conscience, nor the counsels of others wrought any improvement in
him, do ye at least who plume yourselves on your riches profit by his calamity: for
nothing is weaker than human affairs. Whatever term therefore one may employ to express
their insignificance it will fall short of the reality; whether he calls them smoke, or
grass, or a dream or spring flowers, or by any other name; so perishable are they, and
more naught than nonentities; but that together with their nothingness they have also a
very perilous element we have a proof before us. For who was more exalted than this man?
Did he not surpass the whole world in wealth? had he not climbed to the very pinnacle of
distinction? did not all tremble and fear before him? Yet lo!

he has become more wretched than the prisoner, more pitiable than the menial slave, more
indigent than the beggar wasting away with hunger, having every day a vision of sharpened
swords and of the criminal's grave, and the public executioner leading him out to his
death; and he does not even know if he once enjoyed past pleasure, nor is he sensible even
of the sun's ray, but at mid day his sight is dimmed as if he were encompassed by the
densest gloom. But even let me try my best I shall not be able to present to you in
language the suffering which he must naturally undergo, in the hourly expectation of
death. But indeed what need is there of any words from me, when he himself has clearly
depicted this for us as in a visible image? For yesterday when they came to him from the
royal court intending to drag him away by force, and he ran for refuge to the holy
furniture, his face was then, as it is now, no better than the countenance of one dead:
and the chattering of his teeth, and the quaking and quivering of his whole body, and his
faltering voice, and stammering tongue, and in fact his whole general appearance were
suggestive of one whose soul was petrified.

3. Now I say these things not by way of reproaching him, or insulting his misfortune, but
from a desire to soften your minds towards him, and to induce you to compassion, and to
persuade you to be contented with the punishment which has already been inflicted. For
since there are many inhuman persons amongst us who are inclined, perhaps, to find fault
with me for having admitted him to the sanctuary, I parade his sufferings from a desire to
soften their hardheartedness by my narrative. For tell me, beloved brother, wherefore art
thou indignant with me? You say it is because he who continually made war upon the Church
has taken refuge within it. Yet surely we ought in the highest degree to glorify God, for
permitting him to be placed in such a great strait as to experience both the power and the
lovingkindness of the Church:-her power in that he has suffered this great-vicissitude in
consequence of the attacks which he made upon her: her lovingkindness in that she whom he
attacked now casts her shield in front of him and has received him under her wings, and
placed him in all security not resenting any of her former injuries, but most lovingly
opening her bosom to him. For this is more glorious than any kind of trophy, this is a
brilliant victory, this puts both Gentiles and Jews to shame, this displays the bright
aspect of the Church: in that having received her enemy as a captive, she spares him, and
when all have despised him in his desolation, she alone like an affectionate mother has
concealed him under her cloak, opposing both the wrath of the king, and the rage of the
people, and their overwhelming hatred. This is an ornament for the altar. A strange kind
of ornament, you say, when the accused sinner, the extortioner, the robber is permitted to
lay hold of the altar. Nay! say not so:

for even the harlot took hold of the feet of Jesus, she who was stained with the most
accursed and unclean sin: yet her deed was no reproach to Jesus, but rather redounded to
His admiration and praise: for the impure woman did no injury to Him who was pure, but
rather was the vile harlot rendered pure by the touch of Him who was the pure and spotless
one. Grudge not then, O man. We are the servants of the crucified one who said "Forgive
them for they know not what they do. But, you say, he cut off the right of refuge here by
his ordinances and divers kinds of laws. Yes! yet now he has learned by experience what it
was he did, and he himself by his own deeds has been the first to break the law, and has
become a spectacle to the whole world, and silent though he is, he utters from thence a
warning voice to all, saying "do not such things as I have done, that ye suffer not such
things as I suffer. He appears as a teacher by means of his calamity, and the altar emits
great lustre, inspiring now the greatest awe from the fact that it holds the lion in
bondage;

for any figure of royalty might be very much set off if the king were not only to be seen
seated on his throne arrayed in purple and wearing his crown, but if also prostrate at the
feet of the king barbarians with their hands bound behind their backs were bending low
their heads. And that no persuasive arguments have been used, ye yourselves are witnesses
of the enthusiasm, and the concourse of the people. For brilliant indeed is the scene
before us to day, and magnificent the assembly, and I see as large a gathering here to-day
as at the Holy Paschal Feast. Thus the man has summoned you here without speaking and yet
uttering a voice through his actions clearer than the sound of a trumpet: and ye have all
thronged hither to-day, maidens deserting their boudoirs, and matrons the women's
chambers, and men the market place that ye may see human nature convicted, and the
instability of worldly affairs exposed, and the harlot-face which a few days ago was
radiant (such is the prosperity derived from extortion) looking uglier than any wrinkled
old woman, this face I say you may see denuded of its enamel and pigments by the action of
adversity as by a sponge

4. Such is the force of this calamity: it has made one who was illustrious and conspicuous
appear the most insignificant of men. And if a rich man should enter the assembly he
derives much profit from the sight: for when he beholds the man who was shaking the whole
world, now dragged down from so high a pinnacle of power, cowering with fright, more
terrified than a hare or a frog, nailed fast to yonder pillar, without bonds, his fear
serving instead of a chain, panic-stricken and trembling, he abates his haughtiness, he
puts down his pride, and having acquired the kind of wisdom concerning human affairs which
it concerns him to have he departs instructed by example in the lesson which Holy
Scripture teaches by precept:-"All flesh is grass and all the glory of man as the flower
of grass: the grass withereth and the flower faileth" or "They shall wither away quickly
as the grass, and as the green herb shall they quickly fail" or "like smoke are his days,"
and all passages of that kind. Again the poor man when he has entered and gazed at this
spectacle does not think meanly of himself, nor bewail himself on account of his poverty,
but feels grateful to his poverty, because it is a place of refuge to him, and a calm
haven, and secure bulwark;

and when he sees these things he would many times rather remain where he is, than enjoy
the possession of all men for a little time and afterwards be in jeopardy of his own life.
Seest thou how the rich and poor, high and low, bond and free have derived no small profit
from this man's taking refuge here? Seest thou how each man will depart hence with a
remedy, being cured merely by this sight? Well! have I softened your passion, and expelled
your wrath? have I extinguished your cruelty? have I induced you to be pitiful? Indeed I
think I have; and your countenances and the streams of tears you shed are proofs of it.
Since then your hard rock has turned into deep and fertile soil let us hasten to produce
some fruit of mercy, and to display a luxuriant crop of pity by falling down before the
Emperor or rather by imploring the merciful God so to soften the rage of the Emperor, and
make his heart tender that he may grant the whole of the favour which we ask. For indeed
already since that day when this man fled here for refuge no slight change has taken
place;

for as soon as the Emperor knew that he had hurried to this asylum, although the army was
present, and incensed on account of his misdeeds, and demanded him to be given up for
execution, the Emperor made a long speech endeavouring to allay the rage of the soldiers,
maintaining that not only his offences, but any good deed which he might have done ought
to be taken into account, declaring that he felt gratitude for the latter, and was
prepared to forgive him as a fellow creature for deeds which were otherwise. And when they
again urged him to avenge the insult done to the imperial majesty, shouting, leaping, and
brandishing their spears, he shed streams of tears from his gentle eyes, and having
reminded them of the Holy Table to which the man had fled for refuge he succeeded at last
in appeasing their wrath. 5. Moreover let me add some arguments which concern ourselves.
For what pardon could you deserve, if the Emperor bears no resentment when he has been
insulted, but ye who have experienced nothing of this kind display so much wrath? and how
after this assembly has been dissolved will ye handle the holy mysteries, and repeat that
prayer by which we are commanded to say "forgive us as we also forgive our debtors" when
ye are demanding vengeance upon your debtor? Has he inflicted great wrongs and insults on
you? I will not deny it. Yet this is the season not for judgment but for mercy; not for
requiring an account, but for showing loving kindness: not for investigating claims but
for conceding them; not for verdicts and vengeance, but for mercy and favour. Let no one
then be irritated or vexed, but let us rather beseech the merciful God to grant him a
respite from death, and to rescue him from this impending destruction, so that he may put
off his transgression, and let us unite to approach the merciful Emperor beseeching him
for the sake of the Church, for the sake of the altar, to concede the life of one man as
an offering to the Holy Table. If we do this the Emperor himself will accept us, and even
before his praise we shall have the approval of God, who will bestow a large recompense
upon us for our mercy.

For as he rejects and hates the cruel and inhuman, so does He welcome and love the
merciful and humane man; and if such a man be righteous, all the more glorious is the
crown which is wreathed for him: and if he be a sinner, He passes over his sins granting
this as the reward of compassion shown to his fellow-servant. "For" He saith "I will have
mercy and not sacrifice," and throughout the Scriptures you findHim always enquiring after
this, and declaring it to be the means of release from sin. Thus then we shall dispose Him
to be propitious to us, thus we shall release ourselves from our sins, thus we shall adorn
the Church, thus also our merciful Emperor, as I have already said, will commend us, and
all the people will applaud us, and the ends of the earth will admire the humanity and
gentleness of our city, and all who hear of these deeds throughout the world will extol
us. That we then may enjoy these good things, let us fall down in prayer and supplication,
let us rescue the captive, the fugitive, the suppliant from danger that we ourselves may
obtain the future blessings by the favour and mercy of our Lord Jesus Christ, to whom be
glory and power, now and for ever, world without end. Amen.

HOMILY 2

Eutropius, and the Vanity of Riches.

After Eutropius Having Been Found Outside The Church Had Been Taken Captive. 1. Delectable
indeed are the meadow, and the garden, but far more delectable the study of the divine
writings. For there indeed are flowers which fade, but here are thoughts which abide in
full bloom; there is the breeze of the zephyr, but here the breath of the Spirit: there is
the hedge of thorns, but here is the guarding providence of God; there is the song of
cicadae, but here the melody of the prophets: there is the pleasure which comes from
sight, but here the profit which comes from study. The garden is confined to one place,
but the Scriptures are in all parts of the world; the garden is subject to the necessities
of the seasons, but the Scriptures are rich in foliage, and laden with fruit alike in
winter and in summer. Let us then give diligent heed to the study of the Scriptures: for
if thou doest this the Scripture will expel thy despondency, and engender pleasure,
extirpate vice, and make virtue take root, and in the tumult of life it will save thee
from suffering like those who are tossed by troubled waves. The sea rages but thou sailest
on with calm. weather; for thou hast the study of the Scriptures for thy pilot; for this
is the cable which the trials of life do not break asunder. Now that I lie not events
themselves bear witness. A few days ago the Church was besieged: an army came, and fire
issued from their eyes,yet it did not scorch the olive tree;

swordswere unsheathed, yet no one received a woundthe imperial gates were in distress, but
the Church was in security. And yet the tide of war flowed hither; for here the refugee
was sought, and we withstood them, not fearing their rage. And wherefore prithee? because
we held as a sure pledge the saying "Thou art Peter, and upon this rock I will build my
Church: and the gates of hell shall not prevail against it. And when I say the Church I
mean not only a place but also a plan of life: I mean not the walls of the Church but the
laws of the Church. When thou takest refuge in a Church, do notseek shelter merely in the
place but in the spirit of the place. For the Church is not wall and roof but faith and
life. Do not tell me that the man having been surrendered was surrendered by the Church if
he had not abandoned the Church he would not have been surrendered. Do not say that he
fled here for refuge and then was given up: the Church did not abandon him but he
abandoned the Church. He was not surrendered from within the Church but outside its walls.
Wherefore did he forsake the Church? Didst thou desire to save thyself? Thou shouldst have
held fast to the altar. There were no walls here, but there was the guarding providence of
God. Wast thou a sinner? God does not reject thee: for "He came not to call the righteous
but sinners to repentance. The harlot was saved when she clung to His feet. Have ye heard
the passage read to-day? Now I say these things that thou mayest not hesitate to take
refuge in the Church. Abide with the Church, and the Church does not hand thee over to the
enemy: but if thou fliest from the Church, the Church is not the cause of thy capture. For
if thou art inside the fold the wolf does not enter: but if thou goest outside, thou art
liable to be the wild beast's prey: yet this is not the fault of the fold, but of thy own
pusillanimity. The Church hath no feet. Talk not to me of walls and arms: for walls wax
old with time, but the Church has no old age.

Walls are shattered by barbarians, but over the Church even demons do not prevail. And
that my words are no mere vaunt there is the evidence of facts. How many have assailed the
Church, and yet the assailants have perished while the Church herself has soared beyond
the sky? Such might hath the Church: when she is assailed she conquers: when snares are
laid for her she prevails: when she is insulted her prosperity increases: she is wounded
yet sinks not under her wounds; tossed by waves yet not submerged; vexed by storms yet
suffers no shipwreck; she wrestles and is not worsted, fights but is not vanquished.
Wherefore then did she suffer this war to be? That she might make more manifest the
splendour of her triumph. Ye were present on that day, and ye saw what weapons were set in
motion against her, and how the rage of the soldiers burned more fiercely than fire, and I
was hurried away to the imperial palace. But what of that? By the grace of God none of
those things dismayed me.

2. Now I say these things in order that ye too may follow my example. But wherefore was I
not dismayed? Because I do not fear any present terrors. For what is terrible? Death? nay
this is not terrible: for we speedily reach the unruffled haven. Or spoliation of goods?
"Naked came I out of my mother's womb, and naked shall I depart; or exile? "The earth is
the Lord's and the fulness thereof; or false accusation? "Rejoice and be exceeding glad,
when men shall say all manner of evil against you falsely, for great is your reward in
Heaven. I saw the swords and I meditated on Heaven; I expected death, and I bethought me
of the resurrection; I beheld the sufferings of this lower world, and I took account of
the heavenly prizes; I observed the devices of the enemy, and I meditated on the heavenly
crown: for the occasion of the contest was sufficient for encouragement and consolation.
True! I was being forcibly dragged away, but I suffered no insult from the act; for there
is only one real insult, namely sin: and should the whole world insult thee, yet if thou
dost not insult thyself thou art not insulted. The only real betrayal is the betrayal of
the conscience: betray not thy own conscience, and no one can betray thee.

I was being dragged away and I saw the events-or rather I saw my words turned into events,
I saw my discourse which I had uttered in words being preached in the market-place through
the medium of actual events. What kind of discourse? the same which I was always
repeating. The wind has blown and the leaves have fallen "The grass has withered and the
flower has faded. The night has departed and the day has dawned; the shadow has been
proved vain and the truth has appeared. They mounted up to the sky, and they came down to
the level of earth: for the waves which were swelling high have been laid low by means of
merely human events. How12 The things which were taking place were a lesson. And I said to
myself will posterity learn self-control? or before two days have passed by will these
events have been abandoned to oblivion? The warnings were sounding in their ears. Again
let me utter, yet again I will speak. What profit will there be? Certainly there will be
profit. For if all do not hearken, the half will hearken; and if not the half, the third
part: and if not the third the fourth: and if not the fourth, perhaps ten: and if not ten,
perhaps five: and if not five perhaps one: and if not one, I myself have the reward
prepared for me. "The grass withereth and the flower fadeth; but the word of God abideth
for ever."

3. Have ye seen the insignificance of human affairs? have ye seen the frailty of power?
Have ye seen the wealth which I always called a runaway and not a runaway only, but also a
murderer. For it not only deserts those who possess it, but also slaughters them; for when
any one pays court to it then most of all does it betray him. Why dost thou pay court to
wealth which to-day is for thee, and to-morrow for another? Why dost thou court wealth
which can never be held fast? Dost thou desire to court it? dost thou desire to hold it
fast? Do not bury it but give it into the hands of the poor. For wealth is a wild beast:
if it be tightly held it runs away: if it be let loose it remains where it is; "For," it
is said, "he hath dispersed abroad and given to the poor; his righteousness remaineth
forever. Disperse it then that it may remain with thee; bury it not lest it run away.
Where is wealth? I would gladly enquire of those who have departed. Now I say these things
not by way of reproach, God forbid, nor by way of irritating old sores, but as
endeavouring to secure a haven for you out of the shipwreck of others. When soldiers and
swords were threatening, when the city was in a blaze of fury, when the imperial majesty
was powerless, and the purple was insulted, when all places were full of frenzy, where was
wealth then?

where was your silver plate? where were your silver couches? where your household slaves?
they had all betaken themselves to flight; where were the eunuchs? they all ran away;
where were your friends? they changed their masks. Where were your houses? they were shut
up. Where was your money? the owner of it fled: and the money itself, where was that? it
was buried. Where was it all hidden? Am I oppressive and irksome to you in constantly
declaring that wealth betrays those who use it badly? The occasion has now come which
proves the truth of my words. Why dost thou hold it so tightly, when in the time of trial
it profiteth thee nothing? If it has power when thou fallest into a strait, let it come to
thy aid, but if it then runs away what need hast thou of it? events themselves bear
witness. What profit was there in it? The sword was whetted death was impending, an army
raging: there was apprehension of imminent peril; and yet wealth was nowhere to be seen.
Where did the runaway flee? It was itself the cause which brought about all these evils,
and yet in the hours of necessity it runs away. Nevertheless many reproach me saying
continually thou fasteneth upon the rich: while they on the other hand fasten upon the
poor. Well I do fasten upon the rich: or rather not the rich, but those who make a bad use
of their riches.

For I am continually saying that I do not attack the character of the rich man, but of the
rapacious. A rich man is one thing, a rapacious man is another: an affluent man is one
thing, a covetous man is another. Make clear distinctions, and do not confuse things which
are diverse. Art thou a rich man? I forbid thee not. Art thou a rapacious man? I denounce
thee. Hast thou property of thy own? enjoy it. Dost thou take the property of others? I
will not hold my peace. Wouldest thou stone me for this? I am ready to shed my blood: only
I forbid thy sin. I heed not hatred, I heed not war: one thing only do I heed, the
advancement of my hearers. The rich are my children, and the poor also are my children:
the same womb has travailed with both, both are the offspring of the same travail-pangs.
If then thou fastenest reproaches on the poor man, I denounce thee: for the poor man does
not suffer so much loss as the rich. For no great wrong is inflicted on the poor man,
seeing that in his case the injury is confined to money; but in thy case the injury
touches the soul. Let him who wills cast me off, let him who wills stone me, let him who
wills hate me: for the plots of enemies are the pledges to me of crowns of victory, and
the number of my rewards will be as the number of my wounds.

4. So then I fear not an enemy's plots: one thing. only do I fear, which is sin. If no one
convicts me of sin, then let the whole world make war upon me. For this kind of war only
renders me more prosperous. Thus also do I wish to teach you a lesson. Fear not the
devices of a potentate, but fear the power of sin. No man will do thee harm, if thou dost
not deal a blow to thyself. If thou hast not sin, ten thousand swords may threaten thee,
but God will snatch thee away out of their reach: but if thou hast sin, even shouldest
thou be in paradise thou wilt be cast out.Adam was in paradise yet he fell; Job was ona
dung hill, yet he was crowned victorious. What profit was paradise to the one? or what
injury was the dung hill to the other? No man laid snares for the one, yet was he
overthrown: the devil laid snares for the other, and yet he was crowned. Did not the devil
take his property? Yes, but he did not rob him of his godliness. Did he not lay violent
handsupon his sons? yes: but he did not shake his faith. Did he not tear his body to
pieces? yes but he did not find his treasure. Did he not arm his wife against him? yes but
he did not overthrow the soldier. Did he not hurl arrows and darts at him? yes but he
received no wounds.

He advanced his engines but could not shake the tower; he conducted his billows against
him, but did not sink the ship. Observe this law I beseech you, yea I clasp your knees, if
not with the bodily hand, yet in spirit, and pour forth tears of supplication. Observe
this law I pray you, and no one can do you harm. Never call the rich man happy; never call
any man miserable save him who is living in sin: and call him happy who lives in
righteousness. For it is not the nature of their circumstances, but the disposition of the
men which makes both the one and the other. Never be afraid of the sword if thy conscience
does not accuse thee: never be afraid in war if thy conscience is clear. Where are they
who have departed? tell me. Did not all men once bow down to them? did not those who were
in authority tremble greatly before them? did they not pay court to them? But sin has
come, and all things are manifested in their true lights; they who were attendants have
become judges, the flatterers are turned into executioners; they who once kissed his
hands, dragged him themselves from the church, and he who yesterday kissed his hand is to-
day his enemy. Wherefore? Because neither did he yesterday love him with sincerity. For
the opportunity came and the actors were unmasked. Didst thou not yesterday kiss his
hands, and call him saviour, and guardian, and benefactor? Didst thou not compose
panegyrics without end?

wherefore to-day dost thou accuse him? Why yesterday a praiser, and to-day an accuser? why
yesterday utter panegyrics, and to-day reproaches? What means this change? what means this
revolution? 5. But I am not like this: I was the subject of his plots, yet I became his
protector. I suffered countless troubles at his hands, yet I did not retaliate. For I copy
the example of my Master, who said on the cross, "Forgive them, for they know not what
they do." Now I say these things that you may not be perverted by the suspicion of wicked
men. Now many changes have taken place, since I had the oversight of the city, and yet no
one learns I self-control? But when I say no one, I donot condemn all, God forbid. For it
is impossible that this rich soil when it hasreceived seed, should not produce one eat; of
corn: but I am insatiable, I do not wish many to be saved but all. And if but one be left
in a perishing condition, I perish also, and deem that the Shepherd should be imitated who
had ninety-nine sheep, and yet hastened after the one which had gone astray. How long will
money last? how long this silver and gold? how long these draughts of wine? how long the
flatteries of slaves? how long these goblets wreathed with garlands? how long these
satanic drinking feasts, full of diabolical activity?

Dost thou not know that the present life is a sojourn in a far country? for art thou a
citizen? Nay thou art a wayfarer. Understandest thou what I say? Thou art not a citizen,
but thou art a wayfarer, and a traveller. Say not: I have this city and that. No one has a
city. The city is above. Present life is but a journey. We are journeying on every day,
while nature is running its course. Some there are who store up goods on the way: some who
bury jewellery on the road. Now when you enter an inn do you beautify the inn? not so, but
you eat and drink and hasten to depart. The present life is an inn: we have entered it,
and we bring present life to a close: let us be eager to depart with a good hope, let us
leave nothing here, that we may not lose it there. When you enter the inn, what do you say
to the servant? Take care where you put away our things, that you do not leave anything
behind here, that nothing may be lost, not even what is small and trifling, in order that
we may carry everything back to our home. Thou art a wayfarer and traveller, and indeed
more insignificant than the wayfarer. How so? I will tell you. The wayfarer knows when he
is going into the inn, and when he is going out; for the egress as well as the regress is
in his own power:

but when I enter the inn, that is to say this present life, I know not when I shall go
out: and it may be that I am providing myself with sustenance for a long time when the
Master suddenly summons me saying "Thou fool, for whom shall those things be which thou
hast prepared? for on this very night thy soul is being taken from thee. The time of thy
departure is uncertain, the tenure of thy possessions insecure, there are innumerable
precipices, and billows on every side of thee. Why dost thou rave about shadows? why
desert the reality and run after shadows? 6. I say these things, and shall not cease
saying them, causing continual pain, and dressing the wounds; and this not for the sake of
the fallen, but of those who are still standing. For they have departed, and their career
is ended, but those who are yet standing have gained a more secure position through their
calamities. "What then," you say, "shall we do? Do one thing only, hate riches, and love
thy life-cast away thy goods; I do not say all of them, but cut off the superfluities. Be
not covetous of other men's goods, strip not the widow, plunder not the orphan, seize not
his house: I do not address myself to persons but to facts. But if any one's conscience
attacks him, he himself is responsible for it, not my words. Why art thou grasping where
thou bringest ill-will upon thyself? Grasp where there is a crown to be gained. Strive to
lay hold not of earth but of heaven. "The kingdom of Heaven belongs to violent men and men
of violence take it by force. Why dost thou lay hold of the poor man who reproaches thee?
Lay hold of Christ who praises thee for it. Dost thou see thy senselessness and madness?
Dost thou lay hold of the poor man who has little? Christ says "lay hold of me; I thank
thee for it, lay hold of my kingdom and take it by violence.

If thou art minded to lay hold of an earthly kingdom, or rather if thou art minded to have
designs upon it thou art punished; but in the case of the heavenly kingdom thou art
punished if thou dost not lay hold of it. Where worldly things are concerned there is ill-
will, but where spiritual there is love. Meditate daily on these things, and if two days
hence thou seest another riding in a chariot, arrayed in raiment of silk, and elated with
pride, be not again dismayed and troubled. Praise not a rich man, but only him who lives
in righteousness. Revile not a poor man, but learn to have an upright and accurate
judgment in all things. Do not hold aloof from the Church; for nothing is stronger than
the Church. The Church is thy hope, thy salvation, thy refuge. It is higher than the
heaven, it is wider than the earth. It never waxes old, but is always in full vigour.
Wherefore as significant of its solidity and stability Holy Scripture calls it a mountain:
or of its purity a virgin, or of its magnificence a queen; or of its relationship to God a
daughter; and to express its productiveness it calls her barren who has borne seven: in
fact it employs countless names to represent its nobleness. For asthe master of the Church
has many names: being called the Father, and the way, and the life, and the light, and the
arm, and the propitiation, and the foundation, and the door, and the sinless one, and the
treasure, and Lord, and God, and Son, and the only begotten, and the form of God, and the
image of God so is it with the Church itself: does one name suffice to present the whole
truth? by no means. But for this reason there are countless names, that we may learn
something concerning God, though it be but a small part. Even so the Church also is called
by many names. She is called a virgin, albeit formerly she was an harlot: for this is the
miracle wrought by the Bridegroom, that He took her who was an harlot and hath made her a
virgin. Oh! what a new and strange event? With us marriage destroys virginity, but with
God marriage hath restored it. With us she who is a virgin, when married, is a virgin no
longer: with Christ she who is an harlot, when married, becomes a virgin.

7. Let the heretic who inquires curiously into the nature of heavenly generation saying
"how did the Father beget the Son? interpret this single fact, ask him how did the Church,
being an harlot, become a virgin? and how did she having brought forth children remain a
virgin? "For I am jealous over you," saith Paul, "with a godly jealousy, for I espoused
you to one husband that I might present you as a pure virgin to Christ. What wisdom and
understanding! "I am jealous over you with a godly jealousy. What means this? "I am
jealous," he says: art thou jealous seeing thou art a spiritual man? I am jealous he says
as God is. And hath God jealousy? yea the jealousy not of passion, but of love, and
earnest zeal. I am jealous over you with the jealousy of God. Shall I tell thee how He
manifests His jealousy? He saw the world corrupted by devils, and He delivered His own Son
to save it. For words spoken in reference to God have not the same force as when spoken in
reference to ourselves: for instance we say God is jealous, God is wroth, God repents, God
hates. These words are human, but they have a meaning which becomes the nature of God. How
is God jealous? "I am jealous over you with the jealousy of God. Is God wroth? "O Lord
reproach me not in thine indignation. Doth God slumber? "Awake, wherefore sleepest thou, O
Lord? Doth God repent? "I repent that I have made man.

Doth God hate? "My soul hateth your feasts and your new moons. Well do not consider the
poverty of the expressions: but grasp their divine meaning. God is jealous, for He loves,
God is wroth, not as yielding to passion, but for the purpose of chastising, and
punishing. God sleeps, not as really slumbering, but as being long-suffering. Choose out
the expression. Thus when thou hearest that God begets the Son, think not of division but
of the unity of substance. For God has taken many of these words from us as we also have
borrowed others from Him, that we may receive honour thereby. 8. Dost thou understand what
I have said? Attend carefully my beloved. There are divine names, and there are human
names. God has received from me, and He Himself hath given to me. Give me thine, and take
mine He says. Thou hast need of mine: I have no need of thine, but thou hast of mine
inasmuch as my nature is unmixed, but thou art a human being encompassed with a body,
seeking also corporeal terms in order that, by borrowing expressions which are familiar to
thee, thou who art thus encompassed with a body, mayest be able to think on thoughts which
transcend thy understanding. What kind of names hath He received from me, and what kind
hath He given to me? He Himself is God, and He hath called me God; with Him is the
essential nature as an actual fact, with me only the honour of the name: "I have said ye
are gods, and ye are all children of the most highest. Here are words, but in the other
case there is the actual reality. He hath called me god, for by that name I have received
honour. He Himself was called man, he was called Son of man, he was called the Way, the
Door, the Rock. These words He borrowed from me; the others He gave from Himself to me.
Wherefore was He called the Way? That thou mightest understand that by Him we have access
to the Father. Wherefore was He called the Rock?

that thou mightest understand the secure and unshaken character of the faith. Wherefore
was He called the Foundation? That thou mightest understand that He upholdeth all things.
Wherefore was He called the Root? That thou mightest understand that in Him we have our
power of growth. Wherefore was He called the Shepherd? Because He feeds us. Wherefore was
He called a sheep? Because He was sacrificed for us and became a propitiatory offering.
Wherefore was He called the Life? Because He raised us up when we were dead. Wherefore was
He called the Light? Because He delivered us from darkness. Why was He called an Arm?
Because He is of one substance with the Father. Why was He called the Word? Because He was
begotten of the Father. For as my word is the offspring of my spirit, even so was the Son
begotten of the Father. Wherefore is He called our raiment? Because I was clothed with Him
when I was baptized. Why is He called a table? Because I feed upon Him when I partake of
the mysteries. Why is He called a house? Because I dwell in Him. Why is He called an
inmate of the house? Because we become His Temple. Wherefore is He called the Head?
Because I have been made a member of His. Why is He called a Bridegroom? Because He hath
taken me as His bride. Wherefore is He called undefiled? Because He took me as a virgin.
Wherefore is He called Master? Because I am His bondmaid.

9. For observe the Church, how, as I was saying, she is sometimes a bride, sometimes a
daughter, sometimes a virgin, sometimes a bondmaid, sometimes a queen, sometimes a barren
woman, sometimes a mountain, sometimes a garden, sometimes fruitful in children, sometimes
a lily, sometimes a fountain: She is all things. Therefore having heard these things,
think not I pray you that they are corporeal; but stretch thy thought further: for such
things cannot be corporeal. For example: the mountain is not the maid: the maid is not the
bride: the queen is not the bond-maid: yet the Church is all these things. Wherefore?
because the element in which they exist is not corporeal but spiritual. For in a corporeal
sphere these things are confined within narrow limits: but in a spiritual sphere they have
a wide field of operation. "The queen stood on thy right hand. The queen? How did she who
was down-trodden and poor become a queen? and where did she ascend? the queen herself
stood on high by the side of the king. How? because the king became a servant; He was not
that by nature, but He became so. Understand therefore the things which belong to the
Godhead, and discern those which belong to the Dispensation. Understand what He was, and
what He became for thy sake, and do not confuse things which are distinct, nor make the
argument of his lovingkindness an occasion for blasphemy. He was lofty, and she was lowly:
lofty not by position but by nature.

His essence was pure, and imperishable: His nature was incorruptble, unintelligible,
invisible, incomprehensible, eternal, unchangeable, transcending the nature of angels,
higher than the powers above, overpowering reason, surpassing thought, apprehended not by
sight but by faith alone. Angels beheld Him and trembled, the Cherubim veiled themselves
with their wings, in awe. He looked upon the earth, and caused it to tremble: He
threatened the sea and dried it up: he brought rivers out of the desert: He weighed the
mountains in scales, and the valleys in a balance. How shah I express myself? how shall I
present the truth? His greatness hath no bounds, His wisdom is beyond reckoning, His
judgments are untraceable, His ways unsearchable. Such is His greatness and His power, if
indeed it is safe even to use such expressions. But what am I to do? I am a human being
and I speak in human language: my tongue is of earth and I crave forgiveness from my Lord.
For I do not use these expressions in a spirit of presumption, but on account of the
poverty of my resources arising from my feebleness and the nature of our human tongue. Be
mercyful to me, O Lord, for I utter these words not in presumption but because I have no
others: nevertheless I do not rest content with the meanness of my speech, but soar
upwards on the wings of my understanding. Such is His greatness and power.

I say this, that without dwelling on the words, or on the poverty of the expressions, thou
mayest also thyself learn to act in the same way. Why dost thou marvel if I do this,
inasmuch as He also does the same, when He wishes to present something to our minds which
transcends human powers? Since He addresses human beings He uses also human illustration,
which are indeed insufficient to represent the thing spoken of, and cannot exhibit the
full proportions of the matter, yet suffice for the infirmity of the hearers. 10. Make an
effort, and do not grow weary of my prolonged discourse. For as when He manifests Himself,
He is not manifested as He really is, nor is His bare essence manifested (for no man hath
seen God in His real nature; for when He is but partially revealed the Cherubim tremble-
the mountains smoke, the sea is dried up, the heaven is shaken, and if the revelation were
not partial who could endure it? as then, I say, He does not manifest Himself as He really
is, but only as the beholder is able to see Him, therefore doth He appear sometimes in the
form of old age, sometimes of youth, sometimes in fire, sometimes in air, sometimes in
water, sometimes in armour, not altering his essential nature, but fashioning His
appearance to suit the various condition of those who are affected by it. In like manner
also when any one wishes to say anything concerning Him he employs human illustrations.
For instance I say: He went up into the mountain and He was transfigured before them, and
His countenance shone as the sun, and His raiment became white as snow. He disclosed, it
is said, a little of the Godhead, He manifested to them the God dwelling amongst them "and
He was trans-figured before them. Attend carefully to the statement. The writer says and
He was trans-figured before them, and His raiment shone as the light, and His countenance
was as the sun.

When I said "such is His greatness and power" and added "be merciful to 'me O Lord," (for
I do not rest satisfied with the expression but am perplexed,, having no other framed for
the purpose) I wish you to understand, that I learned this lesson from Holy Scripture. The
evangelist then wished to describe His splendour and he says "He shone" How did He shine?
tell me. Exceedingly. And how do you express this? He shone "as the sun. As the sun sayest
thou? Yea. Wherefore? Because I know not any other luminary more brilliant. And He was
white sayest thou as snow? wherefore as snow? Because I know not any other substance which
is whiter. For that He did not really shine thus is proved by what follows: the disciples
fell to the ground. If he had shone as the sun the disciples would not have fallen; for
they saw the sun every day, and did not fall: but inasmuch as he shone more brilliantly
than the sun or snow, they, being unable to bear the splendour, fell to the earth.

11. Tell me then, O evangelist, did He shine more brightly than the sun, and yet dost thou
say, "as the sun?" Yea: wishing to make that light known to thee, I know not any other
greater luminary, I have no other comparison which holds a royal place amongst luminaries.
I have said these things that thou mayest not rest contentedly in the poverty of the
language used: I have pointed out to thee the fall of the disciples: they fell to the
earth, and were stupified and overwhelmed with slumber. "Arise" He said, and lifted them
up, and yet they were oppressed. For they could not endure the excessive brightness of
that shining, but heavy sleep took possession of their eyes: so far did the light which
was manifested exceed the light of the sun. Yet the evangelist said "as the sun," because
that luminary is familiar to us and surpasses all the rest.

But as I was saying, He who was thus great and powerful desired an harlot. I speak of our
human nature under that name. If a man indeed desire an harlot he is condemned, and doth
God desire one? Yea verily. Again a man desireth an harlot that he may become a
fornicator: but God that He may convert the harlot into a virgin: so that the desire of
the man is the destruction of her who is desired: but the desire of God is salvation to
her who is desired. And why did He who is so great and powerful desire an harlot? that He
might become the husband thereof. How doth He act? He doth not send to her any of His
servants, He sendeth not angel, archangel, Cherubim, or Seraphim; but He himself draws
nigh Who loves her. Again when thou hearest of love, deem it not sensous. Cull out the
thoughts which are contained in the words, even as an excellent bee settles on the
flowers, and takes the honey comb, but leaves the herbs God desired an harlot, and how
doth He act? He does not conduct her on high; for He would not bring an harlot into
Heaven, but He Himself comes down. Since she could not ascend on high, He descends to
earth. He cometh to the harlot, and is not ashamed: He cometh to her secret dwelling
place. He beholds her in her drunkenness. And how doth He come?

not in the bare essence of His original nature, but He becomes that which the harlot was,
not in intention but in reality does He become this, in order that she may not be scared
when she sees Him, that she may not rush away, and escape. He cometh to the harlot, and
becomes man. And how does He become this? He is conceived in the womb, he increases little
by little and follows like me the course of human growth. Who is it who does this? the
Deity as manifested, not the Godhead; the form of the servant not that of the Master; the
flesh which belongs to me, not the essential nature which belongs to Him: He increases
little by little, and has intercourse with mankind. Although He finds the harlot, human
nature, full of sores, brutalised, and oppressed by devils, how does He act? He draws nigh
to her. She sees Him and tees away. He calleth the wise men saying "Why are ye afraid? I
am not a judge, but a physician. "I came not to judge the world but to save the world.
Straightway He calleth the wise men. Oh! new and strange event. The immediate first-fruits
of His coming are wise men. He who upholds the world lieth in a manger, and He who careth
for all things is a nursling in swaddling bands The temple is founded and the God dwelleth
therein. And wise men come and straightway worship Him: the publican comes and is turned
into an evangelist:

the harlot comes and is turned into a maiden: the Canaanitish woman comes and partakes of
his lovingkindness. This is the mark of one who loves, to forbear demanding an account of
sins, and to forgive transgressions and offences. And how does He act? He takes the sinner
and espouses her to himself. And what doth He give her? a signet ring. Of what nature? the
Holy Spirit. Paul saith "now He who establishment us with you is God who hath also sealed
us, and given the earnest of the Spirit. The Spirit then He giveth her. Next He saith "Did
not I plant thee in a garden? She saith "yea? And how didst thou fall from thence? "The
devil came and cast me out of the garden. Thou wast planted in the garden and he cast thee
out: behold I plant thee in myself, I uphold thee. How12 The devil dares not approach me.
Neither do I take thee up into Heaven; but something greater than Heaven is here: I carry
thee in myself who am the Lord of Heaven. The shepherd carries thee and the wolf no longer
comes: or rather I permit him to approach. And so the Lord carrieth our nature: and the
devil approaches and is worsted. "I have planted thee in myself: therefore He saith "I am
the root, ye are the branches: so He planted her in Himself. "But," she saith, "I am a
sinner and unclean. "Let not this trouble thee, I am a physician.

I know my vessel, I know how it was perverted. It was formerly a vessel of clay, and it
was perverted. I remodel it by means of the layer of regeneration and I submit it to the
action of fire. For observe: He took dust from the earth and made the man; He formed him.
The devil came, and perverted him. Then the Lord came, took him again, and remoulded, and
recast him in baptism, and He suffered not his body to be of day, but made it of a harder
ware. He subjected the soft day to the fire of the Holy Spirit. "He shall baptize you with
the Holy Ghost and with fire: He was baptized with water that he might be remodelled, with
fire that he might be hardened. Therefore the Prophet speaking beforehand under divine
guidance declared "Thou shalt dash them in pieces like vessels of the potter. He did not
say like vessels of earthenware which every one possesses: for by a potter's vessels are
meant those which the potter is fashioning on the wheel: now the potter's vessels are of
clay, but ours are of harder ware. Speaking beforehand therefore of the remoulding which
is wrought by means of baptism he saith, "thou shalt dash them in pieces like vessels of a
potter"-He means that He remodels and recasts them. I descend into the wate of baptism,
and the fashion of my nature is remoulded, and the fire of the Spirit recasts it, and it
is turned into a harder ware.

And that my words are no empty vaunt hear what Job says, "He hath made us as clay," and
Paul, "but we have this treasure in earthen vessels. But consider the strength of the
earthen vessel: for it has been hardened not by fire, but by the Spirit. How was it proved
to be an earthen vessel? "Five times received I forty stripes save one, thrice was I
beaten with rods, once was I stoned," and yet the earthen vessel was not shattered. "A
dayand a night have I been in the deep. He hath been in the deep, and the earthen vessel
was not dissolved: he suffered shipwreck and the treasure was not lost; the ship was
submerged and yet the freight floated. "But we have this treasure" he says. What kind of
treasure? a supply of the Spirit, righteousness, sanctification, redemption. Of what
nature, tell me? "in the name of Jesus Christ rise up and walk. "Aeneas, Jesus Christ
maketh thee whole" I say unto thee thou evil spirit, go out of him.

12. Hast thou seen a treasure more brilliant than royal treasures? For what can the pearl
of a king do like that which the words of an Apostle effected? Set crowns innumerable upon
dead men, and they will not be raised: but one word went forth from an Apostle, and it
brought back revoked nature, and restored it to its ancient condition. "But we have this
treasure. O treasure which not only is preserved, but also preserves the house where it is
stored up. Dost thou understand what I have said? The kings of the earth, and rulers when
they have treasures, prepare large houses, having strong walls, bars, doors, guards, and
bolts in order that the treasure may be preserved: but Christ did the contrary: He placed
the treasure not in a stone vessel but in an earthen one. If the treasure is great
wherefore is the vessel weak? But the reason why the vessel is weak is not because the
treasure is great; for this is not preserved by the vessel, but itself preserves the
vessel. I deposit the treasure: who is able henceforth to steal it? The devil has come,
the world has come, multitudes have come, and yet they have not stolen the treasure: the
vessel has been scourged, yet the treasure was not betrayed; it has been drowned in the
sea, yet the treasure was not shipwrecked: it has died yet the treasure survives. He gave
therefore the earnest of the Spirit. Where are they who blaspheme the Spirit's majesty?
Give ye heed.

"He that establisheth us with you in Christ is God who also hath given the earnest of the
Spirit. You all know that the earnest is a small part of the whole; let me tell you how.
Some one goes to buy a house at a great price; and he says "give me an earnest that I may
have confidence: or one goes to take a wife for himself, he arranges about dowry and
property, and he says "give me an earnest. Observe: in the purchase of a slave and in all
covenants there is an earnest. Since then Christ made a covenant with us (for He was about
to take me as a bride) he also assigned a dowry to me not of money, but of blood. But this
dowry which He assigns is the bestowal of good things "such as eye hath not seen, and ear
hath not heard, neither hath entered into the heart of man. He assigned them for the
dowry:-immortality, praise with the angels, release from death, freedom from sin, the
inheritance of a kingdom (so great are his riches), righteousness, sanctification,
deliverance from present evils, discovery of future blessings. Great was my dowry. Now
attend carefully: mark what He does. He came to take the harlot, for so I call her,
unclean as she was, that thou mightest understand the love of the bridegroom. He came; He
took me: He assigns me a dowry: He saith "I give thee my wealth. How12 "Hast thou lost,"
He saith, "paradise? take it back.

Hast thou lost thy beauty? take it back; take all these things. But yet the dowry was not
given to me here. 13. Observe, this is the reason why He speaks beforehand with reference
to this dowry; He warranted to me in the dowry the resurrection of the body,-immortality.
For immortality does not always follow resurrection, but the two are distinct. For many
have risen, and been again laid low, like Lazarus and the bodies of the saints. But in
this case it is not so, but the promise is of resurrection, immortality, a place in the
joyful company of angels, the meeting of the Son of Man in the clouds, and the fulfilment
of the saying "so shall we ever be with the Lord," the release from death, the freedom
from sin, the complete overthrow of destruction. Of what kind is that? "Eye hath not seen
nor ear heard neither have entered into the heart of man the things which God hath
prepared for them that love Him. Dost thou give me good things which I know not? He saith
"yea; only be espoused to me here, love me in this world. "Wherefore dost thou not give me
the dowry here? "It will be given when thou hast come to my Father, when thou hast entered
the royal palace. Didst thou come to me! nay I came to thee. I came not that thou shouldst
abide here but that I might take thee and return. Seek not the dowry here: all depends on
hope, and faith. "And dost thou give me nothing in this world? He answers "Receive an
earnest that thou mayest trust me concerning that which is to come:

receive pledges and betrothal gifts. Therefore Paul saith "I have espoused you. As gifts
of betrothal God has given us present blessings: they are an earnest of the future; but
the full dowry abides in the other world. How so? I will tell you. Here I grow old, there
I grow not old; here I die, there I die not, here I sorrow, there I sorrow not; here is
poverty, and disease, and intrigue, there nothing of that kind exits: here is darkness and
light, there is light alone: here is intrigue, there is liberty; here is disease, there is
health; here is life which has an end, there is life which hath no end; here is sin, there
is righteousness, and sin is banished; here is envy, there nothing of the kind exists
"Give me these things" one says; "Nay! wait in order that thy fellow-servants also may be
saved; wait I say. He who establisheth us and hath given us the earnest"-what kind of
earnest? the Holy Spirit, the supply of the Spirit. Let me speak concerning the Spirit. He
gave the signet ring to the Apostles, saying "take this and give it to all. Is the ring
then portioned out, and yet not divided? It is so. Let me teach you the meaning of the
supply of the Spirit: Peter received, and Paul also received the Holy Spirit.

He went about the world, he released sinners from their sins, he restored the lame, he
clothed the naked, he raised the dead, he cleansed the lepers, he bridled the devil, he
strangled the demons, he held converse with God, he planted a Church, levelled temples to
the earth, overturned altars, destroyed vice, established virtue, made angels of men. 14.
All these things we were. But "the earnest" filled the whole world. And when I say the
whole I mean all which the sun shines upon, sea, islands, mountains, valleys, and hills.
Paul went hither and thither, like some winged creature, with one mouth only contending
against the enemy, he the tentmaker, who handled the workman's knife and sewed skins
together: and yet this his craft was no hindrance to his virtue, but the tentmaker was
stronger than demons, the uneloquent man was wiser than the wise. Whence was this? He
received the earnest, he bore the signet ring and carried it about. All men saw that the
King had espoused our nature: the demon saw it and retreated, he saw the earnest, and
trembled and withdrew: he saw but the Apostle's garments and fled. O the power of the Holy
Spirit. He bestowed authority not on the soul, nor on the body, but even on raiment; nor
on raiment only but even on a shadow. Peter went about and his shadow put diseases to
flight, and expelled demons, and raised the dead to life. Paul went about the world,
cutting away the thorns of ungodliness, sowing broadcast the seeds of godliness, like an
excellent ploughman handling the ploughshare of doctrine. And to whom did he go? To
Thracians, to Scythians, to Indians, to Maurians to Sardinians, to Goths, to wild savages,
and he changed them all. By what means? By means of "the earnest. How was he sufficient
for these things? By the grace of the Spirit.

Unskilled, ill-clothed, ill-shod he was upheld by Him "who also hath given the earnest of
the Spirit" Therefore he saith "and who is sufficient for these things? But our
sufficiency is of God, who hath made us sufficient as ministers of the new Testament, not
of the letter but of the Spirit. Behold what the Spirit hath wrought: He found the earth
filled with demons and He has made it heaven. For meditate not on present things but
review the past in your thought. Formerly there was lamentation, there were altars
everywhere, everywhere the smoke and fumes of sacrifice, everywhere unclean rites and
mysteries, and sacrifices, everywhere demons holding their orgies, everywhere a citadel of
the devil, everywhere fornication decked with wreaths of honour; and Paul stood alone. How
did he escape being overwhelmed, or torn in pieces? How could he open his mouth? He
entered the Thebaid, and made captives of men, He entered the royal palace, and made a
disciple of the king. He entered the hall of judgment, and the judge saith to him "almost
thou persuadest me to become a Christian," and the judge became a disciple. He entered the
prison, and took the jailor captive. He visited an island of barbarians, and made a viper
the instrument of his teaching. He visited the Romans, and attracted the senate to his
doctrine. He visited rivers, and desert places in all parts of the world. There is no land
or sea which has not shared in the benefits of his labours;

for God has given human nature the earnest of His signet, and when He gives it He saith:
some things I give thee now, and others I promise. Therefore the prophet saith concerning
her "The queen did stand upon thy right hand in a vesture woven with gold. He does not
mean a real vesture, but virtue. Therefore the Scripture elsewhere saith "How camest thou
in hither not having a wedding garment? so that here he does not mean a garment, but
fornication, and foul and unclean living. As then foul raiment signifies sin, so does
golden raiment signify virtue. But this raiment belonged to the king. He Himself bestowed
the raiment upon her: for she was naked, naked and disfigured. "The queen stood on thy
right hand in a vesture woven with gold. He is speaking not of raiment but of virtue.
Observe: the expression itself has great nobility of meaning. He does not say "in a
vesture of gold" but "in a vesture woven with gold. Listen intelligently. A vesture of
gold is one which is gold throughout: but a vesture woven with gold is one which is partly
of gold, partly of silk. Why then did he say that the bride wore not a vesture of gold,
but one woven with gold? Attend carefully. He means the constitution of the Church in its
varied manifestations.

For since we do not all belong to one condition of life, but one is a virgin, another a
widow, a third lives a life of devotion-so the robe of the Church signifies the
constitution of the Church. 15. Inasmuch then as our Master knew that if He carved out
only one road for us, many must shrink from it, He carved out divers roads. Thou canst not
enter the kingdom it may be by the way of virginity. Enter it then by the way of single
marriage. Canst thou not enter it by one marriage? Perchance thou mayest by means of a
second marriage. Thou canst not enter by the way of continence: enter then by the way of
almsgiving: or thou canst not enter by the way of almsgiving? then try the way of fasting.
If thou canst not use this way, take that-or if not that, then take this. Therefore the
prophet spoke not of a garment of gold, but of one woven with gold. It is of silk, or
purple, or gold. Thou canst not be a golden part? then be a silken one. I accept thee, if
only thou art clothed in my raiment. Therefore also Paul saith "If any man builds upon
this foundation, gold, silver, previous stones. Thou canst not be the precious stone? then
be the gold. Thou canst not be the gold? then be the silver, if only thou art resting upon
the foundation. And again elsewhere, "there is one glory of the sun, and another glory of
the moon, and another glory of the stars. Thou canst not be a sun? then be a moon. Thou
canst not be a moon? then be a star. Thou canst not be a large star?

be content to be a tittle one if only thou art in the Heaven. Thou canst not be a virgin?
then live continently in the married state, only abiding in the Church. Thou canst not be
without possessions? then give alms, only abiding in the Church, only wearing the proper
raiment, only submitting to the queen. The raiment is woven with gold, it is manifold in
texture. I do not bar the way against thee: for the abundance of virtues has rendered the
dispensation of the king easy in operation. "Clothed in a vesture woven with gold,
manifold in texture. Her vesture is manifold: unfold, if you please, the deep meaning of
the expression here used, and fix your eyes upon this garment woven with gold. For here
indeed some five celibate, others live in an honourable estate of matrimony being not much
inferior to them: some have married once, others are widows in the flower of their age.
For what purpose is a paradise? and wherefore its variety? having divers flowers, and
trees, and many pearls. There are many stars, but only one sun: there are many ways of
living, but only one paradise; there are many temples, but only one mother of them all.
There is the body, the eye, the finger. but all these make up but one man. There is the
same distinction between the small, the great, and the less. The virgin hath need of the
married woman; for the virgin also is the product of marriage, that marriage may not be
despised by her.

The virgin is the root of marriage: thus all things have been linked together, the small
with the great, and the great with the small. "The queen did stand on thy right hand
clothed in a vesture wrought with gold, manifold in texture" Then follows "Hearken! O
daughter" The conductor of the bride says that thou art about to go forth from thy home to
the home of the bridegroom who in his essential nature far surpasses thee. I am the
conductor of the bride. "Hearken O daughter" Did she immediately become the wife? Yea: for
here there is nothing corporeal. For He espoused her as a wife, He loves her as a
daughter, He provides for her as a handmaid, He guards her as a virgin, He fences her
round like a garden, and cherishes her like a member: as a head He provides for her, as a
root he causes her to grow, as a shepherd He feeds her, as a bridegroom He weds her, as a
propitiation He pardons her, as a sheep He is sacrificed, as a bridegroom He preserves her
in beauty, as a husband He provides for her support. Many are the meanings in order that
we may enjoy a part if it be but a small part of the divine economy of grace. "Hearken O
daughter" and behold, and look upon things which are bridal and yet spiritual. Hearken O
daughter.

She was at first a daughter of demons, a daughter of the earth, unworthy of the earth and
now she has become a daughter of the king. And this He wished who loved her. For he who
loves does not investigate character: love does not regard uncomeliness: on this account
indeed is it called love because it oftentimes hath affection for an uncomely person. Thus
also did Christ. He saw one who was uncomely (for comely I could not call her) and He
loved her, and He makes her young, not having spot or wrinkle. Oh what a bridegroom!
adorning with grace the ungracefulness of his bride! Hearken O daughter! hearken and
behold! Two things He sixth "Hearken" and "Behold," two which depend on thyself, one on
thy eyes, the other on thy hearing. Now since her dowry depended on hearing(and although
some of you have been acute enough to perceive this already, let them tarry for those who
are feebler: I commend those who have anticipated the truth, and make allowances for those
who only follow in their track) since the dowry then depended on hearing-(and what is
meant by hearing? faith: for "faith cometh by hearing" faith as opposed to fruition, and
actual experience) I said before that He divided the dowry into two, and gave some portion
to the bride for an earnest, whilst He promised others in the future. What did He give
her?

He gave her forgiveness of sins, remission of punishment, righteousness, sanctification,
redemption, the body of the Lord, the divine, spiritual Table, the resurrection of the
dead. For all these things the Apostles had. Therefore He gave some parts and promised
others. Of some there was experience and fruition, others depended upon hope and faith.
Now listen. What did He below12 Baptism and the Sacrifice. Of these there is experience.
What did He promise? Resurrection, immortality of the body, union with angels, a place in
the joyful company of archangels, and as a citizen in His kingdom, immaculate life, the
good things "which eye hath not seen, nor ear heard nor have entered into the heart of
man, things which God hath prepared for them that love Him." 16. Understand what is said,
lest ye lose it: I am labouring to enable you to perceive it. The dowry of the bride then
was divided into two portions consisting of things present and things to come; things seen
and things heard, things given and things taken on trust, things experienced, and things
to be enjoyed hereafter; things belonging to present life, and things to come after the
resurrection. The former things you see, the latter you hear. Observe then what He says to
her that you may not suppose that she received the former things only, though they be
great and ineffable, and surpassing all understanding. "Hearken O daughter and behold;
hear the latter things and behold the former that thou mayest not say "am I again to
depend on hope, again on faith, again on the future? See now: I give some things, and I
promise others: the latter indeed depend on hope, but do thou receive the others as
pledges, as an earnest, as a proof of the remainder. I promise thee a kingdom: and let
present things be the ground of thy trust, thy trust in me. Dost thou promise me a
kingdom? Yea. I have given thee the greater part, even the Lord of the kingdom, for "he
who spared not his own son, but gave him up for us all, how shall He not with Him also
freely give us all things? Dost thou give me the resurrection of the body? Yea; I have
given thee the greater part.

What is the nature of it? Release from sins. How is that the greater part? Because sin
brought forth death. I have destroyed the parent, and shall I not destroy the offspring? I
have dried up the root, and shall I not destroy the produce. Hearken O daughter and
behold. What am I to behold? Dead men raised to life, lepers cleansed, the sea restrained,
the paralytic braced up into vigour, paradise opened, loaves poured forth in abundance,
sins remitted, the lame man leaping, the robber made a citizen of paradise, the publican
turned into an evangelist, the harlot become more modest than the maid. Hear and behold.
Hear of the former things and behold these. Accept from present things a proof of the
others; concerning those I have given thee pledges, things which are better than they are.
"What is the meaning of this thy saying? These things are mine. "Hearken O daughter and
behold. These things are my dower to thee. And what doth the bride contribute? Let us see.
What I pray thee dost thou bring that thou mayest not be portionless? What can I, she
answers, bring to thee from heathen altars, and the steam of sacrifices and from devils?
What have I to contribute? what? sayest thou? Thy will and thy faith. "Hearken O daughter
and behold. And what wilt thou have me do? "Forget thy own people. What kind of people?
the devils the idols, the sacrificial smoke, and steam and blood. "Forget thy own people,
and thy father's house.

Leave thy father and come after me. I left my Father, and came to thee, and wilt thou not
leave thy father? But when the word leave is used in reference to the Son do not
understand by it an actual leaving. What He means is "I condescended, I accommodated
myself to thee, I assumed human flesh. This is the duty of the bridegroom, and of the
bride, that thou shouldest abandon thy parents, and that we should be wedded to one
another. "Hearken O daughter and behold, and forget thy own people, and thy father's
house. And what dost thou give me if I do forget them? "and the king shall desire thy
beauty. Thou hast the Lord for thy, lover. If thou hast Him for thy lover, thou hast also
the things which are his. I trust ye may be able to understand what is said: for the
thought is a subtle one, and I wish to stop the mouth of the Jews.

Now exert your minds I pray: for whether one hears, or forbears to hear I shall dig and
till the soil. "Hearken O daughter, and behold, forget also thy own people, and thy
fathers house, and the king shah desire thy beauty." By beauty in this passage the Jew
understands sensible beauty; not spiritual but corporeal. 17. Attend, and let us learn
what corporeal, and what spiritual beauty are. There is soul and body: they are two
substances: there is a beauty of body, and there is a beauty of soul. What is beauty of
body? an extended eyebrow, a merry glance, a blushing cheek, ruddy lips, a straight neck,
long wavy hair tapering fingers, upright stature, a fair blooming complexion. Does this
bodily beauty come from nature, or from choice? Confessedly it comes from nature. Attend
that thou mayest learn the conception of philosophers. This beauty whether of the
countenance, of the eye, of the hair, of the brow, does it come from nature, or from
choice? It is obvious that it comes from nature. For the ungraceful woman, even if she
cultivate beauty in countless ways, cannot become graceful in body: for natural conditions
are fixed, and confined by limits which they cannot pass over. Therefore the beautiful
woman is always beautiful, even if she has no taste for beauty: and the ungraceful cannot
make herself graceful, nor the graceful ungraceful. Wherefore? because these things come
from nature. Well! thou hast seen corporeal beauty. Now let us turn inwards to the soul:
let the handmaid approach the mistress! let us turn I say to the soul. Look upon that
beauty, or rather listen to it: for thou canst not see it since it is invisible-Listen to
that beauty. What then is beauty of soul? Temperance, mildness, almsgiving, love,
brotherly kindness, tender affection, obedience to God, the fulfilment of the law,
righteousness, contrition of heart.

These things are the beauty of the soul. These things then are not the results of nature,
but of moral disposition. And he who does not possess these things is able to receive
them, and he who has them, if he becomes careless, loses them. For as in the case of the
body I was saying that she who is ungraceful cannot become graceful; so in the case of the
soul I say the contrary that the graceless soul can become full of grace. For what was
more graceless than the soul of Paul when he was a blashphemer and insulter: what more
full of grace when he said "I have fought the good fight, I have finished the course, I
have kept the faith. What was more graceless than the soul of the robber? what more full
of grace when he heard the words "Verily I say unto thee to-day shalt thou be with me in
paradise? What was more graceless than the publican when he practised extortion? but what
more full of grace when he declared his resolution. Seest thou that thou canst not alter
grace of body, for it is the result not of moral disposition, but of nature. But grace of
soul is supplied out of our own moral choice. Thou hast now received the definition. Of
what kind are they? that the beauty of the soul proceeds from obedience to God. For if the
graceless soul obeys God it puts off its ungracefulness, and becomes full of grace. "Saul!
Saul!

it was said, "why persecutest thou me? and he replied "and who art Thou Lord? "I am Jesus.
And he obeyed, and his obedience made the graceless soul full of grace. Again, He saith to
the publican "come follow me" and the publican rose up and became an apostle: and the
graceless soul became full of grace. Whence? by obedience. Again He saith to the fishermen
"Come ye after me and I will make you to become fishers of men: and by their obedience
their minds became full of grace. Let us see then what kind of beauty He is speaking of
here. "Hearken O daughter and behold, and forget thy own people and thy fathers house, and
the king shall desire thy beauty" What kind of beauty will he desire? the spiritual kind.
How so? because she is to "forget" He saith "hearken and forget. These are acts of moral
choice. "Hearken! he said: "an ungraceful one hears and her ungracefulness being that of
the body is not removed. To the sinful woman He has said "Hearken," and if she will obey
she sees what manner of beauty is bestowed upon her. Since then the ungracefulness of the
bride was not physical, but moral (for she did not obey God but transgressed) therefore he
leads her to another remedy. Thou didst become ungraceful then, not by nature, but by
moral choice: and thou didst become full of grace by obedience.

"Hearken O daughter and behold and forget thy own people, and thy father's house, and the
king shall desire thy beauty. Then that thou mayest learn that he does not mean anything
visible to sense, when thou hearest the word beauty, think not of eye, or nose, or mouth,
or neck, but of piety, faith, love, things which are within-"for all the glory of the
king's daughter is from within. Now for all these things let us offer thanks to God, the
giver, for to Him alone belongeth glory, honour, might, for ever and ever. Amen.


HOMILIES ON THE PARALYTIC LET DOWN THROUGH THE ROOF
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HOMILIES ON THE PARALYTIC LET DOWN THROUGH THE ROOF John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

ON THE PARALYTIC LET DOWN THROUGH THE ROOF

1. Having lately come across the incident of the paralytic who lay upon his bed beside the
pool, we discovered a rich and large treasure, not by delving in the ground, but by diving
into his heart: we found a treasure not containing silver and gold and precious stones,
but endurance, and philosophy, and patience and much hope towards God, which is more
valuable than any kind of jewel or source of wealth. For material riches are liable to the
designs of robbers, and the tales of false accusers, and the violence of housebreakers,
and the villany of servants, and when they have escaped all these things, they often bring
the greatest ruin upon those who possess them by exciting the eyes of the envious, and
consequently breeding countless storms of trouble. But the spiritual riches escape all
these occasions of mischief and are superior to all abuse of this kind, laughing to scorn
both robbers, and housebreakers, and slanderers, and false accusers and death itself. For
they are not parted from the possessor by death, but on the contrary the possession
becomes then more especially secured to the owners, and they accompany them on their
journey to the other world, and are transplanted with them to the future life, and become
marvellous advocates of those with whom they depart hence, and render the judge propitious
to them.

2 This wealth we found in great abundance stored in the soul of the paralytic. And you are
witnesses who with great zeal drew up draughts of this treasure yet without exhausting it.
For such is the nature of spiritual wealth; it resembles fountains of water, or rather
exceeds their plenteousness, being most abundant when it has many to draw upon it. For
when it enters into any man's soul it is not divided, not diminished, but coming in its
entireness to each remains continually unconsumed, being incapable of ever failing: which
was just what took place at that time. For although so many have applied to the treasure,
and all are drawing upon it as much as they can-but why do I speak of you, seeing that it
has made countless persons rich from that time to the present day, and yet abides in its
original perfection? Let us not then grow weary in having recourse to this source of
spiritual wealth: but as far as possible let us now also draw forth draughts from it, and
let us gaze upon our merciful Lord, gaze upon His patient servant. He had been thirty and
eight years struggling with an incurable infirmity and was perpetually plagued by it, yet
he did not repine, he did not utter a blasphemous word, he did not accuse his Maker, but
endured his calamity bravely and with much meekness. And whence is this manifest? you say:

3 for Scripture has not told us anything clearly concerning his former life, but only that
he had been thirty-eight years in his infirmity; it has not added a word to prove that he
did not show discontent, or anger or petulance. And yet it has made this plain also, if
any one will pay careful attention to it, not looking at it curiously and carelessly. For
when you hear that on the approach of Christ who was a stranger to him, and regarded
merely as a man, he spoke to him with such great meekness, you may be able to perceive his
former wisdom. For when Jesus said to him "Wilt thou be made whole? he did not make the
natural reply "thou seest me who have been this long time lying sick of the palsy, and
dost thou ask me if I wish to be made whole? hast thou come to insult my distress, to
reproach me and laugh me to scorn and make a mock of my calamity? He did not say or
conceive anything of this kind but meekly replied "Yea Lord. Now if after thirty-eight;
years he was thus meek and gentle, when all the vigour and strength of his reasoning
faculties was broken down, consider what he is likely to have been at the outset of his
trouble. For be assured that invalids are not so hard to please at the beginning of their
disorder, as they are after a long lapse of time:

4 they become most intractable, most intolerable to all, when the malady is prolonged. But
as he, after so many years, was so wise, and replied with so much forbearance, it is quite
clear that during the previous time also he had been bearing that calamity with much
thankfulness. 5 Considering these things then let us imitate the patience of our fellow-
servant: for his paralysis is sufficient to brace up our souls: for no one can be so
supine and indolent after having observed the magnitude of that calamity as not to endure
bravely all evils which may befall him, even if they are more intolerable than all that
were ever known. For not only his soundness but also his sickness has become a cause of
the greatest benefit to us: for his cure has stimulated the souls of the hearers to speak
the praise of the Lord, and his sickness and infirmity has encouraged you to patience, and
urged you to match his zeal; or rather it has exhibited to you the lovingkindness of God.
For the actual deliverance of the man to such a malady, and the protracted duration of his
infirmity is a sign of the greatest care for his welfare. For as a gold refiner having
cast a piece of gold into the furnace suffers it to be proved by the fire until such time
as he sees it has become purer: even so God permits the souls of men to be tested by
troubles until they become pure and transparent and have reaped much profit from this
process of sifting: wherefore this is the greatest species of benefit.

6 2. Let us not then be disturbed, neither dismayed, when trials befall us. For if the
gold refiner sees how long he ought to leave the piece of gold in the furnace, and when he
ought to draw it out, and does not allow it to remain in the fire until it is destroyed
and burnt up: much more does God understand this, and when He sees that we have become
more pure, He releases us from our trials so that we may not be overthrown and cast down
by the multiplication of our evils. Let us then not be repining, or faint-hearted, when
some unexpected thing befalls us; but let us suffer Him who knows these things accurately,
to prove our hearts by fire as long as He pleases: for He does this for a useful purpose
and with a view to the profit of those who are tried.

7 On this account a certain wise man admonishes us saying "My Son, if thou come to serve
the Lord prepare thy soul for temptation, set thy heart aright and constantly endure and
make not haste in time of trouble"; "yield to Him" he says, "in all things," for He
knoweth exactly when it is right to pluck us out of the furnace of evil. We ought
therefore everywhere to yield to Him and always to give thanks, and to bear all things
contentedly, whether He bestows benefits or chastisement upon us, for this also is a
species of benefit. For the physician, not only when he bathes and nourishes the patient
and conducts him into pleasant gardens, but also when he uses cautery and the knife, is a
physician all the same: and a father not only when he caresses his son, but also when he
expels him from his house, and when he chides and scourges him, is a father all the same,
no less than when he praises him. Knowing therefore that God is more tenderly loving than
all physicians, do not enquire too curiously concerning His treatment nor demand an
account of it from Him, but whether He is pleased to let us go free or whether He
punishes, let us offer ourselves for either alike;

8 for He seeks by means of each to lead us back to health, and to communion with Himself,
and He knows our several needs, and what is expedient for each one, and how and in what
manner we ought to be saved, and along that path He leads us. Let us then follow whither-
soever He bids us, and let us not too carefully consider whether He commands us to go by a
smooth and easy path, or by a difficult and rugged one: as in the case of this paralytic.
It was one species of benefit indeed that his soul should be purged by the long duration
of his suffering, being delivered to the fiery trial of affliction as to a kind of
furnace; but it was another benefit no less than this that God was present with him in the
midst of the trials, and afforded him great consolation. He it was who strengthened him,
and upheld him, and stretched forth a hand to him, and suffered him not to fall. But when
you hear that it was God Himself do not deprive the paralytic of his meed of praise,
neither him nor any other man who is tried and yet steadfastly endures. For even if we be
infinitely wise, even if we are mightier and stronger than all men, yet in the absence of
His grace we shall not be able to withstand even the most ordinary temptation. And why do
I speak of such insignificant and abject beings as we are?

9 For even if one were a Paul, or a Peter, or a James, or a John, yet if he should be
deprived of the divine help he would easily be put to shame, overthrown, and laid
prostrate. And on behalf of these I will read you the words of Christ Himself: for He
saith to Peter "Behold Satan hath asked to have you that he may sift you as wheat, but I
have prayed for thee that thy faith fail not. What is the meaning of "sift"? to turn and
twist, and shake and stir and shatter, and worry, which is what takes place in the case of
things which are winnowed: but I he says have restrained him, knowing that you are not
able to endure the trial, for the expression "that thy faith fail not" is the utterance of
one who signifies that if he had permitted it his faith would have failed. Now if Peter
who was such a fervent lover of Christ and exposed his life for Him countless times and
sprang into the foremost rank in the Apostolic band, and was pronounced blessed by his
Master, and called Peter on this account because he kept a firm and inflexible hold of the
faith, would have been carried away and fallen from profession if Christ had permitted the
devil to try him as much as he desired, what other man will be able to stand, apart from
His help?

10 Therefore also Paul saith "But God is faithful, who will not suffer you to be tempted
above that ye are able, but will with the temptation also make the way of escape that ye
may be able to bear it. For not only does He say that He does not suffer a trial to be
inflicted beyond our strength, but even in that which is proportioned to our strength He
is present carrying us through it, and bracing us up, if only we ourselves first of all
contribute the means which are at our disposal, such as zeal, hope in Him, thanksgiving,
endurance, patience. For not only in the dangers which are beyond our strength, but in
those which are proportioned to it, we need the divine assistance, if we are to make a
brave stand; for elsewhere also it is said "even as the sufferings of Christ abound to us,
even so our comfort also aboundeth through Christ, that we may be able to comfort those
who are in any trouble, by the comfort wherewith we ourselves are comforted of God. So
then he who comforted this man is the same who permitted the trial to be inflicted upon
him. And now observe after the cure what tenderness He displays. For He did not leave him
and depart, but having found him in the temple he saith "behold! thou art made whole; sin
no more lest some worse thing happen unto thee.

11 For had He permitted the punishment because He hated him He would not have released
him, He would not have provided for his future safety: but the expression "lest some worse
thing happen unto thee" is the utterance of one who would check coming evils beforehand.
He put an end to the disease, but did not put an end to the struggle: He expelled the
infirmity but did not expel the dread of it, so that the benefit which had been wrought
might remain unmoved. This is the part of a tender-hearted physician, not only to put an
end to present pains, but to provide for future security, which also Christ did, bracing
up his soul by the recollection of past events. For seeing that when the things which
distress us have departed, the recollection of them oftentimes departs with them, He
wishing it to abide continually, saith "sin no more lest some worse thing happen unto
thee."

12 3. Moreover it is possible to discern His forethought and consideration not only from
this, but also from that which seems to be a rebuke. For He did not make a public exposure
of his sins, but yet He told him that he suffered what he did suffer on account of his
sins, but what those sins were He did not disclose; nor did He say "thou hast sinned" or
"thou hast trangressed," but He indicated the fact by one simple utterance "sin no more;
and having said so much as just to remind him of it He put him more on the alert against
future events, and at the same time He made manifest to us all his patience and courage
and wisdom, having reduced him to the necessity of publicly lamenting his calamity, and
having displayed his own earnestness on the man's behalf, "for while I am coming," he
says, "another steppeth down before me: yet he did not publicly expose his sins. For just
as we ourselves desire to draw a veil over our sins even so does God much more than we: on
this account He wrought the cure in the presence of all, but He gives the exhortation or
the advice privately. For He never makes a public display of our sins, except at any time
He sees men insensible to them. For when He says "ye saw me hungry, and fed me not:

13 and thirsty and gave me no drink," He speaks thus at the present time in order that we
may not hear these words in time to come. He threatens, He exposes us in this world, that
He may not have to expose us in the other: even as He threatened to overthrow the city of
the Ninevites for the very reason that He might not overthrow it. For if He wished to
publish our sins He would not announce beforehand that He would publish them: but as it is
He does make this announcement in order that being sobered by the fear of exposure, if not
also by the fear of punishment we may purge ourselves from them all. This also is what
takes place in the case of baptism: for He conducts the man to the pool of water without
disclosing his sins to any one; yet He publicly presents the boon and makes it manifest to
all, while the sins of the man are known to no one save God Himself and him who receives
the forgiveness of them. This also was what took place in the case of this paralytic, He
makes the reproof without the presence of witnesses, or rather the utterance is not merely
a reproof but also a justification;

14 He justifies Himself as it were for evil-entreating him so long, telling him and
proving to him that it was not without cause and purpose that He had suffered him to be so
long afflicted, for He reminded him of his sins, and declared the cause of his infirmity.
"For having found him," we read, "in the temple, He said unto him, sin no more lest some
worse thing happen unto thee." 15 And now since we have derived so much profit from the
account of the former paralytic let us turn to the other who is presented to us in St.
Matthew's Gospel. For in the case of mines where any one happens to find a piece of gold
he makes a further excavation again in the same place: and I know that many of those who
read without care imagine that one and the same paralytic is presented by the four
evangelists: but it is not so. Therefore you must be on the alert, and pay careful
attention to the matter. For the question is not concerned with ordinary matters, and this
discourse when it has received its proper solution will be serviceable against both Greeks
and Jews and many of the heretics. For thus all find fault with the evangelists as being
at strife and variance: yet this is not the fact, Heaven forbid! but although the outward
appearance is different, the grace of the Spirit which works upon the soul of each is one,
and where the grace of the Spirit is, there is love, joy, and peace; and there war and
disputation, strife and contention are not. How then shall we make it clear that this
paralytic is not the same as the other, but a different man? By many tokens, both of place
and time, and season, and day, and from the manner of the cure, and the coming of the
physician and the loneliness of the man who was healed. And what of this?

16 some one will say: for have not many of the evangelists given diverse accounts of other
signs? Yes, but it is one thing to make statements which are diverse, and another,
statements which are contradictory; for the former causes no discord or strife: but that
which is now presented to us is a strong case of contradiction unless it be proved that
the paralytic at the pool was a different man from him who is described by the other three
evangelists. Now that you may understand what is the difference between statements which
are diverse and contradictory, one of the evangelists has stated that Christ carried the
cross, another that Simon the Cyrenian carried it: but this causes no contradiction or
strife. "And how," you say, "is there no contradiction between the statements that he
carried and did not carry? Because both took place. When they went out of the Praetorium
Christ was carrying it: but as they proceeded Simon took it from Him and bore it. Again in
the case of the robbers, one says that the two blasphemed: another that one of them
checked him who was reviling the Lord. Yet in this again there is no contradiction:
because here also both things took place, and at the beginning both the men behaved ill:
but afterwards when signs occurred, when the earth shook and the rocks were rent, and the
sun was darkened, one of them was converted, and became more chastened, and recognized the
crucified one and acknowledged his kingdom.

17 For to prevent your supposing that this took place by some constraining force of one
impelling him from within, and to remove your perplexity, he exhibits the man to you on
the cross while he is still retaining his former wickedness in order that you may perceive
that his conversion was effected from within and out of his own heart assisted by the
grace of God and so he became a better man. 18 4. And it is possible to collect many other
instances of this kind from the Gospels, which seem to have a suspicion of contradiction,
where there is no real contradiction, the truth being that some incidents have been
related by this writer, others by that; or if not occurring at the same hour one author
has related the earlier event another the later; but in the present case there is nothing
of this kind, but the multitude of the evidences which I have mentioned proves to those
who pay any attention whatever to the matter, that the paralytic was not the same man in
both instances. And this would be no slight proof to demonstrate that the evangelists were
in harmony with each other and not at variance. For if it were the same man the discord is
great between the two accounts: but if it be a different one all material for dispute has
been destroyed.

19 Well then let me now state the actual reasons why I affirm that this man is not the
same as that. What are they? The one is cured in Jerusalem, the other in Capernaum; the
one by the pool of water, the other in some house; there is the evidence from place: the
former during the festival: there is the evidence from the special season: the former had
been thirty and eight years suffering from infirmity: concerning the other the evangelist
relates nothing of that kind: there is the evidence from time: the former was cured on the
Sabbath: there is the evidence from the day: for had this man also been cured on the
Sabbath Matthew would not have passed by the fact in silence nor would the Jews who were
present have held their peace: for they who found fault for some other reason even when a
man was not cured on the Sabbath would have been yet more violent in their accusation
against Christ if they had got an additional handle from the argument of the special day.
Moreover this man was brought to Christ: to the other Christ Himself came, and there was
no man to assist him. "Lord," said he, "I have no man: whereas this man had many who came
to his aid, who also let him down through the roof. And He healed the body of the other
man before his soul: for after he had cured the paralysis He then said "Behold thou art
made whole, sin no more:

20 but not so in this case, but after He had healed his soul, for He said to him "Son be
of good cheer thy sins be forgiven thee," He then cured his paralysis. That this man then
is not the same as the other has been clearly demonstrated by these proofs, but it now
remains for us to turn to the beginning of the narrative and see how Christ cured the one
and the other, and why differently in each case: why the one on the Sabbath and the other
not on the Sabbath, why He came Himself to the one but waited for the other to be brought
to Him, why He healed the body of the one and the soul of the other first. For He does not
these things without consideration and purpose seeing that He is wise and prudent. Let us
then give our attention and observe Him as He performs the cure. For if in the case of
physicians when they use the knife or cautery or operate in any other way upon a maimed
and crippled patient, and cut off a limb, many persons crowd round the invalid and the
physician who is doing these things, much more ought we to act thus in this case, in
proportion as the physician is greater and the malady more severe, being one which cannot
be corrected by human art, but only by divine grace.

21 And in the former case we have to see the skin being cut, and matter discharging, and
gore set in motion, and to endure much discomfort produced by the spectacle, and great
pain and sorrow not merely from the sight of the wounds, but also from the suffering
undergone by those who are subjected to this burning or cutting: for no one is so stony-
hearted as to stand by those who are suffering these things, and hear them shrieking,
without being himself overcome and agitated, and experiencing much depression of spirit;
but yet we undergo all this owing to our desire to witness the operation. But in this case
nothing of that kind has to be seen, no application of fire, no plunging in of an
instrument, no flowing of blood, no pain or shrieking of the patient; and the reason of
this is, the wisdom of the healer, which needs none of these external aids, but is
absolutely self-sufficient. For it is enough that He merely utters a command and all
distress ceases. And the wonder is not only that He effects the cure with so much ease,
but also without pain, causing no trouble to those who are being healed.

22 Seeing then that the marvel is greater and the cure more important, and the pleasure
afforded to the spectators unalloyed by any kind of sorrow, let us now carefully
contemplate Christ in the act of healing. "And He entered into a boat and crossed over and
came into His own city: and behold they brought to him a man sick of the palsy lying on a
bed: and Jesus seeing their faith said unto the sick. of the palsy "Son! be of good cheer:
thy sins are forgiven. Now they were inferior to the centurion in respect of their faith,
but superior to the impotent man by the pool. For the former neither invited the physician
nor brought the sick man to the physician; but approached Him as God and said "Speak the
word only and my servant shall be healed. Now these men did not invite the physician to
the house, and so far they are on an equality with the centurion: but they brought the
sick man to the physician and so far they are inferior, because they did not say "speak
the word only. Yet they are far better than the man lying by the pool. For he said "Lord I
have no man when the water is troubled to put me into the pool: but these men knew that
Christ had no need either of water, or pool, or anything else of that kind:

23 nevertheless Christ not only released the servant of the centurion but the other two
men also from their maladies, and did not say: "because thou hast proffered a smaller
degree of faith the cure which thou receivest shall be in proportion; but He dismissed the
man who displayed the greater faith with eulogy and honour, saying "I have not found so
great faith, no, not in Israel. On the man who exhibited less faith than this one he
bestowed no praise yet He did not deprive him of a cure, no! not even him who displayed no
faith at all. But just as physicians when curing the same disorder receive from some
person a hundred gold pieces, from others half, from others less and from some nothing at
all: even so Christ received from the centurion a large and unspeakable degree of faith,
but from this man less and from the other not even an ordinary amount, and yet He healed
them all. For what reason then did He deem the man who made no deposit of faith worthy of
the benefit? Because his failure to exhibit faith was not owing to indolence, or to
insensibility of soul, but to ignorance of Christ and having never heard any miracle in
which He was concerned either small or great. On this account therefore the man obtained
indulgence: which in fact the evangelist obscurely intimates when he says, "for he wist
not who it was," but he only recognized Him by sight when he lighted upon Him the second
time.

24 5. There are indeed some who say that this man was healed merely because they who
brought him believed; but this is not the fact. For "when He saw their faith" refers not
merely to those who brought the man but also to the man who was brought. Why so? "Is not
one man healed," you say, "because another has believed? For my part I do not think so
unless owing to immaturity of age or excessive infirmity he is in some way incapable of
believing. How then was it you say that in the case of the woman of Canaan the mother
believed but the daughter was cured? and how was it that the servant of the centurion who
believed rose from the bed of sickness and was preserved. Because the sick persons
themselves were not able to believe. Hear then what the woman of Canaan says: "My daughter
is grievously vexed with a devil and sometimes she falleth into the water and sometimes
into the fire: now how could she believe whose mind was darkened and possessed by a devil,
and was never able to control herself, not in her sound senses? As then in the case of the
woman of Canaan so also in the case of the centurion; his servant lay ill in the house,
not knowing Christ, himself, nor who He was. How then was he to believe in one who was
unknown to him, and of whom he had never yet obtained any experience? But in the case
before us we cannot say this:

25 for the paralytic believed. Whence is this manifest? From the very manner of his
approach to Christ. For do not attend simply to the statement that they let the man down
through the roof: but consider how great a matter it is for a sick man to have the
fortitude to undergo this. For you are surely aware that invalids are so faint-hearted and
difficult to please as often to decline the treatment administered to them on their sick
bed, and to prefer bearing the pain which arises from their maladies to undergoing the
annoyance caused by the remedies. But this man had the fortitude to go outside the house,
and to be carried into the midst of the market place, and to exhibit himself in the
presence of a crowd. And it is the habit of sick folk to die under their disorder rather
than disclose their personal calamities. This sick man however did not act thus, but when
he saw that the place of assembly was filled, the approaches blocked, the haven of refuge
obstructed, he submitted to be let down through the roof. So ready in contrivance is
desire, so rich in resource is love. "For he also that seeketh findeth, and to him that
knocketh it shall be opened. The man did not say to his friends "What is the meaning of
this? why make this ado? why push on? Let us wait until the house is cleared and the
assembly is dissolved:

26 the crowds will withdraw, we shall then be able to approach him privately and confer
about these matters. Why should you expose my misfortunes in the midst of all the
spectators, and let me down from the roof-top, and behave in an unseemly manner? That man
said none of these things either to himself or to his bearers, but regarded it as an
honour to have so many persons made witnesses of his cure. And not from this circumstance
only was it possible to discern his faith but also from the actual words of Christ. For
after he had been let down and presented Christ said to him, "Son! be of good cheer, thy
sins are forgiven thee. And when he heard these words he was not indignant, he did not
complain, he did not say to the physician "What mean you by this? I came to be healed of
one thing and you heal another. This is an excuse and a pretence and a screen of
incompetence. Do you forgive sins which are invisible? He neither spoke nor thought any of
these things, but waited, allowing the physician to adopt the method of healing which He
desired. For this reason also Christ did not go to him, but waited for him to come, that
He might exhibit his faith to all. For could He not have made the entrance easy? But He
did none of these things; in order that He might exhibit the man's zeal and fervent faith
to all.

27 For as He went to the man who had been suffering thirty and eight years because he had
no one to aid him, so did He wait for this man to come to him because he had many friends
that He might make his faith manifest by the man being brought to Him, and inform us of
the other man's loneliness by going to him, and disclose the earnestness of the one and
the patience of the other to all and especially to those who were present. For some
envious and misanthropical Jews were accustomed to grudge the benefits done to their
neighbours and to find fault with His miracles, sometimes on account of the special
season, saying that He healed on the sabbath day; sometimes on account of the life of
those to whom the benefit was done, saying "if this man were a prophet He would have known
who the woman was who touched Him: not knowing that it is the special mark of a physician
to associate with the infirm and to be constantly seen by the side of the sick, not to
avoid them, or hurry from their presence-which in fact was what He expressly said to those
murmurers; "They that are whole have no need of a physician but they that are sick.
Therefore in order to prevent their making the same accusations again He proves first of
all that they who come to Him are deserving of a cure on account of the faith which they
exhibit.

28 For this reason He exhibited the loneliness of one man, and the fervent faith and zeal
of the other: for this reason He healed the one on the Sabbath, the other not on the
Sabbath: in order that when you see them accusing and rebuking Christ on another day you
may understand that they accused him on the former occasion also not because of their
respect for the law, but because they could not contain their own malice. But why did He
not first address Himself to the cure of the paralytic, but said, "Son! be of good cheer,
thy sins are forgiven thee? He did this very wisely. For it is a habit with physicians to
destroy the originating cause of the malady before they remove the malady itself. Often
for example when the eyes are distressed by some evil humour and corrupt discharge, the
physician, abandoning any treatment of the disordered vision, turns his attention to the
head, where the root and origin of the infirmity is: even so did Christ act: He represses
first of all the source of the evil. For the source and root and mother of all evil is the
nature of sin. This it is which enervates our bodies: this it is which brings on disease:
therefore also on this occasion He said, "Son! be of good cheer, thy sins are forgiven
thee. And on the other He said, "Behold!

29 thou art made whole, sin no more lest some worse thing happen unto thee," intimating to
both that these maladies were the offspring of sin. And in the beginning and outset of the
word disease as the consequence of sin attacked the body of Cain. For after the murder of
his brother, after that act of wickedness, his body was subject to palsy. For trembling is
the same thing as palsy. For when the strength which regulates a living creature becomes
weakened, being no longer able to support all the limbs, it deprives them of their natural
power of direction, and then having become unstrung they tremble and turn giddy. 30 6.
Paul also demonstrated this: for when he was reproaching the Corinthians with a certain
sin he said, "For this cause many are weak and sickly among you. Therefore also Christ
first removes the cause of the evil, and having said "Son! be of good cheer, thy sins are
forgiven thee," He uplifts the spirit and rouses the downcast soul: for the speech became
an efficient cause and having entered into the conscience it laid hold of the soul itself
and cast out of it all distress. For nothing creates pleasure and affords confidence so
much as freedom from self-reproach. For where remission of sins is there is sonship. Even
so at least we are not able to call God Father until we have washed away our sins in the
pool of the sacred water. It is when we have come up from thence, having put off that evil
load, that we say "Our Father which art in Heaven. But in the case of the man who was
infirm thirty and eight years why did He not act thus, but cured his body first of all?
Because by that long period of time his sins had been exhausted: for the magnitude of a
trial can lighten the load of sins; as indeed we read was the case with Lazarus, that he
received his evil things in full, and thereupon was comforted:

31 and again in another place we read, "Comfort ye my people, say ye to the heart of
Jerusalem, that she hath received of the Lord's hand double for her sins. And again the
prophet says "O Lord give us peace, for thou hast requited all things to us," indicating
that penalties and punishments work forgiveness of sins; and this we might prove from many
passages. It seems to me then that the reason why He said nothing to that man about
remission of sins, but only secured him against the future, was because the penalty for
his sins had been already worked out by the long duration of his sickness: or if this was
not the reason, it was because he had not yet attained any high degree of belief
concerning Christ that the Lord first addressed Himself to the lesser need, and one which
was manifest and obvious, the health of the body; but in the case of the other man He did
not act thus, but inasmuch as this man had more faith, and a loftier soul, He spoke to him
first of all concerning the more dangerous disease: with the additional object of
exhibiting his equality of rank with the Father. For just as in the former case He healed
on the Sabbath day because He wished to lead men away from the Jewish mode of observing
it, and to take occasion from their reproaches to prove Himself equal with the Father:

32 even so in this instance also, knowing beforehand what they were going to say, He
uttered these words that He might use them as a starting-point and a pretext for proving
His equality of rank with the Father. For it is one thing when no one brings an accusation
or charge to enter spontaneously upon a discourse about these things, and quite another
when other persons give occasion for it, to set about the same work in the order and shape
of a defence. For the nature of the former demonstration was a stumbling block to the
hearers: but the other was less offensive, and more acceptable, and everywhere we see Him
doing this, and manifesting His equality not so much by words as by deeds. This at any
rate is what the Evangelist implied when he said that the Jews persecuted Jesus not only
because He broke the Sabbath but also because He said that God was His Father, making
Himself equal with God, which is a far greater thing, for He effected this by the
demonstration of His deeds. How then do the envious and wicked act, and those who seek to
find a handle in every direction? "Why does this man blaspheme? they say for "no man can
forgive sins save God alone.

33 As they persecuted Him there because He broke the Sabbath, and took occasion from their
reproaches to declare His equality with the Father in the form of a defence, saying "my
Father worketh hitherto and I work," so here also starting from the accusations which they
make He proves from these His exact likeness to the Father. For what was it they said? "No
man can forgive sins save God alone. Inasmuch then as they themselves laid down this
definition, they themselves introduced the rule, they themselves declared the law, He
proceeds to entangle them by means of their own words. "You have confessed," He says,
"thatf forgiveness of sins is an attribute of God alone: my equality therefore is
unquestionable. And it is not these men only who declare this but also the prophet thus
saying: "who is God as thou? and then, indicating His special attribute he adds "taking
away iniquity and passing over unrighteousness. If then any one else appears thus doing
the same thing He also is God, God even as that one is God. But let us observe how Christ
argues with them, how meekly and gently, and with all tenderness. "And behold some of the
scribes said within themselves: this man blasphemeth. They did not utter the word, they
did not proclaim it through the tongue, but reasoned in the secret recesses of their
heart. How then did Christ act?

34 He made public their secret thoughts before the demonstration which was concerned with
the cure of the paralytic's body, wishing to prove to them the power of His Godhead. For
that it is an attribute of God alone, a sign of His deity to shew the secrets of His mind,
the Scripture saith "Thou alone knowest men's hearts. Seest thou that this word "alone,"
is not used with a view of contrasting the Son with the Father. For if the Father alone
knows the heart, how does the Son know the secrets of the mind? "For He Himself" it is
said, "knew what was in man"; and Paul when proving that the knowledge of secret things is
a special attribute of God says, "and He that searchest the heart," shewing that this
expression is equivalent to the appellation "God. For just as when I say "He who causeth
rain said," I signify none other than God by mentioning the deed, since it is one which
belongs to Him alone: and when I say "He who maketh the sun to rise," without adding the
word God, I yet signify Him by mentioning the deed: even so when Paul said "He who
searcheth the hearts," he proved that to search the heart is an attribute of God alone.
For if this expression had not been of equal force with the name "God" for pointing out
Him who was signified, he would not have used it absolutely and by itself.

35 For if the power were shared by Him in common with some created being, we should not
have known who was signified, the community of power causing confusion in the mind of the
hearers. Inasmuch then as this appears to be a special attribute of the Father, and yet is
manifested of the Son whose equality becomes thence unquestionable, therefore we read "why
think ye evil in your hearts? for whether is easier: to say: Thy sins are forgiven thee or
to say arise and walk?" 36 7. See moreover He makes a second proof of His power of
forgiving sins. For to forgive sins is a very much greater act than to heal the body,
greater in proportion as the soul is greater than the body. For as paralysis is a disease
of the body, even so sin is a disease of the soul: but although this is the greater it is
not palpable: whereas the other although it be less is manifest. Since then He is about to
use the less for a demonstration of the greater proving that He acted thus on account of
their weakness, and by way of condescension to their feeble condition He says "whether is
easier? to say thy sins are forgiven thee or to say arise and walk? For what reason then
should He address Himself to the lesser act on their account? Because that which is
manifest presents the proof in a more distinct form. Therefore He did not enable the man
to rise until He had said to them "But that ye may know that the Son of man hath power on
earth to forgive sins, (then saith He to the sick of the palsy) arise and walk: as if He
had said: forgiveness of sins is indeed a greater sign: but for your sakes I add the less
also since this seems to you to be a proof of the other. For as in another case when He
praised the centurion for saying "speak the word only and my servant shall be healed:

37 for I also say to this man go and he goeth and to the other come and he cometh," He
confirmed his opinion by the eulogy which He pronounced: and again when He reproved the
Jews for finding fault with Him on the Sabbath day saying that He transgressed the law, He
proved hat He had authority to alter laws: even so in this instance also when some said
"He maketh Himself equal with God by promising that which belongs only to the Father," He
having upbraided and accused them and proved by His deeds that He did not blaspheme
supplied us with indisputable evidence that He could do the same things as the Father who
begat Him Observe at least the manner in which He pleases to establish the fact that what
belongs to the Father only, belongs also to Himself: for He did not simply enable the
paralytic to get up, but also said "but that ye may know that the Son of man hath power on
earth to forgive sins: thus it was his endeavour and earnest desire to prove above all
things that He had the same authority as the Father.

38 8. Let us then carefully hold fast all these things, both those which were spoken
yesterday and the day before that, and let us beseech God that they may abide immoveably
in our heart, and let us contribute zeal on our side, and constantly meet in this place.
For in this way we shall preserve the truths which have been formerly spoken, and we shall
add others to our store; and if any of them slip from our memory through the lapse of time
we shall easily be able to recover them by the aid of continual teaching. And not only
will the doctrines abide sound and uncorrupt but our course of life will have the benefit
of much diligent care and we shall be able to pass through this present state of existence
with pleasure and cheerfulness. For whatever kind of suffering is oppressing our soul when
we come here will easily be got rid of: seeing that now also Christ is present, and he who
approaches Him with faith will readily receive healing from Him.

39 Suppose some one is struggling with perpetual poverty, and at a loss for necessary
food, and often goes to bed hungry, if he has come in here, and heard Paul saying that he
passed his time in hunger and thirst and nakedness, and that he experienced this not on
one or two or three days, but constantly (this at least is what he indicates when he says
"up to the present hour we both hunger and thirst and are naked)," he will receive ample
consolation, learning by means of these words that God has not permitted him to be in
poverty because He hated him or abandoned him: for if this were the effect of hatred, He
would not have permitted it in the case of Paul who was of all men especially dear to Him:
but He permitted it out of His tender love and providential care, and by way of conducting
him to a higher degree of spiritual wisdom. Has some other man a body which is beset with
disease and countless sufferings? The condition of these paralytics may be an ample source
of consolation and besides these the blessed and brave disciple of Paul who was
continually suffering from disorders, and never had any respite from prolonged infirmity,
even as Paul also said "Use a little wine for thy stomach's sake and thine often
infirmities," where he does not speak merely of infirmities as such.

40 Or another having been subjected to false accusation has acquired a bad reputation with
the public, and this is continually vexing and gnawing his soul: he enters this place and
hears "Blessed are ye when men shall reproach you and say all manner of evil against you
falsely: rejoice ye and be exceeding glad for great is your reward in Heaven: then he will
lay aside all despondency and receive every kind of pleasure: for it is written "leap for
joy, and be exceeding glad when men cast out your name as evil. In this manner then God
comforts those that are evil spoken of, and them that speak evil He puts in fear after
another manner saying "every evil word which men shall speak they shall give an account
thereof whether it be good or evil" 41 Another perhaps has lost a little daughter or a
son, or one of his kinsfolk, and he also having come here listens to Paul groaning over
this present life and longing to see that which is to come, and oppressed by his sojourn
in this world, and he will go away with a sufficient remedy for his grief when he has
heard him say "Now concerning them that are asleep I would not have you ignorant brethren
that ye sorrow not even as others who have no hope." He did not say concerning the dying,
but "concerning them that are asleep" proving that death is a sleep. As then if we see any
one sleeping we are not disturbed or distressed, expecting that he will certainly get up:
even so when we see any one dead, let us not be disturbed or dejected for this also is a
sleep, a longer one indeed, but still a sleep. By giving it the name of slumber He
comforted the mourners and overthrew the accusation of the unbelievers. If you mourn
immoderately over him who has departed you will be like that unbeliever who has no hope of
a resurrection. He indeed does well to mourn, inasmuch as he cannot exercise any spiritual
wisdom concerning things to come: but thou who hast received such strong proofs concerning
the future life, why dost thou sink into the same weakness with him? Therefore it is
written "now concerning them that are asleep we would not have you ignorant that ye sorrow
not even as others who have no hope."

42 And not only from the New Testament but from the Old also it is possible to receive
abundant consolation. For when you hear of Job after the loss of his property, after the
destruction of his herds, after the loss not of one, or two, or three, but of a whole
troop of sons in the very flower of their age, after the great excellence of soul which he
displayed, even if thou art the weakest of men, thou wilt easily be able to repent and
regain thy courage. For thou, O man, hast constantly attended thy sick son, and hast seen
him laid upon the bed, and hast heard him uttering his last words, and stood beside him
whilst he was drawing his last breath and hast closed his eyes, and shut his mouth: but he
was not did not see them breathing their last gasp, but the house became the common grave
of them all, and on the same table brains and blood were poured forth, and pieces of wood
and tiles, and dust, and fragments of flesh, and all these things were mingled together in
like manner. Nevertheless after such great calamities of this kind he was not petulant,
but what does he say-"The Lord gave, the Lord hath taken away; as it seemed good unto the
Lord even so has it come to pass, blessed be the name of the Lord for ever. Let this
speech be our utterance also over each event which befalls us;

43 whether it be loss of property, or infirmity of body, or insult, or false accusation or
any other form of evil incident to mankind, let us say these words "The Lord gave, the
Lord hath taken away; as it seemed good to the Lord so has it come to pass; blessed be the
name of the Lord for ever. If we practise this spiritual wisdom, we shall never experience
any evil, even if we undergo countess sufferings, but the gain will be greater than the
loss, the good will exceed the evil: by these words thou wilt cause God to be merciful
unto thee, and wilt defend thyself against the tyranny of Satan. For as soon as thy tongue
has uttered these words forthwith the Devil hastens from thee: and when he has hastened
away, the cloud of dejection also is dispelled and the thoughts which afflict us take to
flight, hurrying off in company with him, and in addition to all this thou wilt win all
manner of blessings both here and in Heaven. And you have a convincing example in the case
of Job, and of the Apostle, who having for God's sake despised the troubles of this world,
obtained the everlasting blessings.

44 Let us then be trustful and in all things which befall us let us rejoice and give
thanks to the merciful God, that we may pass through this present life with serenity, and
obtain the blessings to come, by the grace and lovingkindness of our Lord Jesus Christ to
whom be glory, honour and might always, now and ever, world without end. Amen.


HOMILY ON THE KALENDS OF JANUARY
================================

HOMILY ON THE KALENDS OF JANUARY John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

ON THE KALENDS OF JANUARY

1 [Translated by Seumas Macdonald] 2 1. Just as a chorus seeks the chorus leader, and a
crew of sailors the helmsman, so also the assembly of these priests today seeks the high-
priest and common-father. But in the case of the chorus and the ship frequently the
absence of those in charge wrenches them away from good-order and stability; but it is not
so in this case. For even if he[1] is not present in the flesh, he is present rather in
the spirit, and now is with us, though sitting at home, just as we also are with him
there, though standing here. For such is the power of love, it is accustomed to bring
together and bind those who are divided by a great distance. At any rate if we love
someone who is spending time in a foreign place and separated from us by vast seas, we
imagine them each day, so then when we are ill-disposed to someone, neither do we think it
good to often see him near at hand. Thus when there is love, there is no harm from the
division of place, but when love is absent, there is no gain from the nearness of place.
Lately, when we were praising the blessed Paul, you so were prancing about, as if seeing
him present; though his body lies in regal Rome, but his soul in the hands of God: For the
souls of the just are in the hand of God, and torment will never touch them.[2]
Nonetheless the power of love placed him before your eyes.

3 And I was planning to enter into the same subject again today, but the message moves us
to other things pressing upon us, the sins committed today by the entire city. For they
ought first to have been emulators of Paul's virtue, and worthy of such a lecture, those
who are listening to the praises of Paul. Since then the father[3] is not present to us,
come - let us cleave to his teaching, relying on his prayers. For even Moses, not being
present in the body with the combatants, contributed to that battle, not less than those
fighting, but more by far even, urging on the actions of his men by the outstretching of
his hands, and making them dreadful to their opponents.[4] For just as the power of love
is not separated by a division of place, so neither is the efficacy of prayer, but just as
the former binds those removed from one another, so also the latter is able to greatly
benefit those far off.

4 Having confidence therefore let us proceed. For the war is begun for us, not with the
coming of the Amelikites, as then, nor with some other overrunning Barbarians, but with
demons leading a procession in the forum. For the diabolical night-festivities that occur
today, the jests, the abuse, and the nocturnal dances, and this comedy, absurd and worse
than every enemy, took our city captive; and it is necessary to be restrained[5] in these
matters, to mourn, to be overcome with shame, both those having sinned and those not
having sinned, those for whom they sinned, and those for whom they saw [their] brothers
doing shameful things[6]; and our city has become exceedingly glad and joyful, and
crowned, as a woman fond of adornment and extravagant, so the forum lavishly decked itself
out today, putting on gold, and extravagant clothing, and sandals, and other such things,
as of those in workplaces, each by the display of his own works surpassing his fellow
worker in rivalry.[7] But this is ambition, even if childish of thought, and imagining
nothing great or lofty in mind, but nevertheless it does not attract such harm, but is a
certain thoughtless eagerness, pouring down laughter on those eager for such things. For
if one wishes to adorn oneself: [let it be] not the workshop, but his own soul; not the
forum, but the intellect; so that the angels marvel, and the archangels approve the thing,
and the Master of the Angels repay you with gifts from himself; as the example itself, now
the event, brings both laughter and jealousy, laughter from the understanding of the
loftier, jealousy and much envy from those suffering the same things.

5 2. But, as I said, ambition itself is not worthy of such accusations; those who happen
today to game in the taverns, these cause especial pain, and are full of much profligacy
and impiety; [full] of impiety, because those doing these things observe days[8], consult
auguries, and think that if one celebrates the new moon of this month with pleasure and
happiness, then the whole length of the year will hold the same; of profligacy, because
men and women having filled bowls and cups drink unmixed wine until dawn. These things are
unworthy of our philosophy[9], whether you do them, or you permit others to do them,
whether servants, or friends, or neighbours. Have you not heard Paul saying, "You keep
days and months and seasons and years; I fear lest I have laboured in vain for you"?[10]
Otherwise it is of the most extreme folly that from one day, if it be fortunate[11], to
expect this from the whole year; but it is not of folly alone, rather this is the judgment
of diabolical activity, not to entrust the things of our life to our own haste and
eagerness, but to cycles of the days. The whole year will be fortunate for you, not if you
are drunk on the new-moon, but if both on the new-moon, and each day, you do those things
approved by God. For days come wicked and good, not from their own nature; for a day
differs nothing from another day, but from our zeal and sluggishness.

6 If you perform righteousness, then the day becomes good to you; if you perform sin, then
it will be evil and full of retribution. If you contemplate these things, and are so
disposed, you will consider the whole year favourable, performing prayers and charity
every day; but if you are careless of virtue for yourself, and you entrust the contentment
of your soul to beginnings of months and numbers of days, you will be desolate of
everything good unto yourself. 7 Which then the Devil perceiving, and hastening to make an
end of our labours in virtue, and to extinguish our willingness of mind, taught success
and failures to be inscribed on the days. For the one persuading himself that a day is
evil and good, will neither have a care for good deeds on the evil day, as if performing
all things in vain, and benefiting nothing on account of the necessity of the day; nor
again on the good day will he do this, as if from his own idleness causing no harm, again
on account of the good fortune of the day; and thus from each he promotes his own
wellbeing[12]; and sometimes doing profitless things, sometimes superfluous things, he
will pass his life in leisure and wickedness. Knowing which, he must flee from the wiles
of the devil, and cast out this influence of thought, and observe not the days, neither to
hate one nor to love one. For that wicked demon does contrive these things, not only in
order to cast us into idleness, but also to revile the works of God, wishing to draw down
our souls both into impiety and idleness at the same time.

8 But we are obliged to resist, and to know clearly, that nothing is evil but sin alone,
and nothing good but virtue alone, and to please God always. Strong drink does not produce
delight, but spiritual prayer; not wine, but a learned word; Wine effects a storm, but the
Word effects calm; the former transports in an uproar, the latter expels disturbance; the
former darkens the understanding, the latter lightens the darkened; the former imports
despondencies that are non-existent, the latter drives away those there were[13]. For
nothing is so accustomed to produce contentment and delight, as the teachings of [our]
philosophy, [which is] to despise present affairs, to yearn for the things to come, to
consider nothing of human affairs to be secure, and if you behold some rich man not to be
bitten with envy, and if you fall into poverty not to be downcast by that poverty. Thus
you are always able to celebrate festivals. For the Christian ought to hold feasts not for
months, nor new moons, nor Lord's days, but continually through life to conduct a feast
befitting him. What is the feast that befits him? Let us listen to Paul speaking,
"Therefore let us celebrate the feast, not in the old leaven, nor by leaven of evil and
wickedness, but with the unleavened bread of sincerity and truth."[14] If then you have a
clean conscience, you hold a feast continually, nourished with good hopes, and revelling
in the delight of the good things to come;

9 then just as if you conducted yourself lacking boldness, and you were liable from many
sins, and if there be ten thousand feasts and holy-days, you would be in no better state
than those grieving. For what is the benefit to me of bright days, if my soul is darkened
in its conscience? If then one wishes to gain some benefit from the new moon, do this.
When you see the year ending, thank the Lord, because he had led you into this cycle of
years. Stab the heart[15], reckon up the time of your life, say to oneself: "The days run
and pass by, the years fill-up, we have progressed much of the way; What good is there for
us to do? Will we not depart from here, empty and deserted of all righteousness, the
judgment at the doors, the rest of life leads us to our old age."

10 3. These things, from the new moon, contemplate, these from the circuit of the years,
recollect: let us reckon the future day, no longer something spoken to us that, which was
said to the Jews by the prophet, "Their days slipped away in vanity, and their years with
haste"[16] This is the feast which I mentioned, the continual one, and the one not delayed
by the passage of years, not limited by days, both the rich and the poor will be able to
celebrate in the same manner: For here there is no want of wealth, nor provision, but only
of virtue. Do you not have wealth? But you have the fear of God, a treasure more fruitful
than all wealth, not consumed, not changed, not spent-up. Look to heaven, and to the
heaven of heavens, the earth, the sea, the air, the kinds of the animals, the manifold
plants, the whole nature of human-beings; consider the angels, archangels, the powers
above; recall that these are all creations of your Master. It is thus not poverty to be
the slave of the providential Master, if you have him as your propitious Lord. The
observation of days is not of Christian philosophy, but of Hellenic error. Into the city
above you are enrolled[17], into the polity[18] there you are reckoned, you will mingle
with the angels; where light does not give way to darkness, nor day fulfilled to night,
but is always day, always light. To these therefore let us look continually.

11 "For seek", he says, "the things above, where Christ is seated at God's right
hand."[19] You have nothing in common with the earth, where the courses of the sun are,
and circuits, and days; but if you live rightly, the night will be day for you; just as
then for those living in licentiousness and drunkenness and intemperance, their day is
turned into the darkness of night, not with the sun's extinction, but the darkening of
their mind by inebriation. To be passionately excited towards these days, and to receive
greater pleasure in them, and to kindle lights in the forum, and to weave wreaths, is of
childish folly. But you have been freed from this weakness, and come into adulthood, and
been enrolled in the polity of the heavens. Do not therefore kindle sensate fire in the
forum, but kindle spiritual light in your mind. "For let", he said, "your light shine
before men, so they may see your good works, and they will glorify our Father in the
heavens."[20] This light brings you much recompense. Do not crown the door of the house,
but display such a way of life[21], so that you will receive the crown of righteousness on
your head from the hand of Christ. Let nothing be done rashly, nor simply; thus Paul
enjoins that all things be done for the glory of God. "For whether you eat," he said, "or
drink, or do whatever, do all for the glory of God"[22] And what is it, he says, to eat
and drink for God's glory?

12 Call the poor man, make Christ a participant of the table, and you eat and drink for
God's glory. But not this alone does he enjoin us to do for God's glory, but all the rest
as well, as to go into the forum, and to remain at home; let these both be done for God's
sake[23]. And how are these both to be done for God's sake? Whenever you come into church,
whenever you partake of prayer, whenever of spiritual teaching, the advance has occurred
for God's glory. Again, it is to remain at home for God's sake. And how this?[24] Whenever
you hear disturbances, disorderly and diabolical processions, the forum filled with wicked
and undisciplined men, remain at home, free from this disorder, and you remain for God's
glory. Just as spending time at home and going-out is able to be done for God's sake, thus
also of praise and censure. And what is it to praise something for God's glory, he says,
and to accuse? You sit frequently in workplaces, you see evil and wicked men passing by,
raising the eyebrows[25], puffed up, trailing many parasites and flatterers, wearing
expensive clothes, surrounded with some mystique, seizing all things, avaricious. If you
hear someone saying, "Is he not enviable, is he not blessed? Rebuke, accuse, silence,
pity, weep; this is what it means to censure for God's sake.

13 Censure is teaching of philosophy to those meeting together and is so strong of
virtue[26], so as to no longer long[27] for the things of everyday life. Say to the one
saying these things: Why is this man blessed? Because he has a marvellous horse and a
golden bridle, and possesses many servants, and wears bright clothing, and bursts[28] each
day in drunkenness and luxury? But for this reason he would be wretched and cursed, and
worthy of a thousand tears. I see then that you are able to praise nothing of him, but all
things external to him, the horse, the bridle, the clothing, of which nothing is his. What
then, tell me, is more pitiable than this, when his horse, and the horse's bridle, and the
beauty of his clothes, and the bodily vigour of his servants are marvelled, but he passes
by unpraised? Who then could be poorer than this man, having nothing good of his own, nor
anything which he is able to carry away from here, but is adorned entirely by external
things? For adornment and riches are properly our own, not servants and clothing and
horses, but virtue of soul, and wealth of good deeds, and confidence towards God.

14 4. Again, you see another man, a pauper, rejected, despised and passing his life in
poverty and virtue, considered unhappy by his companions: commend this man, and the praise
of this man as he passes by is exhortation and counsel of a useful and good way of
life[29]. If they say, "He is wretched and miserable," say that this one is the most
blessed of all, having God as his friend, passing life in virtue, possessing a wealth
never failing, having a pure conscience. For what harm is there to him from the lack of
possessions, when he is going to inherit heaven and the good things in heaven? And if you
yourself philosophise in this manner, and instruct others, you will receive a great reward
from both censure and from praises, doing both for God's glory. And that I do not allure
you vainly saying these things, but that a certain great recompense exists with the God of
all things for those whose intellect is thus disposed, and that the thing has been
considered a certain virtue, [that is] the resolving to do such things, hear what the
prophet says concerning those so living, and how he places things in an order of
perfections, the despising of those doing wickedness, and the glorifying of those fearing
God. For after recounting the other virtue of the one who will be honoured by God, also he
says, of what sort one must be to dwell in the holy tabernacle, that is blameless, and
performing righteousness, and wicked-less, and this he adds:

15 For saying, "Who did not deceive with his tongue, and did no harm to his neighbour"[30]
he adds, "The one doing evil is set at nought before him, but those fearing the Lord he
glorifies"[31] showing that this is one of those perfections, that is to despise the
wicked, and to praise and bless the good. And again elsewhere this same thing he makes
plain, saying, "Your friends were exceedingly honourable to me, God, their beginnings[32]
became very strong."[33] Whom God praises, do not censure: he praises the one living in
righteousness, even if he be poor; whom God turns away, do not praise: he turns away the
one living in wickedness, even if he be surrounded by much wealth. But if you praise, and
if you censure, do both as God wishes. For there is even accusing unto the glory of God.
How? Frequently we are vexed with our servants. How then is there accusing for God's sake?
If you see someone drunk, or stealing, whether servant, or friend, or some other of those
related to you, whether running into the theatre, or having no concern for their soul, or
swearing[34], or perjuring[35], or lying: be angry[36], punish, turn them back, correct;
and you did all these things for God's sake. And if you see someone sinning against you,
and omitting something of their service toward you, pardon them, and you are forgiven for
God's sake. But now many do the opposite, both to their friends, and to their servants.

16 For when they sin against them, they become bitter and unforgiving judges; but when
they insult God, and ruin their own souls, they produce no rationale. Again, is it
necessary to make friends? Make them, for God's sake. Is it necessary to make enemies?
Make them, for God's sake. And by what means does one make friends and enemies for God's
sake? If we do not attract those friends, whence money is taken, whence sharing of a
table, whence obtaining of human patronage, but pursue and make those friends, those able
always to order our soul, counsel necessities, rebuke sinners, expose trespassers, restore
those fallen, and aiding by counsel and prayers to lead to God. Again, it is permitted to
make enemies for God's sake. If you see someone undisciplined, abominable, full of
wickedness, replete with unclean teachings, tripping you up and harming you, stand apart
and turn away, just as also Christ commanded, saying, "If your right eye trips you up,
pluck it out and cast it from you"[37] commanding those friends, those being desirable in
the rank of eyes[38], and necessary in the things of everyday life, to cut off, and to
cast out, if they harm you with regard to the salvation of the soul. If you share in their
meetings, and you prolong your speech, do even this for God's sake, and if you keep
silent, keep silent for God's sake.

17 And what is it to participate in the meeting for God's sake? If you are seated with
someone, converse nothing concerning daily affairs, nor of simple things even vainly and
nothing of those related to you, but concerning our philosophy, concerning Hell,
concerning the Kingdom of the Heavens, but not superfluities and unprofitable things, such
as, "Who entered authority?[39] Who lost power? For what reason was so-and-so injured[40]?
Whence did so-and-so profit and become better off? What did so-and-so dying leave behind
to such-and-such? How did so-and-so miss out, expecting to be listed among the foremost of
the heirs?" And many other such things. Let us not then discuss such things, nor bear
others discussing [them]; but let us consider what-doing or what-saying is to please God.
Again, it is to keep silent for God's sake, being maltreated, abused, suffering a thousand
evils, if you bear them nobly, and emit no blasphemous word against the one doing these
things to you. Not to praise and to censure alone, nor to remain indoors and to go out,
not to utter and to keep silent, but also to weep and mourn, and to enjoy and delight is
to God's glory.

18 For when you see either a brother sinning, or yourself falling into a transgression,
[if] then you groan and mourn[41], then you gain from the grief a salvation without
regret, just as Paul says, "For grief according to God produces a salvation without
regret"[42] If you see another person being highly esteemed, then do not disparage him,
but as for one's own goods give thanks to God, to the one making your brother illustrious,
and you receive a great reward from this joy. 5. What then, tell me, is more pitiable than
the envious, when it is permitted both to rejoice and to profit through joy, and they
prefer rather to grieve upon the advantages of others, and with the grief to yet also
attract a punishment from God, an unendurable retribution. And what need is there to speak
of praise, and of blame, and of pain, and of joy, when indeed even from the least of these
things and from the meanest[43] events the greatest things are to be profited, if we do
them for God's sake?

19 For what is more lowly than to be shorn? But even this is to be done for God's sake.
For when you do not arrange your hair, nor adorn you appearance, nor decorate yourself for
an enticement and beguilement of onlookers, but simply and as it happens and as much as
necessity alone demands, you do this for God's sake, you will in all ways have your
reward, because you have checked evil desire, and beaten into shape inopportune ambition.
For if one giving only a cup of water for God's sake will inherit the Kingdom of Heaven,
let the one doing all things for God's sake consider how great the recompense he will
enjoy. There is also to walk for God's sake, and to look for God's sake. What is it to
look for God's sake, and to walk? When you do not run towards wickedness, when you do not
busy yourself with other's beauty, when seeing a woman by chance[44], you curb your eye,
you fortify the visage with the fear of God, then you have done this for God's sake; when
clothes not extravagant and making you soft, but able to cover you, let us wear these
alone. And it is even up to the shoes that this law leads. For many have slipped to this
point of slackness and wastefulness, as to adorn even their shoes, and to embellish them
from every side, not less than others their faces: which is of an unclean and corrupted
soul.

20 For if even this seems to be small, but it is an evidence and proof of great ruination,
both in men and women. Therefore it is lawful even to use shoes for God's sake, when we
seek their use everywhere, and we make this the measure of their employment. And that both
through walking and through clothing [we] are to glorify God, hear what a certain wise man
says, "clothing of a man, and laughter of teeth, and step of foot, declare things
concerning him."[45] For when we appear, clothed and august, and full of reverence, and
exhibiting much chastity on all sides: from the bare occurrence, the unbeliever, and the
licentious, and the tumultuous, seeing this kind of thing will be amazed, even if he be
unaware of everything. And if we marry a woman, let us do this for God's sake, so that we
may be chaste, not so that we might acquire[46] a more resourceful property[47], [but] so
that we might seek nobility of soul, not abundance of possessions, nor distinction of
ancestors, but excellence and reasonableness of customs. Let us take a companion for life,
not a business associate.

21 And why is it necessary to recount all things in detail? For it is permissible finally
for you, from the things spoken, to methodically work through each of the things that
occurs or is done, and to do for God's sake. And just as the merchants sailing the sea,
and bringing to safe anchorage in cities, do not first depart the shore, nor go up into
the marketplace, until they learn that there is some profit from the things laid up there.
Thus also you nothing, neither do, nor say, unless it hold some profit regarding God. And
do not say to me that it is not possible to do all things for God's sake. For when putting
on your shoes, and [hair], and dressing of garments, and travelling, and appearance, and
words, and meetings, both enterings and exitings, both gibes and praises, both censures
and approvals, both friendships and enmities are able to happen for God's sake, what is
left which is not able to happen for God's sake, if we desire it?

22 What is worse than a jailer? Does not [that] life seem altogether to be the worst? But
it is permitted to the one wishing to profit even from there, when he spares the
enchained, when he cares for those unjustly incarcerated, when he does not make business
from others' misfortunes, when he sets before all prisoners a common threshold. Thus was
the jailer, in Paul's case, saved[48]: Whence it is clear that in all things, if we wish
it, we are able to be profitable. 6. What is worse than murder, tell me? But this
shameless-deed was one able to birth righteousness for the one who did it: so great is
doing something for God's sake whatever one does. And how was murder able to produce
righteousness? The Midianites were once wishing to provoke God to war with the Jews, and
by this expecting to be [superior] to them, if they might deprive them of the Lord's
goodwill, beautifying girls and standing them before the camp, they enticed them and lead
them into fornication, then from there into impiety. Phinehas, seeing this, having taken
in hand a sword, and seizing two [people] fornicating, pierced them both in their sin, and
checked the anger of God from his judgment. And the thing that happened was murder, but
the outcome of that was the salvation of all who were being destroyed, whence also it
brought righteousness to the one who did it.[49]

23 And not only did it not defile his hands, but that murder made them even more pure, and
very rightly so: for not hating those he killed, but sparing the rest, he did this: he
killed the two, and saves unlimited myriads. For just as doctors do, cutting off the
putrefied parts of the members, they save the body whole and sound; thus also did he do.
On this account the Psalmist says, "Phinehas stood and propitiated, and the slaughter
abated, and it was reckoned to him for righteousness unto generation and generation, until
eternity."[50] Immortal then remains the memory of deed rightly done. Again, another
prayed, and offended God: so great a thing is it not to do something for God's sake: I
mention the Pharisee[51]. But just as Phinehas committing murder was approved [by God],
thus also this man, not from his prayer, but from his disposition with which he prayed,
fell into offence. Thus when something is done not for God's sake, even if the matter be
spiritual, it causes great harm; just as then when something is done for God's sake, even
if it be carnal[52], it benefits greatly the one doing it with a God-loving disposition.
For what is worse and harsher than murder? But nevertheless it made righteous him who
dared it.

24 What sort of defence will we have, saying that it is not possible to profit in
everything, and to do all things for God's sake, when some profit was found even from
murder? If we wish to pay attention, we will traffic in this spiritual profit, through all
of life, whether buying something, or needing to sell; such as, when we do not ask for
more than the customary price, when we do not observe the times of difficulty, and then
give a share to those in need.[53] "The one raising the price of grain is cursed by the
people", he says.[54] And what need is there to review each, to gather the whole from one
example is needed? For just as builders, whenever they are about to raise a wall,
stretching a small cord from corner to corner, thus construct the edifice, so that its
appearance be not uneven; thus also we, in place of a small cord, stretching this word
that was spoken, "Whether you eat, whether you drink, whether you do some other thing, do
all for the glory of God."[55] If we pray, if we fast, if we accuse, if we pardon, if we
praise, if we censure, if we enter, if we exit, if we sell, if we buy, if we are silent,
if we converse, if we do any thing else whatsoever, let us do all for the glory of God,
and if something be not for the glory of God, neither let it be done, nor be spoken by us;

25 but in place of a great staff, in place of arms and safeguard, in place of unspeakable
treasures, wherever we might be, let us carry around this word with us, having inscribed
it upon our understanding, so that doing and speaking and trafficking all things for the
glory of God, we shall obtain the glory that is from him both in this world and after the
journey here[56]. "For those that glorified me", he says, "I will glorify"[57]. Not
therefore with words, but also through deeds let us glorify him continually with Christ
our God, because all glory befits him, honour and worship, now and always unto the ages of
ages. Amen. 26 [1] The referent is Bishop Flavianus, and so throughout the opening section
[2] Sirach 3:1 [3] i.e., Flavianus [4] cf. Exodus 17 [5] probably with a parallel sense,
'to be saddened'. [6] τοὺς μὲν ὑπὲρ ὧν ἐπλημμέλησαν, τοὺς δὲ ὑπὲρ ὧν τοὺς ἀδελφοὺς εἶδον
ἀσχημονήσαντας. [7] The Greek is difficult. Perhaps some social background will help: cf.
Hom ad pop. Ant 16. (P.G. xlix. 173) ἐργαστήριον ἕν οἱκοῦντες ἄνθρωπο διαφόρως μεν
ἐμπορεύονται, πάντα δὲ εἰς τὸ κοινὸν ἀποτίθενται. As found in Liebeschuetz Antioch, p55;
Liebescheutz suggests that a scene of men working in the same worskshop, but as their own
individual worker, but contributing to a common till; a kind of un-specialised factory
situation. [8] i.e. they observe certain days as special or sacral, especially according
to the pagan calendars. [9] philosophy, both here and throughout Chrysostom, refers to
Christianity as both a distinct set of beliefs, and a set of practices or way of life. It
highlights the rivalry between the Christian philosophy, and the philosophical schools of
the Hellenism.

27 [10] Galatians 4.10-11 [11] i.e., auspicious, superstitiously-favourable [12] alt.
'salvation'. [13] i.e. the former brings new depondencies that previously were not there,
but the latter drives away those that were present beforehand. [14] 1 Cor 5:8 [15] 'Prick
the heart' may be a better English idiom. [16] Ps 78:33 (Ps 77:33 LXX) [17] i.e. as a
citizen. [18] politeia, like philosophy, is a key concept-work for Chrysostom. It refers
variously to the body of Christians both on earth and in heaven, their way of life as
citizens, and their ordered existence in the church. It is also a rival politeia to that
of Plato's Republic and the like. [19] Col 3:1b [20] Mt 5:16; Chrysostom has 'our Father'
for 'your Father'. [21] 'way of life' here correponds to citizenship above. [22] 1 Cor
10:31. This verse provides the theme for the rest of the sermon. [23] διὰ τὸν Θεὸν and so
throughout.

28 [24] i.e. How will one glorify God in this action of staying at home? [25] A sign of
haughtiness and importance [26] This first half of the sentence is as confusing in the
Greek as in the English. [27] More literally, 'gape'. [28] Migne's Latin has solvitur
which we might render 'dissolves', thus picking up the idea of moral dissolution in a
wanton life. The Greek διαῤῥήγνυται is difficult to construe. [29] politeia [30] Ps 15:3
(Ps 14:3 LXX) [31] Ps 15:4 (Ps 14:4 LXX) [32] poss. authorities [33] Ps 138:17 LXX. Ps
139:17 MT differs radically from this reading. [34] i.e. swearing oaths [35] i.e. to swear
falsely [36] ἀγᾰνακτέω, the same verb used for 'vexed' above. [37] Mt 5:29 [38]
Chrysostom's meaning seems to be 'those friends whom we hold as dear as our own eyes',
which Migne's Latin also implies. [39] N elected officials would enter office on the
Kalends, which presumably explains the kind of political conversation Chrysostom has in
view.

29 [40] Possibly with a technical or financial sense: fined, punished [41] These two verbs
continue the protasis of the conditional [42] 2 Cor 7:10 [43] 'Mean' in the sense of
cheap, frugal, vulgar. [44] i.e. that you encounter when walking around [45] Sirach 19:30
(LXX; KJV), 19:27 (VUL). The sense of the phrase is that they 'declare concerning him'.
The Vulgate gets at it more clearly (though Migne's Latin does not match the Clementine
Vulgate) [46] Lit. 'work' [47] A difficult phrase to translate: τὴν οὐσίαν εὐπορωτέραν
ἐργαζώμεθα [48] Acts 16:25-40 [49] Numbers 25 [50] Psalm 106:30-31, (Ps 105:30-1 LXX) both
the MT and Migne have 'from generation to generation', whereas LXX, Chrys, and Vul have
'unto generation and generation.' [51] Migne references Luke 18, by which he must mean
Luke 18:9-14, concerning the Pharisee and the Tax Collector. [52] βιωτικὸν earthly, of
this world, not-spiritual [53] Chrysostom's drift seems to be equity in mercantile
dealings, especially in light of scarcity. Not driving up prices in times of need or to
those in need is, in effect, a gracious sharing with them of what would otherwise be
exploitive profit.

30 [54] Pr 11:26a. There is significant variation in this verse, as the following shows.
LXX: ὁ συνέχων σῖτον ὑπολίποιτο αὐτὸν τοῖς ἔθνεσιν; Vul: Qui abscondit frumenta
maledicetur in populis ; Mig: Maledictus enim, ille, qui frumenti caritatem auget; Chr: Ὁ
γὰρ τιμιουλκῶν σῖτον δημοκατάρατος [55] 1 Cor 10:31. Chrysostom omits οὖν from his
citation, presumably since the inferential conjunction would be out of place in his own
discourse. [56] i.e. after this life. [57] 1 Sam 2:30; (1 Reg 2.30 LXX) This text was
commissioned by Roger Pearse, 2010.


ON THE HOLY MARTYR BABYLAS
==========================

ON THE HOLY MARTYR BABYLAS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

ON THE HOLY MARTYR, S. BABYLAS

1. I Was anxious to-day to pay the debt which I promised you when I was lately here. But
what am I to do? In the meanwhile, the blessed Babylas has appeared, and has called me to
himself, uttering no voice, but attracting our attention by the brightness of his
countenance. Be ye not, therefore, displeased at the delay in my payment; at all events,
the longer the time is, the more the interest will increase. For we will deposit this
money with interest. Since thus did the master command who entrusted it to us. Being
confident, therefore, about what is lent, that both the principal and the profit await
you, let us not pass by the gain which falls in our way to-day, but revel in the noble
actions of the blessed Babylas. 2 How, indeed, he presided over the Church which is among
us, and saved that sacred ship, in storm, and in wave, and billow; and what a bold front
he showed to the emperor, and how he lay down his life for the sheep and underwent that
blessed slaughter; these things and such as these, we will leave to the elder among our
teachers, and to our common father, to speak of. For the more remote matters, the aged can
relate to you but as many things as happened lately, and within our lifetime, these, I a
young man will relate to you, I mean those after death, those after the burial of the
martyr, those which happened while he remained in the suburbs of the city. And I know
indeed that the Greeks will laugh at my promise, if I promise to speak of the noble deeds
after death and burial of one who was buried, and had crumbled to dust. We shall not
assuredly on this account keep silence, but on this very account shall especially speak,
in order that by showing this marvel truly, we may turn their laughter upon their own
head. For of an ordinary man there would be no noble deeds after death.

3 But of a martyr, many and great deeds, not in order that he might become more
illustrious (for he has no need of glory from the multitude), but that thou, the
unbeliever mayest learn that the death of the martyrs is not death, but the beginning of a
better life, and the prelude of a more spiritual conversation, and a change from the worse
to the better. Do not then look at the fact, that the mere body of the martyr lies
destitute of energy of soul; but observe this, that a greater power takes its place by the
side of it, different from the soul itself-I mean the grace of the Holy Spirit, which
pleads to all on behalf of the resurrection, by means of the wonders which it works. For
if God has granted greater power to bodies dead and crumbled to dust, than to all living,
much more will he grant to them a better life than the former, and a longer, at the time
of the bestowal of his crowns; what then are this saint's noble deeds? But be not
disturbed, if we take our discourse a little further back. For they who wish to display
their portraits to advantage, do not uncover them until they have placed the spectators a
little way off from the picture, making the view clearer by the distance. Do you then also
have patience with me while I direct my discourse into the past.

4 For when Julian who surpassed all in impiety, ascended the imperial throne, and grasped
the despotic sceptre, straightway he lifted up his hands against the God who created him,
and ignored his benefactor, and looking from the earth beneath to the heavens, howled
after the manner of mad dogs, who alike bay at those who do not feed them and those who do
feed them. But he rather was mad with a more savage madness than theirs. For they indeed
turn from, and hate their friends and strangers alike. But this man used to fawn upon
demons, strangers to his salvation, and used to worship them with every mode of worship.
But his benefactor, and Saviour, and him who spared not the only Begotten, for his sake,
he turned from and used to hate, and made havoc of the cross, the very thing which
uplifted the whole world when it was lying prostrate, and drave away the darkness on all
sides, and brought in light more brilliant than the sunbeams; nor yet even then did he
desist from his frenzy, but promised that he would tear the nation of the Galilaeans, out
of the midst of the world; for thus he was wont to call us; and yet if he thought the
names of the Christians an abomination, and Christianity itself to be full of much shame,
for what reason did he not desire to put us to shame by that means, but with a strange
name?

5 Yea because he knew clearly, that to be called by what belongs to Christ, is a great
ornament not only to men, but to angels, and to the powers above. On this account he set
everything in motion, so as to strip us of this ornament, and put a stop to the preaching
of it. But this was impossible, O wretched and miserable man! as it was impossible to
destroy the heaven and to quench the sun, and to shake and cast down the foundations of
the earth, and those things Christ foretold, thus saying: "Heaven and earth shall pass
away, but my words shall not pass away." 6 Well, thou dost not submit to Christ's words;
accept therefore the utterance which thus his deeds give. For I indeed having been
privileged to know what the declaration of God is, how strong, how invincible a thing,
have believed that is more trustworthy than the order of nature, and than experience in
all matters. But do thou still creeping on the ground, and agitated with the
investigations of human reasoning, receive the witness of the deeds. I gainsay nothing. I
strive not. 2. What then do the deeds say? Christ said that it was easier for heaven and
earth to be destroyed, than for any of his words to fail. The emperor contradicted these
words, and threatened to destroy his decrees. Where then is the emperor who threatened
these things? He is perished and is corrupted, and is now in Hades, awaiting the
inevitable punishment. But where is Christ who uttered these decrees? In Heaven, on the
right hand of the Father, occupying the highest throne of glory; where are the blasphemous
words of the Emperor, and his unchastened tongue? They are become ashes, and dust and the
food of worms. Where is the sentence of Christ? It shines forth by the very truth of the
deed, receiving its lustre from the issue of the events, as from a golden column. And yet
the emperor left nothing undone, when about to raise war against us, but used to call
prophets together, and summon sorcerers, and everything was full of demons and evil
spirits.

7 What then was the return for this worship? The overturning of cities, the bitterest
famine of all famines. For ye know doubtless, and remember, how empty indeed the market
place was of wares, and the workshops full of confusion, when everyone strove to snatch up
what came first and to depart. And why do I speak of famine, when the very fountains of
waters were failing, fountains which by the abundance of their stream, used to eclipse the
rivers. But since I have mentioned the fountains, come, forthwith, let us go up to Daphne,
and conduct our discourse to the noble deeds of the martyr. Although you desire me still
to parade the indecencies of the Greeks, although I too desire this, let us abstain; for
wherever the commemoration of a martyr is, there certainly also is the shame of the
Greeks. This emperor then, going up to Daphne used to weary Apollo, praying, supplicating,
entreating, so that the events of the future might be foretold to him. What then did the
prophet, the great God of the Greeks? "The dead prevent me from uttering," saith he, "but
break open the graves, dig up the bones, move the dead. What could be more impious than
these commands? The Demon of grave-robbing, introduces strange laws and devises new
methods of expelling strangers. Who ever heard of the dead being driven forth? who ever
saw lifeless bodies ordered to be moved as he commanded, overturning from their
foundations the common laws of nature.

8 For the laws of nature are common to all men, that he who departs this life should be
hidden in the earth, and delivered over for burial, and be covered up in the bosom of the
earth the mother of all; and these laws, neither Greek, barbarian, Scythian, nor if there
be any more savage than they, ever changed, but all reverence them, and keep them, and
thus they are sacred and venerated by all. But the Demon raises his mask, and with bare
head, resists the common laws of nature. For the dead, he says, are a pollution. The dead
are not a pollution, a most wicked demon, but a wicked intention is an abomination. But if
one must say something startling, the bodies of the living full of evil, are more
polluting than those of the dead. For the one minister to the behests of the mind, but the
other lie unmoved. Now that which is unmoved, and destitute of all perception would be
free from all accusation. Not that I even would say that the bodies of the living are by
nature polluting; but that everywhere a wicked and perverted intention is open to
accusations from all.

9 The dead body then is not a pollution O Apollo, but to persecute a maiden who wishes to
be modest, and to outrage the dignity of a virgin, and to lament at the failure of the
shameless deed, this is worthy of accusation, and punishment. There were at all events,
many wonderful and great prophets among ourselves, who spake also many things concerning
the future, and they in no case used to bid those who asked them to dig up the bones of
the departed. Yea Ezekiel standing near the bones themselves was not only not hindered by
them, but added flesh, and nerves and skin to them, and brought them back to life again.
But the great Moses did not stand near the bones of the dead, but bearing off the whole
dead body of Joseph, thus foretold things to come. And very reasonably, for their words
were the grace of the Holy Spirit. But the words of these, a deceit, and a lie which is no
wise able to be concealed. For that these things were an excuse, and pretence and that he
feared the blessed Babylas, is manifest from what the emperor did. For leaving all the
other dead, he only moved that martyr. And yet if he did these things, in disgust at him,
and not in fear, it were necessary that he should order the coffin to be broken, thrown
into the sea, carried to the desert, be made to disappear by some other method of
destruction; for this is the part of one who is disgusted. Thus God did when he spake to
the Hebrews about the abominations of the Gentiles. He bade their statues to be broken,
not to bring their abominations from the suburbs to the city.

10 3. The martyr then was moved, but the demon not even then enjoyed freedom from fear,
but straightway learned that it is possible to move the bones of a martyr, but not to
escape his hands. For as soon as the coffin was drawn into the city, a thunderbolt came
from above upon the head of his image, and burnt it all up. And yet, if not before, then
at least there was likelihood that the impious emperor would be angry, and that he would
send forth his anger against the testimony of the martyr. But not even then did he dare,
so great fear possessed him. But although he saw that the burning was intolerable, and
knew the cause accurately; he kept quiet. And this is not only wonderful that he did not
destroy the testimony, but that he not even dared to put the roof on to the temple again.
For he knew, he knew, that the stroke was divinely sent, and he feared lest by forming any
further plan, he should call down that fire upon his own head. On this account he endured
to see the shrine of Apollo brought to so great desolation; For there was no other cause,
on account of which he did not rectify that which had happened, but fear alone. For which
reason he unwillingly kept quiet, and knowing this left as much reproach to the demon, as
distinction to the martyr. For the walls are now standing, instead of trophies, uttering a
voice clearer than a trumpet.

11 To those in Daphne, to those in the city, to those who arrive from far off, to those
who are with us, to those men which shall be hereafter, they declare everything by their
appearance, the wrestling, the struggle, the victory of the martyr. For it is likely that
he who dwells far off from the suburb, when he sees the chapel of the saint deprived of a
shrine, and the temple of Apollo deprived of its roof would ask the reason of each of
these things; and then after learning the whole history would depart hence. Such are the
noble deeds of the martyr after death, wherefore I count your city blessed, that ye have
shown much zeal about this holy man. For then, when he returned from Daphne, all our city
poured forth into the road, and the market places were empty of men, and the houses were
empty of women, and the bedchambers were destitute of maidens. Thus also every age and
each sex passed forth from the city, as if to receive a father long absent who was
returning from sojourn far away. And you indeed gave him back to the band of fellow
enthusiasts. But the grace of God did not suffer him to remain there for good, but again
removed him beyond the river, so that many parts of the country were filled with the sweet
savor of the martyr.

12 Neither even when he came hither was he destined to be alone, but he quickly received,
a neighbor, and a fellow-lodger, and one of similar life. For he shared with him the same
dignity, and for the sake of religion shewed forth equal boldness. Wherefore he obtained
the same abode as he, this wonderful man being no vain imitator, as it seems, of the
martyr. For for so long a time he laboured there, sending letters continually to the
emperor, wearying the authorities, and bringing he ministry of the body to bear upon the
martyr. For ye know, doubtless, and remember that when the midday summer sun possessed the
heaven, he together with his acquaintances, used to walk thither everyday, not as
spectator only, but also, as intending to be a sharer in what was going on. For he often
handled stone, and dragged a rope, and listened, in advance of the workmen themselves, to
one who wanted to erect any building, For he knew, he knew what rewards lie in store for
him for these things. And on this account he continued doing service to the martyrs, not
only by splendid buildings nor even by continual feasts, but by a better method than
these. And what is this? He imitates their life, emulates their courage, throughout
according to his ability he keeps the image of the martyrs alive, in himself. For see,
they gave their bodies to the slaughter, he has mortified the members of his flesh which
are upon the earth.

13 They stopped the flame of fire, he quenched the flame of lust. They fought against the
teeth of beasts, but this man bore off the most dangerous of our passions, anger. For all
these things let us give thanks to God, because he hath thus granted us noble martyrs, and
pastors worthy of martyrs, for the perfecting of the saints, for the edifying of the body
of Christ with whom be glory, honor, and might to the Father, with the Holy and lifegiving
Spirit, now and always, for ever and ever. Amen.


EULOGY ON SAINT IGNATIUS
========================

EULOGY ON SAINT IGNATIUS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

EULOGY SAINT IGNATIUS

1 On the holy martyr Saint Ignatius, the god-bearer, arch-bishop of Antioch the great, who
was carried off to Rome, and there suffered martyrdom, and thence was conveyed back again
to Antioch. 2 1. Sumptuous and splend identertainers give frequent and constant
entertainments, alike to display their own wealth, and to show goodwill to their
acquaintance. So also the grace of the Spirit, affording us a proof of his own power, and
displaying much good-will towards the friends of God, sets before us successively and
constantly the tables of the martyrs. Lately, for instance, a maiden quite young, and
unmarried, the blessed martyr Pelagia, entertained us, with much joy. To-day again, this
blessed and noble martyr Ignatius has succeeded to her feast. The persons are different:
The table is one. The wrestlings are varied: The crown is one. The contests are manifold:
The prize is the same. For in the case of the heathen contests, since the tasks are
bodily, men alone are, with reason, admitted. But here, since the contest is wholly
concerning the soul, the lists are open to each sex, for each kind the theatre is
arranged. Neither do men alone disrobe, in order that the women may not take refuge in the
weakness of their nature, and seem to have a plausible excuse, nor have women only quitted
themselves like men, lest the race of men be put to shame; but on this side and on that
many are proclaimed conquerors, and are crowned, in order that thou mayest learn by means
of the exploits themselves that in Christ Jesus neither male nor female, neither sex, nor
weakness of body, nor age, nor any such thing could be a hindrance to those who run in the
course of religion;

3 if there be a noble readiness, and an eager mind, and a fear of God, fervent and
kindling, be established in our souls. On this account both maidens and women, and men,
both young and old, and slaves, and freemen, and every rank, and every age, and each sex,
disrobe for those contests, and in no respect suffer harm, since they have brought a noble
purpose to these wrestlings. The season then already calls us to discourse of the mighty
works of this saint. But our reckoning is disturbed and confused, not knowing what to say
first, what second, what third, so great a multitude of things calling for eulogy
surrounds us, on every side; and we experience the same thing as if any one went into a
meadow, and seeing many a rosebush and many a violet, and an abundance of lilies, and
other spring flowers manifold and varied, should be in doubt what he should look at first,
what second, since each of those he saw invites him to bestow his glances on itself. For
we too, coming to this spiritual meadow of the mighty works of Ignatius, and beholding not
the flowers of spring, but the manifold and varied fruit of the spirit in the soul of this
man, are confused and in perplexity, not knowing to which we are first to give our
consideration, as each of the things we see draws us away from its neighbours, and entices
the eye of the soul to the sight of its own beauty.

4 For see, he presided over the Church among us nobly, and with such carefulness as Christ
desires. For that which Christ declared to be the highest standard and rule of the
Episcopal office, did this man display by his deeds. For having heard Christ saying, the
good shepherd layeth down his life for the sheep, with all courage he did lay it down for
the sheep. 5 He held true converse with the apostles and drank of spiritual fountains.
What kind of person then is it likely that he was who had been reared, and who had
everywhere held converse with them, and had shared with them truths both lawful and
unlawful to utter, and who seemed to them worthy of so great a dignity? The time again
came on, which demanded courage; and a soul which despised all things present, glowed with
Divine love, and valued things unseen before the things which are seen; and he lay aside
the flesh with as much ease as one would put off a garment. What then shall we speak of
first? The teaching of the apostles which he gave proof of throughout, or his indifference
to this present life, or the strictness of his virtue, with which he administered his rule
over the Church; which shall we first call to mind? The martyr or the bishop or the
apostle. For the grace of the spirit having woven a threefold crown, thus bound it on his
holy head, yea rather a manifold crown. For if any one will consider them carefully, he
will find each of the crowns, blossoming with other crowns for us.

6 2. And if you will, let us come first to the praise of his episcopate. Does this seem to
be one crown alone? come, then, let us unfold it in speech, and you will see both two, and
three, and more produced from it. For I do not wonder at the man alone that he seemed to
be worthy of so great an office, but that he obtained this office from those saints, and
that the hands of the blessed apostles touched his sacred head. For not even is this a
slight thing to be said in his praise, nor because he won greater grace from above, nor
only because they caused more abundant energy of the Spirit to come upon him, but because
they bore witness that every virtue possessed by man was in him. Now how this is, I tell
you. Paul writing to Titus once on a time-and when I say Paul, I do not speak of him
alone, but also of Peter and James and John, and the whole band of them; for as in one
lyre, the strings are different strings, but the harmony is one, so also in the band of
the apostles the persons are different, but the teaching is one, since the artificer is
one, I mean the Holy Spirit, who moves their souls, and Paul showing this said, "Whether
therefore they, or I, so we preach.

7 This man, then, writing to Titus, and showing what kind of man the bishop ought to be,
says, "For the bishop must be blameless as God's steward; not self-willed, not soon angry,
no brawler, no striker, not greedy of filthy lucre; but given to hospitality, a lover of
good, sober-minded, just, holy, temperate, holding to the faithful word, which is
according to the teaching, that he may be able both to exhort in the sound doctrine, and
to convict the gainsayers; and to Timothy again, when writing upon this subject, he says
somewhat like this: "If a man seeketh the office of a bishop, he desireth a good work. The
bishop, therefore, must be without reproach, the husband of one wife, temperate, sober-
minded, orderly, given to hospitality, apt to teach, no brawler, no striker, but gentle,
not contentious, no lover of money. Dost thou see what strictness of virtue he demands
from the bishop? For as some most excellent painter from life, having mixed many colors,
if he be about to furnish an original likeness of the royal form, works with all accuracy,
so that all who are copying it, and painting from it, may have a likeness accurately
drawn, so accordingly the blessed Paul, as though painting some royal likeness, and
furnishing an original sketch of it, having mixed the different colors of virtue, has
painted in the features of the office of bishop complete, in order that each of those who
mount to that dignity, looking thereupon, may administer their own affairs with just such
strictness.

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

9 so any one who gives the authority which arises from this office to a man living in
evil, draws down on his own head all the fire of that man's sins and audacity. For he who
provides the root, this man is the cause of all that springs from it on every side. Dost
thou see how in the meanwhile a double crown of the episcopate has appeared, and how the
dignity of those who ordained him has made the office more illustrious, bearing witness to
every exhibition of virtue in him? 10 3. Do you wish that I should also reveal to you
another crown springing from this very matter? Let us consider the time at which he
obtained this dignity. For it is not the same thing to administer the Church now as then,
just as it is not the same thing to travel along a road well trodden, and prepared, after
many wayfarers; and along one about to be cut for the first time, and containing ruts, and
stones, and full of wild beasts, and which has never yet, received any traveller. For now,
by the grace of God, there is no danger for bishops, but deep peace on all sides, and we
all enjoy a calm, since the Word of piety has been extended to the ends of the world, and
our rulers keep the faith with strictness. But then there was nothing of this, but
wherever any one might look, precipices and pitfalls, and wars, and fightings, and
dangers; both rulers, and kings, and people and cities and nations, and men at home and
abroad, laid snares for the faithful. And this was not the only serious thing, but also
the fact that many of the believers themselves, inasmuch as they tasted for the first time
strange doctrines, stood in need of great indulgence, and were still in a somewhat feeble
condition and were often upset. And this was a thing which used to grieve the teachers, no
less than the fightings without, nay rather much more.

11 For the fightings without, and the plottings, afforded much pleasure to them on account
of the hope of the rewards awaiting them. On this account the apostles returned from the
presence of the Sanhedrin rejoicing because they had been beaten; and Paul cries out,
saying: "I rejoice in my sufferings," and he glories in his afflictions everywhere. But
the wounds of those at home, and the falls of the brethren, do not suffer them to breathe
again, but always, like some most heavy yoke, continually oppress and afflict the neck of
their soul. Hear at least how Paul, thus rejoicing in sufferings, is bitterly pained about
these. "For who, saith he, is weak, and I am not weak? who is offended, and I burn not?
and again, "I fear lest when I come I shall find you not such as I would, and I be found
of you such as ye would not," and a little afterwards, "Lest when I come again to you, God
humble me, and I shall mourn many of those who have sinned before, and have not repented,
of their uncleanness, and wantonness, and fornication which they have committed. And
throughout thou seest that he is in tears and lamentations on account of members of the
household, and evermore fearing and trembling for the believers.

12 Just as then we admire the pilot, not when he is able to bring those who are on board
safe to shore when the sea is calm, and the ship is borne along by favourable winds, but
when the deep is raging and the waves contending, and the passengers themselves within in
revolt, and a great storm within and without besets those who are on board, and he is able
to steer the ship with all security; so we ought to wonder at, and admire those who then
had the Church committed to their hands, much more than those who now have the management
of it; when there was a great war without and within, when the plant of the faith was more
tender, and needed much care, when, as a newly-born babe, the multitude in the church
required much forethought, and the greatest wisdom in any soul destined to nurse it; and
in order that ye may more clearly learn, how great crowns they were worthy of, who then
had the Church entrusted to them, and how great work and danger there was in undertaking
the matter on the threshold and at the beginning, and in being the first to enter upon it,
I bring forward for you the testimony of Christ, who pronounces a verdict on these things,
and confirms the opinion which has been expressed by me. For when he saw many coming to
him, and was wishing to show the apostles that the prophets toiled more than they, he
says:

13 "Others have laboured, and ye have entered into their labour. And yet the apostles
toiled much more than the prophets. But since they first sowed the word of piety, and won
over the untaught souls of men to the truth, the greater part of the work is credited to
them. For it is by no means the same thing for one to come and teach after many teachers,
and himself to be the first to sow seeds. For that which has been already practised, and
has become customary with many, would be easily accepted; but that which is now for the
first time heard, agitates the mind of the hearers, and gives the teacher a great deal to
do. This at least it was which disturbed the audience at Athens, and on this account they
turned away from Paul, reproaching him with, "Thou bringest certain strange things to our
ears. For if the oversight of the Church now furnishes much weariness and work to those
who govern it, consider how double and treble and manifold was the work then, when there
were dangers and fighting and snares, and fear continually. It is not possible to set
forth in words the difficulty which those saints then encountered, but he alone will know
it who comes to it by experience.

14 4. And I will speak of a fourth crown, arising for us out of this episcopate. What then
is this? The fact that he was entrusted with our own native city. For it is a laborious
thing indeed to have the oversight of a hundred men, and of fifty alone. But to have on
one's hands so great a city, and a population extending to two hundred thousand, of how
great virtue and wisdom dost thou think there is a proof? For as in the care of armies,
the wiser of the generals have on their hands the more leading and more numerous
regiments, so, accordingly, in the care of cities. The more able of the rulers are
entrusted with the larger and more populous. And at any rate this city was of much account
to God, as indeed He manifested by the very deeds which He did. At all events the master
of the whole world, Peter, to whose hands He committed the keys of heaven, whom He
commanded to do and to bear all, He bade tarry here for a long period. Thus in His sight
our city was equivalent to the whole world. But since I have mentioned Peter, I have
perceived a fifth crown woven from him, and this is that this man succeeded to the office
after him.

15 For just as any one taking a great stone from a foundation hastens by all means to
introduce an equivalent to it, lest he should shake the whole building, and make it more
unsound, so, accordingly, when Peter was about to depart from here, the grace of the
Spirit introduced another teacher equivalent to Peter, so that the building already
completed should not be made more unsound by the insignificance of the successor. We have
reckoned up then five crowns, from the importance of the office, from the dignity of those
who ordained to it, from the difficulty of the time, from the size of the city, from the
virtue of him who transmitted the episcopate to him. Having woven all these, it was lawful
to speak of a sixth, and seventh, and more than these; but in order that we may not, by
spending the whole time on the consideration of the episcopate, miss the details about the
martyr, come from this point, let us pass to that conflict. At one time a grievous warfare
was rekindled against the Church, and as though a most grievous tyranny overspread the
earth, all were carried off from the midst of the market-place. Not indeed charged with
anything monstrous, but because being freed from error, they hastened to piety;

16 because they abstained from the service of demons, because they recognized the true
God, and worshipped his only begotten Son, and for things for which they ought to have
been crowned, and admired and honoured, for these they were punished and encountered
countless tortures, all who embraced the faith, and much more they who had the oversight
of the churches. For the devil, being crafty, and apt to contrive plots of this kind,
expected that if he took away the shepherds, he would easily be able to scatter the
flocks. But He who takes the wise in their craftiness, wishing to show him that men do not
govern His church, but that it is He himself who everywhere tends those who believe on
Him, agreed that this should be, that he might see, when they were taken away, that the
cause of piety was not defeated, nor the word of preaching quenched, but rather increased;
that by these very works he might learn both himself, and all those who minister to him,
that our affairs are not of men, but that the subject of our teaching has its root on
high, from the heavens; and that it is God who everywhere leads the Church, and that it is
not possible for him who fights against God, ever to win the day. But the Devil did not
only work this evil, but another also not less than this. For not only in the cities over
which they presided, did he suffer the Bishops to be slaughtered;

17 but he took them into foreign territory and slew them; and he did this, in anxiety at
once to take them when destitute of friends, and hoping to render them weaker with the
toil of their journey, which accordingly he did with this saint. For he called him away
from our city to Rome, making the course twice as long, expecting to depress his mind both
by the length of the way and the number of the days, and not knowing that having Jesus
with him, as a fellow traveller, and fellow exile on so long a journey, he rather became
the stronger, and afforded more proof of the power that was with him, and to a greater
degree knit the Churches together. For the cities which were on the road running together
from all sides, encouraged the athlete, and sped him on his way with many supplies,
sharing in his conflict by their prayers, and intercessions. And they derived no little
comfort when they saw the martyr hastening to death with so much readiness, as is
consistent in one called to the realms which are in the heaven, and by means of the works
themselves, by the readiness and by the joyousness of that noble man, that it was not
death to which he was hastening, but a kind of long journey and migration from this world,
and ascension to heaven;

18 and he departed teaching these things in every city, both by his words, and by his
deeds, and as happened in the case of the Jews, when they bound Paul, and sent him to
Rome, and thought that they were sending him to death, they were sending a teacher to the
Jews who dwelt there. This indeed accordingly happened in the case of Ignatius in larger
measure. For not to those alone who dwell in Rome, but to all the cities lying in the
intervening space, he went forth as a wonderful teacher, persuading them to despise the
present life, and to think naught of the things which are seen, and to love those which
are to come, to look towards heaven, and to pay no regard to any of the terrors of this
present life. For on this and on more than this, by means of his works, he went on his way
instructing them, as a sun rising from the east, and hastening to the west. But rather
more brilliant than this, for this is wont to run on high, bringing material light, but
Ignatius shone below, imparting to men's souls the intellectual light of doctrine. And
that light on departing into the regions of the west, is hidden and straightway causes the
night to come on. But this on departing to the regions of the west, shone there more
brilliantly, conferring the greatest benefits to all along the road. And when he arrived
at the city, even that he instructed in Christian wisdom.

19 For on this account God permitted him there to end his life, so that this man's death
might be instructive to all who dwell in Rome. For we by the grace of God need
henceforward no evidence, being rooted in the faith. But they who dwelt in Rome, inasmuch
as these was great impiety there, required more help. On this account both Peter and Paul,
and this man after them, were all slain there, partly, indeed, in order that they might
purify with their own blood, the city which had been defiled with blood of idols, and
partly in order that they might by their works afford a proof of the resurrection of the
crucified Christ, persuading those who dwell in Rome, that they would not with so much
pleasure disdain this present life, did they not firmly persuade themselves that they were
about to ascend to the crucified Jesus, and to see him in the heavens. For in reality it
is the greatest proof of the resurrection that the slain Christ should show forth so great
power after death, as to persuade living men to despise both country and home and friends,
and acquaintance and life itself, for the sake of confessing him, and to choose in place
of present pleasures, both stripes and dangers and death. For these are not the
achievements of any dead man, nor of one remaining in the tomb but of one risen and
living,.

20 Since how couldest thou account, when he was alive, for all the Apostles who companied
with him becoming weaker through fear to betray their teachers and to flee and depart; but
when he died, for not only Peter and Paul, but even Ignatius, who had not even seen him,
nor enjoyed his companionship, showing such earnestness as to lay down life itself for his
sake? 21 5. In order then that all who dwell in Rome might learn that these things are a
reality, God allowed that there the saint should be perfected, and that this was the
reason I will guarantee from the very manner of his death. For not outside the walls, in a
dungeon, nor even in a court of justice, nor in some corner, did he receive the sentence
which condemned him, but in the midst of the theatre, while the whole city was seated
above him, he underwent this form of martyrdom, wild beasts being let loose upon him, in
order that he might plant his trophy against the Devil, beneath the eyes of all, and make
all spectators emulous of his own conflicts. Not dying thus nobly only, but dying even
with pleasure. For not as though about to be severed from life, but as called to a better
and more spiritual life, so he beheld the wild beasts gladly. Whence is this manifest?
From the words which he uttered when about to die, for when he heard that this manner of
punishment awaited him, "may I have joy," said he, "of these wild beasts. For such are the
loving. For they receive with pleasure whatever they may suffer for the sake of those who
are beloved, and they seem to have their desire satisfied when what happens to them is
more than usually grievous. Which happened, therefore, in this man's case.

22 For not by his death alone, but also by his readiness he studied to emulate the
apostles, and hearing that they, after they had been scourged retired with joy, himself
too wished to imitate his teachers, not only by his death, but by his joy. On this account
he said, "may I have joy of thy wild beasts," and much milder than the tongue of the
tyrant did he consider the mouths of these; and very reasonably. For while that invited
him to Gehenna, their mouths escorted him to a kingdom. When, therefore, he made an end of
life there, yea rather, when he ascended to heaven, he departed henceforward crowned. For
this also happened through the dispensation of God, that he restored him again to us, and
distributed the martyr to the cities. For that city received his blood as it dropped, but
ye were honoured with his remains, ye enjoyed his episcopate, they enjoyed his martyrdom.
They saw him in conflict, and victorious, and crowned, but ye have him continually. For a
little time God removed him from you, and with greater glory granted him again to you. And
as those who borrow money, return with interest what they receive, so also God, using this
valued treasure of yours, for a little while, and having shown it to that city, with
greater brilliancy gave it back to you. Ye sent forth a Bishop, and received a martyr; ye
sent him forth with prayers, and ye received him with crowns;

23 and not only ye, but all the cities which intervene. For how do ye think that they
behaved when they saw his remains being brought back? What pleasure was produced! how they
rejoiced! with what applause on all sides they beset the crowned one! For as with a noble
athlete, who has wrestled down all his antagonists, and who comes forth with radiant glory
from the arena, the spectators receive him, and do not suffer him to tread the earth,
bringing him home on their shoulders, and besetting him with countless praises: so also
the cities in order receiving this saint then from Rome, and bearing him upon their
shoulders as far as this city, escorted the crowned one with praises, celebrating the
champion, in song; laughing the Devil to scorn, because his artifice was turned against
him, and what he thought to do against the martyr, this turned out for his behoof. Then,
indeed, he profited, and encouraged all the cities; and from that time to this day he
enriches this city, and as some perpetual treasure, drawn upon every day, yet not failing,
makes all who partake of it more prosperous, so also this blessed Ignatius filleth those
who come to him with blessings, with boldness, nobleness of spirit, and much courage, and
so sendeth them home.

24 Not only to-day, therefore, but every day let us go forth to him, plucking spiritual
fruits from him. For it is, it is possible for him who comes hither with faith to gather
the fruit of many good things. For not the bodies only, but the very sepulchres of the
saints have been filled with spiritual grace. For if in the case of Elisha this happened,
and a corpse when it touched the sepulchre, burst the bands of death and returned to life
again, much rather now, when grace is more abundant, when the energy of the spirit is
greater, is it possible that one touching a sepulchre, with faith, should win great power;
thence on this account God allowed us the remains of the saints, wishing to lead by them
us to the same emulation, and to afford us a kind of haven, and a secure consolation for
the evils which are ever overtaking us. Wherefore I beseech you all, if any is in
despondency, if in disease, if under insult, if in any other circumstance of this life, if
in the depth of sins, let him come hither with faith, and he will lay aside all those
things, and will return with much joy, having procured a lighter conscience from the sight
alone. But more, it is not only necessary that those who are in affliction should come
hither, but if any one be in cheerfulness, in glory, in power, in much assurance towards
God, let not this man despise the benefit.

25 For coming hither and beholding this saint, he will keep these noble possessions
unmoved, persuading his own soul to be moderate by the recollection of this man's mighty
deeds, and not suffering his conscience by the mighty deeds to be lifted up to any self
conceit. And it is no slight thing for those in prosperity not to be puffed up at their
good fortune, but to know how to bear their prosperity with moderation, so that the
treasure is serviceable to all, the resting place is suitable, for the fallen, in order
that they may escape from their temptations, for the fortunate, that their success may
remain secure, for those in weakness indeed, that they may return to health, and for the
healthy, that they may not fall into weakness. Considering all which things, let us prefer
this way of spending our time, to all delight, all pleasure, in order that rejoicing at
once, and profiting, we may be able to become partakers with these saints, both of their
dwelling and of their home, through the prayers of the saints themselves, through the
grace and lovingkindness of our Lord Jesus Christ, with whom be glory to the Father with
the Holy Spirit, now and always forever and ever amen.


TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY
==========================================

TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY

1 To those who had not attended the assembly; On the apostolic saying, "If thy enemy
hunger feed him," and concerning resentment of injuries. 2 1. I Did no good as it seems by
the prolonged discourse which I lately addressed to you with a view to kindling your zeal
for the assemblies here: for again our Church is destitute of her children. Wherefore also
I am again compelled to seem vexatious and burdensome, reproving those who are present,
and finding fault with those who have been left behind: with them because they have not
put away their sloth, and with you because you have not given a helping hand to the
salvation of your brethren. I am compelled to seem burdensome and vexatious, not on behalf
of myself, or my own possessions, but on your behalf and for your salvation, which is more
precious to me than anything else. Let him who pleases take it in bad part, and call me
insolent and impudent, yet will I not cease continually annoying him for the same purpose;
for nothing is better for me than this kind of impudence. For it may be, it may be, that
this is at least if nothing else, will put you to shame, and that to avoid being
perpetually importuned concerning the same things, ye will take part in the tender care of
your brethren. For what profit is there to me in praise when I do not see you making
advances in virtue? and what harm is there from the silence of the hearers when I behold
your piety increasing?

3 For the praise of the speaker does not consist in applause, but in the zeal of the
hearers for godliness: not in noise made just at the time of hearing, but in lasting
earnestness. As soon as applause has issued from the lips it is dispersed in air and
perishes; but the moral improvement of the hearers brings an imperishable and immortal
reward both to him who speaks and to them who obey. The praise of your cheers makes the
speaker illustrious here, but the piety of your soul affords the teacher much confidence
before the judgment-seat of Christ. Wherefore if any one loves the speaker, let him not
desire the applause but the profit of the hearers. To neglect our brethren is no ordinary
wrong, but one which brings extreme punishment, and an inexorable penalty. And the case of
the man who buried the talent proves this: he was not reproached at least on account of
his own life: for as regarded the deposit itself he did not turn out a bad man, since he
restored it intact: nevertheless he did turn out a bad man as regarded his management of
the deposit. For he did not double that which was entrusted to him; and so was punished.
Whence it is manifest that even if we are earnest and well trained, and have much zeal
about hearing the holy scriptures this does not suffice for our salvation.

4 For the deposit must be doubled, and it becomes doubled when together with our own
salvation we undertake to make some provision for the good of others. For the man in the
parable said "Lo! there thou hast that is thine: but this did not serve him for a defence:
for it was said to him "thou oughtest to have put the money to the exchangers" 5 And
observe I pray how easy the commands of the Master are: for men indeed make those who lend
out capital sums at interest answerable for recalling them; "you have made the deposit,"
one says, "you must call it in: I have no concern with the man who has received it." But
God does not act thus; He only commands us to make the deposit, and does not render us
liable for the recall. For the speaker has the power of advising, not of persuading.
Therefore he says: "I make thee answerable for depositing only, and not for the recall."
What can be easier than this? And yet the servant called the master hard, who was thus
gentle and merciful. For such is the wont of the ungrateful and indolent; they always try
to shift the blame of their offences from themselves to their master. And therefore the
man was thrust out with torture and bonds into the outer darkness. And lest we should
suffer this penalty let us deposit our teaching with the brethren, whether they be
persuaded by it, or not. For if they be persuaded they will profit both themselves and us:
and if they are not, they involve themselves indeed in inevitable punishment, but will not
be able to do us the slightest injury. For we have done our part, by giving them advice:
but if they do not listen to it no harm will result to us from that. For blame would
attach to us not for failing to persuade, but for failing to advise: and after prolonged
and continual exhortation and counsel they and not we, have to reckon henceforth with God.

6 I have been anxious at any rate to know clearly, whether you continue to exhort your
brethren, and if they remain all the time in the same condition of indolence: otherwise I
would never have given you any trouble: as it is, I have fears that they may remain
uncorrected in consequence of your neglect and indifference. For it is impossible that a
man who continually has the benefit of exhortation and instruction should not become
better and more diligent. The proverb which I am about to cite is certainly a common one,
nevertheless it confirms this very truth. For "a perpetual dropping of water" it says,
"wears a rock," yet what is softer than water? and what is harder than a rock?
Nevertheless perpetual action conquers nature: and if it conquers nature much more will it
be able to prevail over the human will. Christianity is no child's play, my beloved: no
matter of secondary importance. I am continually saying these things, and yet I effect
nothing.

7 2. How am I distressed, think you, when I call to mind that on the festival days the
multitudes assembled resemble the broad expanse of the sea, but now not even the smallest
part of that multitude is gathered together here? Where are they now who oppress us with
their presence on the feast days? I look for them, and am grieved on their account when I
mark what a multitude are perishing of those who are in the way of salvation, how large a
loss of brethren I sustain, how few are reached by the things which concern salvation, and
how the greater part of the body of the Church is like a dead and motionless carcase. "And
what concern is that to us? you say. The greatest possible concern if you pay no attention
to your brethren, if you do not exhort and advise, if you put no constraint on them, and
do not forcibly drag them hither, and lead them away out of their deep indolence. For that
one ought not to be useful to himself alone, but also to many others, Christ declared
plainly, when He called us salt, and leaven, and light: for these things are useful and
profitable to others. For a lamp does not shine for itself, but for those who are sitting
in darkness: and thou art a lamp not the thou mayest enjoy the light by thyself, but that
thou mayest bring back yonder man who has gone astray.

8 For what profit is a lamp if it does not give light to him who sits in darkness? and
what profit is a Christian when he benefits no one, neither leads any one back to virtue?
Again salt is not an astringent to itself but braces up those parts of the body which have
decayed, and prevents them from falling to pieces and perishing. Even so do thou, since
God has appointed thee to be spiritual salt, bind and brace up the decayed members, that
is the indolent and sordid brethren, and having rescued them from their indolence as from
some form of corruption, unite them to the rest of the body of the Church. And this is the
reason why He called you leaven: for leaven also does not leaven itself, but, little
though it is, it affects the whole lump however big it may be. So also do ye: although ye
are few in number, yet be ye many and powerful in faith, and in zeal towards God. As then
the leaven is not weak on account of its littleness, but prevails owing to its inherent
heat, and the force of its natural quality, so ye also will be able to bring back a far
larger number than yourselves, if you will, to the same degree of zeal as your own. Now if
they make the summer season their excuse:

9 for I hear of their saying things of this kind, "the present stifling heat is excessive,
the scorching sun is intolerable, we cannot bear being trampled and crushed in the crowd,
and to be steaming all over with perspiration and oppressed by the heat and confined
space: I am ashamed of them, believe me: for such excuses are womanish: indeed even in
their case who have softer bodies, and a weaker nature, such pretexts do not suffice for
justification. Nevertheless, even if it seems a disgrace to make a reply to a defence of
this kind, yet is it necessary. For if they put forward such excuses as these and do not
blush, much more does it behove us not to be ashamed of replying to these things. What
then am I to say to those who advance these pretexts? I would remind them of the three
children in the furnace and the flame, who when they saw the fire encircling them on all
sides, enveloping their mouth and their eyes and even their breath, did not cease singing
that sacred and mystical hymn to God, in company with the universe, but standing in the
midst to the pyre sent up their song of praise to the common Lord of all with greater
cheerfulness than they who abide in some flowery field: and together with these three
children I should think it proper to remind them also of the lions which were in Babylon,
and of Daniel and the den:

10 and not of this one only but also of another den, and the prophet Jeremiah, and the
mire in which he was smothered up to the neck. And emerging from these dens, I would
conduct these per sons who put forward heat as an excuse into the prison and exhibit Paul
to them there, and Silas bound fast in the stocks, covered with bruises and wounds
lacerated all over their body with a mass of stripes, yet singing praises to God at
midnight and celebrating their holy vigil. For is it not a monstrous thing that those holy
men, both in the furnace and the fire, and the den, and amongst wild beasts, and mire, and
in a prison and the stocks, and amidst stripes and gaolers, and intolerable sufferings,
never complained of any of these things, but were continually uttering prayers and sacred
songs with much energy and fervent zeal, whilst we who have not undergone any of their
innumerable sufferings small or great, neglect our own salvation on account of a scorching
sun and a tittle short lived heat and toil, and forsaking the assembly wander away,
depraving ourselves by going to meetings which are thoroughly unwholesome? When the dew of
the divine oracles is so abundant dost thou make heat thy excuse? "The water which I will
give him," saith Christ "shall be in him a well of water springing up into everlasting
life; and again;

11 "He that believeth on me as the Scripture hath said, out of his belly shall flow rivers
of living water" Tell me; when thou hast spiritual wells and rivers, art thou afraid of
material heat? Now in the market place where there is so much turmoil and crowding, and
scorching wind, how is it that you do not make suffocation and heat an excuse for
absenting yourself? For it is impossible for you to say that there you can enjoy a cooler
temperature, and that all the heat is concentrated here with us:-the truth is exactly the
reverse; here indeed owing to the pavement floor, and to the construction of the building
in other respects (for it is carried up to a vast height), the air is lighter and cooler:
whereas there the sun is strong in every direction, and there is much crowding, and vapour
and dust, and other things which add to discomfort far more than these. Whence it is plain
that these senseless excuses are the offspring of indolence and of a supine disposition,
destitute of the fire of the Holy Spirit.

12 3. Now these remarks of mine are not so much directed to them, as to you who do not
bring them forward, do not rouse them from their indolence, and draw them to this table of
salvation. Household slaves indeed when they have to discharge some service in common,
summon their fellow slaves, but you when you are going to meet for this spiritual ministry
suffer your fellow servants to be deprived of the advantage by your neglect. "But what if
they do not desire it?" you say. Make them desire it by your continual importunity: for if
they see you insisting upon it they certainly will desire it. Nay these things are a mere
excuse and pretence. How many fathers at any rate are there here who have not their sons
standing with them? Was it so difficult for thee to bring hither some of thy children?
Whence it is clear that the absence of all the others who remain outside is due not only
to their own indolence, but also to your neglect. But now at least, if never before, rouse
yourselves up, and let each person enter the Church accompanied by a member of his family:
let them incite and urge one another to the assembly here, the father his son, the son his
father, the husbands their wives, and the wives their husbands, the master his slave,
brother his brother, friend his friend: or rather let us not summon friends only but also
enemies to this common treasury of good things. If thy enemy sees thy care for his
welfare, he will undoubtedly relinquish his hatred.

13 Say to him: "art thou not ashamed and dost thou not blush before the Jews who keep
their sabbath with such great strictness, and from the evening of it abstain from all
work? And if they see the sun verging towards setting on the day of the Preparation they
break off business, and cut short their traffic: and if any one who has been making a
purchase from them, before the evening, comes in the evening bringing the price, they do
not suffer themselves to take it, or to accept the money. And why do I speak of the price
of market wares and transaction of business? Even if it were possible to receive a
treasure they would rather lose the gain than trample on their law. Are the Jews then so
strict, and this when they keep the law out of due season, and cling to an observance of
it which does not profit them, but rather does them harm: and wilt thou, who art superior
to the shadow, to whom it has been vouchsafed to see the Sun of Righteousness, who art
ranked as a citizen of the Heavenly commonwealth, wilt thou not display the same zeal as
those who unseasonably cleave to what is wrong, thou who hast been entrusted with the
truth, but although thou art summoned here for only a short part of the day, canst thou
not endure to spend even this upon the hearing of the divine oracles? and what kind of
indulgence, pray, could you obtain?

14 and what answer will you have to make which is reasonable and just? It is utterly
impossible that one who is so indifferent and indolent should ever obtain indulgence, even
if he should allege the necessities of wordly affairs ten thousand times over as an
excuse. Do you not know that if you come and worship God and take part in the work which
goes on here, the business you have on hand is made much easier for you? Have you worldly
anxieties? Come here on that account that by the time you spend here you may win for
yourself the favour of God, and so depart with a sense of security; that you may have Him
for your ally, that you may become invincible to the daemons because you are assisted by
the heavenly hand. If you have the benefit of prayers uttered by the fathers, if you take
part in common prayer, if you listen to the divine oracles, if you win for yourself the
aid of God, if, armed with these weapons, you then go forth, not even the devil himself
will be able henceforth to look you in the face, much less wicked men who are eager to
insult and malign you. But if you go from your house to the market place, and are found
destitute of these weapons, you will be easily mastered by all who insult you.

15 This is the reason why both in public and private affairs, many things occur contrary
to our expectation, because we have not been diligent about spiritual things in the first
place, and secondarily about the secular, but have inverted the order. For this reason
also the proper sequence and right arrangement of things has been upset, and all our
affairs are full of much confusion. Can you imagine what distress and grief I suffer when
I observe, that if a public holy day and festival is at hand there is a concourse of all
the inhabitants of the city, although there is no one to summon them; but when the holy
day and festival are past, even if we should crack our voice by continuing to call you all
day long there is no one who pays any heed? For often when turning these things over in my
mind I have groaned heavily, and said to myself: What is the use of exhortation or advice,
when you do everything merely by the force of habit, and do not become a whit more zealous
in consequence of my teaching? For whereas in the festivals you need no exhortation from
me, but, when they are past you profit nothing by my teaching, do you not show that my
discourse, so far as you are concerned, is superfluous?

16 4. Perhaps many of those who hear these things are grieved. But such is not the
sentiment of the indolent: else they would put away their carelessness, like ourselves,
who are daily anxious about your affairs. And what gain do you make by your secular
transactions in proportion to the damage you sustain? It is impossible to depart from any
other assembly, or gathering, in the possession of so much gain as you receive from the
time spent here, whether it be the law court, or council-chamber, or even the palace
itself. For we do not commit the administration of nations or cities nor the command of
armies to those who enter here, but another kind of government more dignified than that of
the empire itself; or rather we do not ourselves commit it, but the grace of the spirit.
17 What then is the government, more dignified than that of the empire, which they who
enter here receive? They are trained to master untoward passions, to rule wicked lusts, to
command anger, to regulate ill-will, to subdue vainglory. The emperor, seated on the
imperial throne, and wearing his diadem, is not so dignified as the man who has elevated
his own inward right reason to the throne of government over base passions, and by his
dominion over them has bound as it were a glorious diadem upon his brow. For what profit
is there, pray, in purple, and raiment wrought with gold, and a jewelled crown, when the
soul is in captivity to the passions? What gain is there in outward freedom when the
ruling element within us is reduced to a state of disgraceful and pitiable servitude. For
just as when a fever penetrates deep, and inflames all the inward parts, there is no
benefit to be got from the outward surface of the body, although it is not affected in the
same way: even so when our soul is violently carried away by the passion within, no
outward government, not even the imperial throne, is of any profit, since reason is
deposed from the throne of empire by the violent usurpation of the passions, and bows and
trembles beneath their insurrectionary movements.

18 Now to prevent this taking place prophets and apostles concur on all sides in helping
us, repressing our passions, and expelling all the ferocity of the irrational element
within us, and committing a mode of government to us far more dignified than the empire.
This is why I said that they who deprive themselves of this care receive a blow in the
vital parts, sustaining greater damage than can be inflicted from any other quarter
inasmuch as they who come here get greater gain than they could derive from any other
source: even as Scripture has declared. The law said "Thou shalt not appear before the
Lord empty; that is, enter not into the temple without sacrifices. Now if it is not right
to go into the house of God without sacrifices, much more ought we to enter the assembly
accompanied by our brethren: for this sacrifice and offering is better than that, when
thou bringest a soul with thee into the Church. Do you not see doves which have been
trained, how they hunt for others when they are let out? Let us also do this. For what
kind of excuse shall we have, if irrational creatures are able to hunt for an animal of
their own species, while we who have been honoured with reason and so much wisdom neglect
this kind of pursuit? I exhorted you in my former discourse with these words:

19 "Go, each of you to the houses of your neighbours, wait for them to come out, lay hold
of them, and conduct them to their common mother: and imitate those who are mad upon
theatre going, who diligently arrange to meet each other and so wait at early dawn to see
that iniquitous spectacle. Yet I have not effected anything by this exhortation. Therefore
I speak again and shall not cease speaking, until I have persuaded you. Hearing profits
nothing unless it is accompanied by practice. It makes our punishment heavier, if we
continually hear the same things and do none of the things which are spoken. That the
chastisement will be heavier, hear the statement of Christ. "If I had not come and spoken
to them they had not sin: but now they have no cloke for their sin. And the Apostle says
"for not the hearers of the law shall be justified. These things He says to the hearers;
but when He wishes to instruct the speaker also, that even he will not gain anything from
his teaching unless his behaviour is in close correspondence with his doctrine, and his
manner of life is in harmony with his speech, hear how the Apostle and the prophet address
themselves to him: for the latter says "but to the sinner said God, why dost thou preach
my laws and takest my covenant in thy mouth, whereas thou hast hated instruction? And the
Apostle, addressing himself to these same again who thought great things of their
teaching, speaks on this wise:

20 "Thou art confident that thou thyself art a leader of the blind, a light of those who
are in darkness, an instructor of the foolish, a teacher of babes: thou therefore that
teachest another teachest thou not thyself? Inasmuch then as it could neither profit me
the speaker to speak, nor you the hearers to hear, unless we comply with the things which
are spoken, but rather would increase our condemnation, let us not limit the display of
our zeal to hearing only, but let us observe what is said, in our deeds. For it is indeed
a good thing to spend time continually in hearing the divine oracles: but this good thing
becomes useless when the benefit to be derived from hearing is not linked with it. 21
Therefore that you may not assemble here in vain I shall not cease beseeching you with all
earnestness, as I have often besought you before, "conduct your brethren to us, exhort the
wanderers, counsel them not by word only but also by deed. This is the more powerful,
teaching-that which comes through our manners and behaviour-Even if you do not utter a
word, but yet, after you have gone out of this assembly, by your mien, and your look, and
your voice and all the rest of your demeanour you exhibit to the men who have been left
behind the gain which you have brought away with you, this is sufficient for exhortation
and advice. For we ought to go out from this place as it were from some sacred shrine, as
men who have descended from heaven itself, who have become sedate, and philosophical, who
do and say everything in proper measure: and when a wife sees her husband returning from
the assembly, and a father his son, and a friend his friend, and an enemy his enemy, let
them all receive an impression of the benefit which you have derived from coming here: and
they will receive it, if they perceive that you have become milder, more philosophical,
more devout. Consider what privileges you enjoy who hast been initiated into the
mysteries. with what company thou offerest up that mystic hymn, with what company thou
criest aloud the "Ter sanctus.

22 Teach "them that are without" that thou hast joined the chorus of the Seraphim, that
thou art ranked as a citizen of the commonwealth above, that thou hast been enrolled in
the choir of Angels, that thou hast conversed with the Lord, that thou hast been in the
company of Christ. If we regulate ourselves in this way we shall not need to say anything,
when we go out to those who are left behind: but from our advantage they will perceive
their own loss and will hasten hither, so as to enjoy the same benefits themselves. For
when, merely by the use of their senses, they see the beauty of your soul shining forth,
even if they are the most stupid of men, they will become enamoured of your goodly
appearance. For if corporeal beauty excites those who behold it, much more will symmetry
of soul be able to move the spectator, and stimulate him to equal zeal. Let us then adorn
our inward man, and let us be mindful of the things which are said here, when we go out:
for there especially is it a proper time to remember them; and just as an athlete displays
in the lists the things which he has learned in the training school: even so ought we to
display in our transactions in the world without the things which we have heard here.

23 5. Bear in mind then the things which are said here, that when you have gone out and
the devil lays hold of you either by means of anger or vainglory, or any other passion,
you may call to remembrance the teaching which you have received here and may be able
easily to shake off the grasp of the evil one. Do you not see the wrestling-masters in the
practising grounds, who, after countless contests having obtained exemption from wrestling
on account of their age, sit outside the lines by the side of the dust and shout to those
who are wrestling inside, telling one to grasp a hand, or drag a leg, or seize upon the
back, and by many other directions of that kind, saying, "if you do so and so you will
easily throw your antagonist," they are of the greatest service to their pupils? Even so
do thou look to thy training master, the blessed Paul, who after countless victories is
now sitting outside the boundary, I mean this present life, and cries aloud to us who are
wrestling, shouting out by means of his Epistles, when he sees us overcome by wrath and
resentment of injuries, and choked by passion; "if thy enemy hunger feed him, if he thirst
give him drink;" -a beautiful precept full of spiritual wisdom, and serviceable both to
the doer and the receiver. But the reminder of the passage causes much perplexity, and
does not seem to correspond to the sentiment of him who uttered the former words.

24 And what is the nature of this? the saying that "by so doing thou shalt heap coals of
fire on his head. For by these words he does a wrong both to the doer and the receiver: to
the latter by setting his head on fire, and placing coals upon it; for what good will he
get from receiving food and drink in proportion to the evil he will suffer from the
heaping of coals on his head? Thus then the recipient of the benefit is wronged, having a
greater vengeance inflicted on him, but the benefactor also is injured in another way. For
what can he gain from doing good to his enemies when he acts in the hope of revenge? For
he who gives meat and drink to his enemy for the purpose of heaping coals of fire on his
head would not become merciful and kind, but cruel and harsh, having inflicted an enormous
punishment by means of a small benefit. For what could be more unkind than to feed a
person for the purpose of heaping coals of fire on his head? This then is the
contradiction: and now it remains that the solution should be added, in order that by
those very things which seem to do violence to the letter of the law you may clearly see
all the wisdom of the lawgiver. What then is the solution?

25 That great and noble-minded man was well aware of the fact that to be reconciled
quickly with an enemy is a grievous and difficult thing; grievous and difficult, not on
account of its own nature, but of our moral indolence. But he commanded us not only to be
reconciled with our enemy, but also to feed him; which was far more grievous than the
former. For if some are infuriated by the mere sight of those who have annoyed them, how
would they be willing to feed them when they were hungry? And why do I speak of the sight
infuriating them? If any one makes mention of the persons, and merely introduces their
name in sorely, it revives the wound in our imagination, and increases the heat of
passion. Paul then being aware of all these things and wishing to make what was hard and
difficult of correction smooth and easy, and to persuade one who could not endure to see
his enemy, to be ready to confer that benefit already mentioned upon him, added the words
about coals of fire, in order that a man prompted by the hope of vengeance might hasten to
do this service to one who had annoyed him. And just as the fisherman surrounding the hook
on all sides with the bait presents it to the fishes in order that one of them hastening
to its accustomed food may be captured by means of it and easily held fast:

26 even so Paul also wishing to lead on the man who has been wronged to below a benefit on
the man who has wronged him does not present to him the bare hook of spiritual wisdom, but
having covered it as it were with a kind of bait, I mean the "coals of fire," invites the
man who has been noyed him; but when he has come he holds him fast in future, and does not
let him make off, the very nature of the deed attaching him to his enemy; and he all but
says to him: "if thou art not willing to feed the man who has wronged thee for piety's
sake: feed him at least from the hope of punishing him. For he knows that if the man once
sets his hand to the work of conferring this benefit, a starting-point is made and a way
of reconciliation is opened for him. For certainly no one would have the heart to regard a
man continually as his enemy to whom he has given meat and drink, even if he originally
does this in the hope of vengeance. For time as it goes on relaxes the tension of his
anger. As then the fisherman, if he presented the bare hook would never allure the fish,
but when he has covered it gets it unawares into the mouth of the creature who comes up to
it:

27 so also Paul if he had not advanced the expectation of inflicting punishment would
never have persuaded those who were wronged to undertake to benefit those who had annoyed
them. Wishing then to persuade those who recoiled in disgust, and were paralysed by the
very sight of their enemies, to confer the greatest benefits upon them, he made mention of
the coals of fire, not with a view of thrusting the persons in question into inexorable
punishment, but in order that when he had persuaded those who were wronged to benefit
their enemies in the expectation of punishing them, he might afterwards in time persuade
them to abandon their anger altogether. 28 6. Thus then did he encourage the man who has
been wronged; but observe also how he unites again the man who has done the wrong to him
who has been provoked. First of all by the very manner of the benefit: (for there is no
one so degraded and unfeeling as to be unwilling, when he receives meat and drink, to
become the servant and friend of him who does this for him): and in the second place
through the dread of vengeance. For the passage, "by so doing thou shalt heap coals of
fire on his head" seems indeed to be addressed to the person who gives the food; but it
more especially touches him who has caused the annoyance, in order that through fear of
this punishment he may be deterred from remaining continually in a state of enmity, and
being aware that the reception of food and drink might do him the greatest mischief if he
constantly retains his animosity, may suppress his anger. For thus he will be able to
quench the coals of fire. Wherefore the proposed punishment and vengeance both induces the
one who has been wronged to benefit him who has annoyed him, and it deters and checks him
who has given the provocation, and impels him to reconciliation with the man who gives him
meat and drink. Paul therefore linked the two persons by a twofold bond, the one depending
on a benefit, the other on an act of vengeance.

29 For the difficulty is to make a beginning and to find an opening for the
reconciliation: but when that has once been reared in whatever way it may be, all which
follows will be smooth and easy. For even if at first the man who has been annoyed feeds
his enemy in the hope of punishing him, yet becoming his friend by the act of giving him
food he will be able to expel the desire of vengeance. For when he has become a friend he
will no longer feed the man who has been reconciled to him, with an expectation of this
kind. Again he who has given the provocation, when he sees the man who has been wronged
electing to give him meat and drink, casts out all his animosity, both on account of this
deed, and also of his fear of the punishment which is in store for him, even if he be
excessively hard and harsh and stony hearted, being put to shame by the benevolence of him
who gives him food, and dreading the punishment reserved for him, if he continues to be an
enemy after accepting the food.

30 For this reason Paul did not stop even here in his exhortation, but when he has emptied
each side of wrath he proceeds to correct their disposition, saying, "be not overcome of
evil. "For if," he says, "you continue to bear resentment and to seek revenge you seem
indeed to conquer your enemy, but in reality you are being conquered by evil, that is, by
wrath: so that if you wish to conquer, be reconciled, and do not make an attack upon your
adversary; for a brilliant victory is that in which by means of good, that is to say by
forbearance, you overcome evil expelling wrath and resentment. But the injured man, when
inflamed with passion would not have borne these words. Therefore when he had satisfied
his wrath he proceeded to conduct him to the best reason for reconciliation, and did not
permit him to remain permanently animated by the wicked hope of vengeance. Dost thou
perceive the wisdom of the lawgiver? And that you may learn that he introduced this law
only on account of the weakness of those who would not otherwise be content to make terms
amongst themselves, hear how Christ, when He ordained a law on this same subject did not
propose the same reward, as the Apostle; but, having said "Love your enemies do good to
them that hate you," which means give them food and drink, He did not add "for in so doing
ye shall heap coals of fire on their heads: but what did He say?

31 "that ye may become like your Father who is in Heaven. Naturally so, for He was
discoursing to Peter, James, and John and the rest of the apostolic band: therefore He
proposed that reward. But if you say that even on this understanding the precept is
onerous you improve once more the defence which I am making for Paul, but you deprive
yourself of every plea of indulgence. For I can prove to you that this which seems to you
onerous was accomplished under the Old Dispensation when the manifestation of spiritual
wisdom was not so great as it is now. Impressions which were employed by him who
originally brought it in, that he might leave no room for excuse to those who do not
observe it: for the precept "if thine enemy hunger feed him, if he thirst give him drink"
is not the utterance of Paul in the first instance, but of Solomon. For this reason he
quoted the words that he might persuade the hearer that for one who has been advanced to
such a high standard of wisdom to regard an old law as onerous and grievous which was
often fulfilled by the men of old time, is one of the basest things possible. Which of the
ancients, you ask, fulfilled it? There were many, but amongst others David especially did
so more abundantly? He did not indeed merely give food or drink to his enemy, but also
rescued him several times from death, when he was in jeopardy;

32 and when he had it in his power to slay him he spared him once, twice, yea many times.
As for Saul he hated and abhorred him so much after the countless good services which he
had done, after his brilliant triumphs, and the salvation which he had wrought in the
matter of Goliath, that he could not bear to mention him by his own name, but called him
after his father. For once when a festival was at hand, and Saul, having devised some
treachery against him, and contrived a cruel plot, did not see him arrive-"where," said
he, "is the son of Jesse? He called him by his father's name, both because on account of
his hatred he could not endure the recollection of his proper name, and also because he
thought to damage the distinguished position of that righteous man by a reference to his
low birth;-a miserable and despicable thought: for certainly, even if he had some
accusation to bring against the father this could in no wise injure David. For each man is
answerable for his own deeds, and by these he can be praised and accused. But as it was,
not having any evil deed to mention, he brought forward his low birth, expecting by this
means to throw his glory into the shade, which in fact was the height of folly.

33 For what kind of offence is it to be the child of insignificant and humble then, "the
son of Jesse," but when David found him sleeping inside the cave, he did not call him the
"son of Kish," but by his title of honour: "for I will not lift up my hand," he said,
"against the Lord's anointed. So purely free was he from wrath and resentment of injuries:
he calls him the Lord's anointed who had done him such great wrongs, who countless good
services had many times attempted to destroy him. For he did not consider how Saul
deserved to be treated, but he considered what was becoming for himself both to do and to
say, which is the greatest stretch of moral wisdom. How so? When thou hast got thy enemy
in a prison, made fast by a twofold, or rather by a triple chain, confinement of space,
dearth of assistance, and necessity of sleep, dost thou not demand a penalty and
punishment of him? "No," he says; "for I am not now regarding what he deserves to suffer,
but what it behoves me to do. He did not look to the facility for slaying, but to the
accurate observance of the moral wisdom which was becoming to him. And yet which of the
existing circumstances was not sufficient to prompt him to the act of slaughter? Was not
the fact that his enemy was delivered bound into his hands a sufficient inducement?

34 For you are aware I suppose that we hasten more eagerly to deeds for which facilities
abound, and the hope of success increases our desire to act, which was just what happened
then in his case. 35 Well! did the captain who then counselled and urged him to the deed,
did the memory of past events induce him to slay? no one of these things moved him: in
fact the very facility for slaughter averted him from it: for he bethought him that God
had put Saul in his hands for the purpose of furnishing ample ground and opportunity for
the exercise of moral wisdom. You then perhaps admire him, because he did not cherish the
memory of any of his past evils: but I am much more astonished at him for another reason.
And what is this? that the fear of future events did not impel him to lay violent hands on
his enemy. For he knew dearly that if Saul escaped his hands, he would again be his
adversary; yet he preferred exposing himself to danger by letting go the man who had
wronged him, to providing for his own security by laying violent hands upon his foe. What
could equal then the great and generous spirit of this man, who, when the law commanded
eye to be plucked out for eye, and tooth for tooth, and retaliation on equal terms, not
only abstained from doing this, but exhibited a far greater measure of moral wisdom?

36 At least if he had slain Saul at that time he would have retained credit for moral
wisdom unimpaired, not merely because he had acted on the defensive, not being himself the
originator of violence, but also because by his great moderation he was superior to the
precept "an eye for an eye. For he would not have inflicted one slaughter in return for
one; but, in return for many deaths, which Saul endeavoured to bring on him, having
attempted to slay him not once or twice but many times, he would have brought only one
death on Saul; and not only this, but if he had proceeded to avenge himself out of fear of
the future, even this, combined with the things already mentioned, would procure him the
reward of forbearance without any deduction. For he who is angry on account of the things
which have been done to him, and demands misses the consideration of all past evils,
although they are many and painful, but is compelled to take steps for self-defence from
fear of the future, and by way of providing for his own security, no one would deprive him
of the rewards of moderation.

37 7. Nevertheless David did not act even thus, but found a novel and strange form of
moral wisdom: and neither the remembrance of things past, nor the fear of things to come,
nor the instigation of the captain, nor the solitude of the place, nor the facility for
slaying, nor anything else incited him to kill; but he spared the man who was his enemy,
and had given him pain just as if he was some benefactor, and had done him much good. What
kind of indulgence then shall we have, if we are mindful of past transgressions, and
avenge ourselves on those who have given us pain, whereas that innocent man who had
undergone such great sufferings and expected more and death the man who would cause him
endless troubles? 38 His moral wisdom then we may perceive, not only from the fact that he
did not slay Saul, when there was so strong a compulsion, but also that he did not utter
an irreverent word against him, although he who was insulted would not have heard him. Yet
we often speak evil of friends when they are absent, he on the contrary not even of the
enemy who had done him such great wrong. His moral wisdom then we may perceive from these
things: but his lovingkindness and tender care from what he did after these things. For
when he had cut off the fringe of Saul's garment, and had taken away the bottle of water
he withdrew afar off and stood and shouted, and exhibited these things to him whose life
he had by his deeds that he suspected him without a cause as his enemy, and aiming
therefore at winning him into friendship. Nevertheless when he had even thus failed to
persuade him, and could have laid hands on him, he again chose rather to be an exile from
his country and to sojourn in a strange land, and suffer distress every day, in procuring
necessary food than to remain at home and vex his adversary. What spirit could be kinder
than his? He was indeed justified in saying "Lord remember David and all his meekness. Let
us also imitate him, and let us neither say nor do evil to our enemies, but benefit them
according to our power:

39 for we shall do more good to ourselves than to them. "For if ye forgive your enemies,"
we are told "ye shall be forgiven. Forgive base offences that thou mayest receivea royal
pardon for thy offences; but if any one has done thee great wrongs, the greater the wrongs
you forgive, the greater will be the pardon which you will receive. Therefore we have been
instructed to say "Forgive us, as we forgive," that we may learn that the measure of our
forgiveness takes its beginning in the first place from ourselves. Wherefore in proportion
to the severity of the evil which the enemy does to us is the greatness of the benefit
which he bestows. Let us then be earnest and eager to be reconciled with those who have
vexed us, whether their wrath be just or uncessity that the trial of the case should be
brought forward in the other world. As then many men when they have a dispute with one
another, if they come to a friendly understanding together outside the law court save
themselves loss, and alarm, and many risks, the issue of the case turning out in
accordance with the sentiment of each party; but if they severally entrust the affair to
the judge the only result to them will be loss of money, and in many cases a penalty, and
the permanent endurance of their hatred; even so here if we come to terms during our
present life we shall relieve ourselves from all punishment;

40 but if while remaining enemies we depart to that terrible tribunal in the other world
we shall certainly pay the utmost penalty at the sentence of the judge there, and shall
both of us undergo inexorable punishment: he who is unjustly wroth because he is thus
unjustly disposed, and he who is justly wroth, because he has, however justly, cherished
resentment. For even if we have been unjustly ill-treated, we ought to grant pardon to
those who have wronged us. And observe how he urges and incites those who have unjustly
given pain to reconciliation with those whom they have wronged. "If thou offerest thy gift
before the altar, and there rememberest that thy brother hath ought against thee, go thy
way; first be reconciled to thy brother. He did not say, "assemble, and offer thy
sacrifice" but "be reconciled and then offer it. Let it lie there, he says, in order that
the necessity of making the offering may constrain him who is justly wroth to come to
terms even against his will. See how he again prompts us to go to the man who has provoked
us when he says "Forgive your debtors in order that your Father may also forgive your
trespasses. For He did not propose a small reward, but one which far exceeds the magnitude
of the achievement. Considering all these things then, and counting the recompense which
is given in this case and remembering that to wipe away sins does not entail much labour
and zeal, let us pardon those who have wronged us.

41 For that which others scarcely accomplish, I mean the blotting out of their own sins by
means of fasting and lamentations, and prayers, and sackcloth, and ashes, this it is
possible for us easily to effect without sackcloth and ashes and fasting if only we blot
out anger from our heart, and with sincerity forgive those who have wronged us. May the
God of peace and love, having banished from our soul all wrath and bitterness, and anger,
deign to grant that we being closely knit one to another according to the proper
adjustment of the parts, may with one accord, one mouth and one soul continually offer up
our hymns of thanksgiving due to Him: for to Him be glory and power for ever and ever.
Amen.


LETTER TO A YOUNG WIDOW
=======================

LETTER TO A YOUNG WIDOW John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

LETTER TO A YOUNG WIDOW

1 The date of the following letter can be determined within very narrow limits. It
contains a reference (c. 5) to the defeat and death of the Emperor Valens in the battle
with the Goths at Hadrianople, in a.d. 378, as a rcent event. The Emperor who is described
as having incessantly engaged in war ever since his asccession (c. 4) must be Theodosius,
who succeded Valens, and as the Goths are said to be still overrunning large regions with
impunity, and insolently mocking the timidity of the imperial troops (ib.) the letter must
have been written prior to the crushing defeat which Theodosius inflicted on them in 382.
The whole epistle is deeply tinged with that profound sense of the unhappiness and
instability of human life which the moral corruption of society and recent calamities of
the empire impressed with peculiar force on the minds of me; producing too often amongst
Pagans either a cynical gloom or reckless indifference, but leading Christians to cling
more closely and earnestly to the hopes and consolations of the Gospel.

2 1. That you have sustained a severe blow, and that the weapon directed from above has
been planted in a vital part all will readily admit, and none even of the most rigid
moralists will deny it; but since they who are stricken with sorrow ought not to spend
their whole time in mourning and tears, but to make good provision also for the healing of
their wounds, lest, if they be neglected their tears should aggravate the wound, and the
fire of their sorrow become inflamed, it is a good thing to listen to words of
consolation, and restraining for a brief season at least the fountain of thy tears to
surrender thyself to those who endeavour to console thee. On this account I abstained from
troubling you when your sorrow was at its height, and the thunderbolt had only just fallen
upon you; but having waited an interval and permitted you to take your fill of mourning,
now that you are able to look out a little through the mist, and to open, your ears to
those who attempt to comfort you, I also would second the words of your handmaids by some
contributions of my own. For whilst the tempest is still severe, and a full gale of sorrow
is blowing, he who exhorts another to desist from grief would only provoke him to
increased lamentations and having incurred his hatred would add fuel to the flame by such
speeches besides being regarded himself as an unkind and foolish person.

3 But when the troubled water has begun to subside, and God has allayed the fury of the
waves, then we may freely spread the sails of our discourse. For in a moderate storm skill
may perhaps play its part but when the onslaught of the wind is irresistible experience is
of no avail. For these reasons I have hitherto held my peace, and even now have only just
ventured to break silence because I have heard from thy uncle that one may begin to take
courage, as some of your more esteemed handmaids are now venturing to discourse at length
upon these matters, women also outside your own household, who are your kinsfolk, or are
otherwise qualified for this office. Now if you allow them to talk to you I have the
greatest hope and confidence that you will not disdain my words but do your best to give
them a calm and quiet heating. Under any circumstances indeed the female sex is the more
apt to be sensitive to suffering; but when in addition there is youth, and untimely
widowhood, and inexperience in business, and a great crowd of cares, while the whole life
previously has been nurtured in the midst of luxury, and cheerfulness and wealth, the evil
is increased many fold, and if she who is subjected to it does not obtain help from on
high even an accidental thought will be able to unhinge her. Now I hold this to be the
foremost and greatest evidence of God's care concerning thee;

4 for that thou hast not been overwhelmed by grief, nor driven out of thy natural
condition of mind when such great troubles suddenly concurred to afflict thee was not due
to any human assistance but to the almighty hand the understanding of which there is no
measure, the wisdom which is past finding out, the "Father of mercies and the God of all
comfort. "For He Himself" it is said "hath smitten us, and He will heal us; He will
strike, and He will dress the wound and make us whole." 5 For as long as that blessed
husband of thine was with thee, thou didst enjoy honour, and care and zealous attention;
in fact you enjoyed such as you might expect to enjoy from a husband; but since God took
him to Himself He has supplied his place to thee. And this is not my saying but that of
the blessed prophet David for he says "He will take up the fatherless and the widow," and
elsewhere he calls Him "father of the fatherless and judge of the widow;" thus in many
passages thou wilt see that He earnestly considereth the cause of this class of mankind.

6 2. But lest the continual repetition of this name of widow should upset thy soul, and
disconcert thy reason, having been inflicted on thee in the very flower of thy age, I wish
first of all to discourse on this point, and to prove to you that this name of widow is
not a title of calamity but of honour, aye the greatest honour. For do not quote the
erroneous opinion of the world as a testimony, but the admonition of the blessed Paul, or
rather of Christ. For in his utterances Christ was speaking through him as he himself said
"If ye seek a proof of Christ who is speaking in me? What then does he say? "Let not a
widow be enrolled under threescore years of age" and again "but the younger widows refuse"
intending by both these sayings to indicate to us the importance of the matter. And when
he is making regulations about bishops he nowhere prescribes a standard of age, but in
this case he is very particular on the point, and, pray, why so? not because widowhood is
greater than priesthood, but because widows have greater labour to undergo than priests,
being encompassed on many sides by a variety of business public and private. For as an
unfortified city lies exposed to all who wish to plunder it, so a young woman living in
widowhood has many who form designs upon her on every side not only those who aim at
getting her money but also those who are bent upon corrupting her modesty.

7 And besides these we shall find that she is subjected to other conditions also likely to
occasion her fall. For the contempt of servants their negligence of business, the loss of
that respect which was formerly paid, the sight of contemporaries in prosperity, and often
the hankering after luxury, induce women to engage in a second marriage. Some there are
who do not choose to unite themselves to men by the law of marriage, but do so secretly
and clandestinely. And they act thus in order to enjoy the praise of widowhood; thus it is
a state which seems to be not reproached, but admired and deemed worthy of honour among
men, not only amongst us who believe, but even amongst unbelievers also. For once when I
was still a young man I know that the sophist who taught me (and he exceeded all men in
his reverence for the gods) expressed admiration for my mother before a large company. For
enquiring, as was his wont, of those who sat beside him who I was, and some one having
said that I was the son of a woman who was a widow, he asked of me the age of my mother
and the duration of her widowhood, and when I told him that she was forty years of age of
which twenty had elapsed since she lost my father he was astonished and uttered a loud
exclamation, and turning to those present "Heavens! cried he "what women there are amongst
the Christians.

8 So great is the admiration and praise enjoyed by widowhood not only amongst ourselves,
but also a amongst those who are outside the Church.And being aware of all this the
blessed Paulsaid "Let not a widow be enrolled under threescore years of age. And even
after this great qualification of age he does not permit her to be ranked in this sacred
society but mentions some additional requisites "well reported of for good works, if she
have brought up children if she have lodged strangers if she have washed the saints feet
if she have relieved the afflicted, if she have diligently followed every good work.
Heavens! what testing and scrutiny! how much virtue does he demand from the widow, and how
precisely does he define it! which he would not have done, had he not intended to entrust
to her a position of honour and dignity. And "the younger widows" he says "refuse; and
then he adds the reason: "for when they have waxed wanton against Christ they will marry.
By this expression he gives us to understand that they who have lost their husbands are
wedded to Christ in their stead. Observe how he asserts this by way of indicating the mild
and easy nature of this union; I refer to the passage "when they have waxed wanton against
Christ they will marry," as if He were some gentle husband who did not exercise authority
over them, but suffered them to live in freedom.

9 Neitherdid Paul confine his discourse on the subject to these remarks, but also in
another place again he has manifested great anxiety about it where he says "Now she who
liveth in pleasure is dead while she liveth; but she who is a widow indeed and desolate
hath set herhope in God, and continueth in prayers and supplications day and night. And
writing to the Corinthians he says "But she is more blessed if she abide thus. You see
what great praise is bestowed upon widowhood, and this in the New Testament, when the
beauty of virginity also was clearly brought to light. Nevertheless even the lustre of
this state could not obscure the glories of widowhood, which shines on brightly all the
same, keeping its own value. When then we make mention of widowhood from time to time, do
not be cast down, nor consider the matter a reproach; for if this be a matter of reproach,
far more so is virginity.But this is not the case; no! God forbid. For inasmuch as we all
admire and welcome women who live continently whilst their husbands are yet alive must we
not be delighted with those who manifest the same good feeling concerning their husbands
when they have departed this, life, and praise them accordingly? As I was saying then, as
long as you lived with the blessed Therasius you enjoyed honour and consideration such as
is natural for a wife to receive from a husband;

10 but now in his place you have God who is the Lord of all, who hath of old been thy
protector and will be so nowstill more and with yet greater earnestness; and as I have
already said He hath displayed no slight token of his providential care by having
preserved thee whole and unharmed in the midst of such a furnace of anxiety and sorrow,
and not suffering thee to undergo anything undesirable. Now if He has not permitted any
shipwreck to take place in the midst of so much rough water, much more will He preserve
thy soul in calm weather and lighten the burden of thy widowhood, and the consequences of
it which seem to be so terrible. 11 3. Now if it is not the name of widow which distresses
you, but the loss of such a husband I grant you that all the world over amongstmen engaged
in secular affairs there have been few like him, so affectionate, so gentle, so humble, so
sincere, so understanding, so devout. And certainly if he had altogether perished, and
utterly ceased to be, it would be right to be distressed, and sorrowful; but if he has
only sailed into the tranquil haven, and taken his journey to Him who is really his king,
one ought not to mourn but to rejoice on these accounts. For this death is not death, but
only a kind of emigration and translation from the worse to the better, from earth to
heaven, from men to angels, and archangels, and Him who is the Lord of angels and
archangels. For here on earth whilst he was serving theemperor there were dangers to be
expected and many plots arising from men who bore ill-will, for in proportion as his
reputation increaseddid the designs also of enemies abound; but now that he has departed
to the other world none of these things can be suspected. Wherefore in proportion as you
grieve that God has taken away one who was so good and worthy you ought to rejoice that he
has departed in much safety and honour, and being released from the trouble which besets
this present season of danger, is in great peace and tranquillity.

12 For is it not out of place to acknowledge that heaven is far better than earth, and yet
to mourn those who are translated from this world to the other? For if that blessed
husband of thine had been one of those who lived a shameful life contrary to what God
approved it would have been right to bewail and lament for him not only when he had
departed, but whilst he was still living; but inasmuch as he was one of those who are the
friends of God weshould take pleasure in him not only whilst living, but also when he has
been laid to rest. And that we ought to act thus thou hast surely heard the words of the
blessed Paul "to depart and to be with Christ which is far better. But perhaps you long to
hear your husband's words, and enjoy the affection which you bestowed upon him, and you
yearn for his society, and the glory which you had on his account, and the splendour, and
honour, and security, and all these things being gone distress and darkenyour life. Well!
the affection which you be stowed on him you can keep now just as you formerly did.

13 For such is the power of love, it embraces, and unites, and fastens together not only
those who are present, and near, and visible but also those who are far distant; and
neither length of time, nor separation in space, nor anything else of that kind can break
up and sunder in pieces the affection of the soul. But if you wish to behold him face to
face (for this I know is what you specially long for) keep thy bed in his honour sacred
from the touch of any other man, and do thy best to manifest a life like his, and then
assuredly thou shalt depart one day to join the same company with him, not to dwell with
him for five years as thou didst here, nor for 20, or 100, nor for a thousand or twice
that number but for infinite and endless ages. For it is not any physical relation, but a
correspondence in the way of living which qualifies for the inheritance of those regions
of rest.

14 For if it was identity of moral constitution which brought Lazarus although a stranger
to Abraham into the same heavenly bosom with him, and qualifies many from east and west to
sit down with him, the place of rest will receive thee also with the good Therasius, if
thou wilt exhibit the same manner of life as his, and then thou shalt receive him back
again no longer in that corporeal beauty which he had when he departed, but in lustre of
another kind, and splendour outshining the rays of the sun. For this body, even if it
reaches a very high standard of beauty is nevertheless perishable; but the bodies of those
who have been well pleasing to God, will be invested with such glory as these eyes cannot
even look upon. And God has furnished us with certain tokens, and obscure indications of
these things both in the Old and in the New Dispensation. For in the former the face of
Moses shone with such glory as to be intolerable to the eyes of the Israelites, and in the
New the face of Christ shone far more brilliantly than his. For tell me if any one had
promised to make your husband king of all the earth, and then had commanded you to
withdraw for twenty years on his account, and had promised after that to restore him to
you with the diadem and the purple, and to place you again in the same rank with him,
would you not have meekly endured the separation with due self-control?

15 Would you not have been well pleased with the gift, and deemed it a thing worth praying
for? Well then submit to this now, not for the sake of a kingdom on earth, but of a
kingdom in Heaven; not to receive him back clad in a vesture of gold but robed in
immortality and glory such as is fitting for them to have who dwell in Heaven. And if you
find the trial very unbearable owing to its long duration, it may be that he will visit
you by means of visions and converse with you as he was wont to do, and show you the face
for which you yearn: let this be thy consolation taking the place of letters, though
indeed it is far more definite than letters. For in the latter case there are but lines
traced with the pen to look upon, but in the former you see the form of his visage, and
his gentle smile, his figure and his movements, you hear his speech and recognize the
voice which you loved so well.

16 4. But since you mourn also over the loss of security which you formerly enjoyed on his
account, and perhaps also for the sake of those great hopes of distinction which were
dawning (for I used to hear that he would speedily arrive at the dignity of praefect, and
this, I fancy, it is which more especially upsets and distresses thy soul) consider I pray
the case of those who have been in a higher official position than his, and yet have
brought their life to a very pitiable end. Let me. recall them to your memory: you
probably know Theodore of Sicily by reputation: for he was one of the most distinguished
men; he surpassed all in bodily stature and beauty as well as in the confidence which he
enjoyed with the Emperor, and he had more power than any member of the royal household,
but he didnot bear this prosperity meekly, and having entered into a plot against the
Emperor he was taken prisoner and miserably beheaded; and his wife who was not a whit
inferior to thy noble self in education and birth and all other respects was suddenly
stripped of all her possessions, deprived even of her freedom also, and enrolled amongst
the household slaves, and compelled to lead a life more pitiable than anybondmaid, having
this advantage only over the rest that owing to the extreme severity of her calamity she
moved to tears all who beheld her.

17 And it is said also that Artemisia who was the wife of a man of high reputation, since
he also aimed at usurping the throne, was reduced to this same condition of poverty, and
also to blindness; for the depth of her despondency, and the abundance of her tears
destroyed her sight; and now she has need of persons to lead her by the hand, and to
conduct her to the doors of others that she may obtain the necessary supply of food. And I
might mention many other families which, have been brought down in this way did I not know
thee to be too pious and prudent in disposition to wish to find consolation for thy own
calamity out of the misfortunes of others. And the only reason why I mentioned those
instances to which I referred just now was that you might learn that human things are
nothingness but that trulyas the prophet says "all the glory of man is as the flower of
grass. For in proportion to men's elevation and splendour is the ruin wrought for them,
not only in the case of those who are under rule, but also of the rulers themselves. For
it would be impossible to find any private family which has been immersed in such great
calamities as the ills in which the imperial house has been steeped. For untimely loss of
parents, and of husbands, and violent forms of death, more outrageous and painful than
those which occur in tragedies, especially beset this kind of government.

18 Now passing over ancient times, of those who have reigned in our own generation, nine
in all, only two have ended their life by a natural death; and of the others one was slain
by a usurper, one in battle, one by a conspiracy of his household guards, one by the very
man who elected him, and invested him with the purple, and of their wives some, as it is
reported, perished by poison, others died of mere sorrow; while of those who still survive
one, who has an orphan son, is trembling with alarm lest any of those who are in power
dreading what may happen in the future should destroy him; another has reluctantly yielded
to much entreaty to return from the exile into which she had been driven by him who held
the chief power. And of the wives of the present rulers the one who has recovered a little
from her former calamities has much sorrow mingled with her joy because the possessor of
power is still young and inexperienced and has many designing men on all sides of him; and
the other is ready to die of fear, and spends her time more miserably than criminals
condemned to death because her husband ever since he assumed the crown up to the present
day has been constantly engaged in warfare and fighting, and is more exhausted by the
shame and the reproaches which assail him on all sides than by actual calamities.

19 For that which has never taken place has now come to pass, the barbarians leaving their
own country have overrun an infinite space of our territory,and that many times over, and
having set fire to the land, and captured the towns they arenot minded to return home
again, but after the manner of men who are keeping holiday rather than making war, they
laugh us all to scorn; and it is said that one of their kings declared that he was amazed
at the impudence of our soldiers, who although slaughtered more easily than sheep still
expect to conquer, and are not willing to quit their own country; for he said that he
himself was satiated with the work of cutting them to pieces. Imagine what the feelings of
the Emperor and his wife must be on hearing these words! 20 5. And since I have made
mention of thiswar, a great crowd of widows has occurred to me, who in past times derived
very great lustre from the honour enjoyed by their husbands, but now are all arrayed in a
dark mourning robe and spend their whole time in lamentation. For they had not the
advantage which was enjoyed by thy dear self. For thou, my excellent friend, didst see
that goodly husband of thine lying on his bed, and didst hear his last words, and receive
his instructions as to what should be done about the affairs of the family, and learn how
by the provisions of his will they were guarded against every kind of encroachment on the
part of rapacious and designing men. And not only this, but also when he was yet lying
dead thou didst often fling thyself upon the body, and kiss his eyes, and embrace him, and
wail over him, and thou didst see him conducted to burial with much honour, and didst
everything necessary for his obsequies, as was fitting, and from frequent visits to his
grave thou hast no slight consolation of thy sorrow. But these women have been deprived of
all these things, having all sent out their husbands to war in the hope of receiving them
back again, instead of which it has been their lot to receive the bitter tidings of their
death. Neither has any one come back to them with the bodies of their slain, or bringing
anything save a message describing the manner of their death. And some there are who have
not even been vouchsafed this record, or been enabled to learn how their husbands fell, as
they were buried beneath a heap of slain in the thick of battle.

21 And what wonder if most of the generals perished thus, when even the Emperor himself
having been blockaded in a certain village with a few soldiers did not dare to go out and
oppose the assailants, but remained inside and when the enemy had set fire to the building
was burnt to death together with all that were therein, not men only, but horses, beams
and walls, so that the whole was turned into a heap of ashes? And this was the tale which
they who departed to war with the Emperor brought back to his wife in place of the Emperor
himself. For the splendours of the world differ in no-wise whatever from the things which
happen on the stage, and the beauty of spring flowers. For in the first place they flee
away before they have been manifested; and then, even if they have strength to last a
little while, they speedily become ready to decay. For what is more worthless than the
honour and glory which is paid by the multitude? what fruit has it? what kind of profit?
what serviceable end does it meet? And would that this only was the evil! but in fact
besides failing to get anything good from the possession, he who owns this most cruel
mistress is continually forced to bear much which is painful and injurious; for mistress
she is of those who own her, and in proportion as she is flattered by her slaves does she
exalt herself against them, and ties them down by increasingly harsh commands;

22 but she would never be able to revenge herself on those who despise and neglect her; so
much fiercer is she than any tyrant and wild beast. For tyrants and wild animals are often
mollified by humouring, but her fury is greatest when we are most complaisant to her, and
if she finds any one who will listen to her, and yield to her in everything there is no
kind of command from which in future she can be induced to abstain. Moreover she has also
another ally whom one would not do wrong to call her daughter. For after she herself has
grown to maturity and fairly taken root amongst us, she then produces arrogance, a thing
which is no less able than herself to drive the soul of those who possess it into headlong
ruin. 23 6. Tell me then dost thou lament this that God hath reserved thee from such a
cruel bondage, and that He has barred every avenue against these pestilential diseases?
For whilst thy husband was living they ceased not continually assaulting the thoughts of
thy heart, but since his death they have no starting point whence they can lay hold of thy
understanding. This then is a discipline which ought to be practised in future-to abstain
from lamenting the withdrawal of these evils, and from hankering after the bitter tyranny
which they exercise. For where they blow a heavy blast they upset all things from the
foundation and shatter them to pieces; and just as many prostitutes, although by nature
ill favoured and ugly, do yet by means of enamels and pigments excite the feelings of the
youthful whilst they are still tender, and when they have got them under their control
treat them more insolently than any slave; so also do these passions, vainglory and
arrogance, defile the souls of men more than any other kind of pollution.

24 On this account also wealth has seemed to the majority of men to be a good thing; at
least when it is stripped of this passion of vainglory it will no longer seem desirable.
At any rate those who have been permitted to obtain in the midst of their poverty popular
glory have no longer preferred wealth, but rather have despised much gold when it was
bestowed upon them. And you have no need to learn from me who these men were, for you know
them better than I do, Epaminondas, Socrates, Aristeides, Diogenes, Krates who turned his
own land into a sheep walk. The others indeed, inasmuch as it was not possible for them to
get rich, saw glory brought to them inthe midst of their poverty, and straightwaydevoted
themselves to it, but this man threw away even what he possessed; so infatuated were they
in the pursuit of this cruel monster. Let us not then weep because God has rescued us from
this shameful thraldom which is anobject of derision and of much reproach; for there is
nothing splendid in it save the name it bears, and in reality it places those who possess
it in a position which belies its appellation, and there is no one who does not laugh to
scorn the man who does anything with a view to glory. For it is only he who has not an eye
to this who will be enabled to win respect and glory;

25 but he who sets a great value on popular glory, and does and endures everything for the
sake of obtaining it is the very man who will fail to attain it, and be subjected to all
the exact opposites of glory, ridicule, and accusation, scoffing, enmity and hatred. And
this is wont to happen not only among men, but also among you women, and indeed more
especially in your case. For the woman who is unaffected in mien, and gait, and dress, and
seeks no honour from any one is admired by all women, and they are ecstatic in their
praise and call her blessed, and invoke all manner of good things upon her; but a vain-
glorious woman they behold with aversion and detestation, and avoid her like some wild
beast and load her with infinite execrations and abuse. And not only do we escape these
evils by refusing to accept popular glory, but we shall gain the highest advantages in
addition to those which have been already mentioned, being trained gradually to loosen our
hold of earth and move in the direction of heaven, and despise all worldly things. For he
who feels no need of the honour which comes from men, will perform with security whatever
good things he does, and neither in the troubles, nor in the prosperities of this life
will he be very seriously affected;

26 for neither can the former depress him, and cast him down, nor can the latter elate and
puff him up, but in precarious and troubled circumstances he himself remains exempt from
change of any kind. And this I expect will speedily be the case with your own soul, and
having once for all torn yourself away from all worldly interests you will display amongst
us a heavenly manner of life, and in a little while will laugh to scorn the glory which
you now lament, and despise its hollow and vain mask. But if you long for the security
which you formerly enjoyed owing to your husband, and the protection of your property, and
immunity from the designs of any of those persons who trample upon the misfortunes of
others "Cast thy care upon the Lord and He will nourish thee. "For look," it is said, "to
past generations and see, who ever placed his hope on the Lord and was put to shame, or
who ever called upon Him, and was neglected, or who ever remained constant to His
commandments and was forsaken? For He who has alleviated this intolerable calamity, and
placed you even now in a state of tranquillity will also avert impending evils; for that
you will never receive another blow more severe than this you would yourself admit. Having
then so bravely borne present troubles, and this when you were inexperienced, you will far
more easily endure future events should any of the things contrary to our wishes, which
God forbid, occur.

27 Therefore seek Heaven, and all things which conduce to life in the other world, and
none of the things here will be able to harm thee, not even the world-ruler of darkness
himself, if only we do not injure ourselves. For if any one deprives us of our substance,
or hews our body in pieces, none of these things concern us, if our soul abides in its
integrity. 28 7. Now, once for all, if you wish your property to abide with you in
security and yet further to increase I will show thee the plan, and the place where none
of those who have designs upon it will be allowed to enter. What then is the place? It is
Heaven. Send away thy possessions to that good husband of thine and neither thief, nor
schemer, nor any other destructive thing will be able to pounce upon them. If you deposit
these goods in the other world, you will find much profit arising from them. For all
things which we plant in Heaven yield a large and abundant crop, such as might naturally
be expected from things which have their roots in Heaven. And ifyou do this, see what
blessings you will enjoy, in the first place eternal life and the things promised to those
who love God, "which eye hath not seen, nor ear heard, neither have they entered into the
heart of man," and in the second place perpetual intercourse with thy good husband; and
you will relieve yourself from the cares and fears, and dangers, and designs, and enmity
and hatred which beset you here. For as long as you are surrounded with this property
there will probably be some to make attempts upon it; but if you transfer it to Heaven,
you will lead a life of security and safety, and much tranquillity, enjoying independence
combined with godliness. For it is very irrational, when one wishes to buy land, and is
seeking for productive ground, if, Heaven being proposed to him instead of earth, and the
possibility presented of obtaining an estate there he abides still on earth, and puts up
with the toils that are connected with it; for it often disappoints our hopes.

29 But since thy soul is grievously upset and vexed on account of the expectation often
entertained that thy husband would attain the rank of prefect, and the thought that he was
untimely snatched away from that dignity consider first of all this fact, that even if
this hope was a very well grounded one nevertheless it was only a human hope, which often
falls to the ground; and we see many things of this kind happening in life, those which
were confidently expected having remained unfulfilled, whereas those which never even
entered the mind have frequently come to pass, and this we constantly see occurring
everywhere in cases of governments and kingdoms, and inheritances, and marriages.
Wherefore even if the opportunity were very near at hand, yet as the proverb says "between
the cup and the lip there is many a slip" and the Scripture saith "from the morning until
the evening the time is changed."

30 So also a king who is here to-day is dead tomorrow; and again this same wise man
illustrating the reversal of men's hopes says "many tyrants have sat down upon the ground,
and one that was never thought of has worn the crown. And it was not absolutely certain
that if he lived he would arrive at this dignity; for that which belongs to the future is
uncertain, and causes us to have various suspicions. For on what grounds was it evident
that had he lived he would have attainedthat dignity and that things would not haveturned
out the other way, and that he would have lost the office he actually held either from
falling a victim to disease, or from being exposed to the envy and ill will of those who
wished to excel him in prosperity, or from suffering some other grievous misfortune. But
let us suppose, if you please, that it was perfectly evident that in any case had he
survived he would have obtained this high distinction; then in proportion to the magnitude
of the dignity would have been the increased dangers, and anxieties, and intrigues which
he must have encountered. Or put these even on one side, and let us suppose him to
traverse that sea of difficulties safely, and in much tranquillity; then tell me what is
the goal? not that which he has now reached; no, not that, but something different,
probably unpleasant and undesirable.

31 In the first place his sight of heaven, and heavenly things would have been delayed,
which is no small loss to those who have put their trust in things to come; and in the
next place, even had he lived a very pure life yet the length of his life and the
exigencies of his high office would have prevented his departing in such a pure condition
as has now been the case. In fact it is uncertain whether he might not have undergone many
changes and given way to indolence before he breathed his last. For now we are confident
that by the grace of God he has taken his flight to the region of rest, because he had not
committed himself to any of those deeds which exclude from the kingdom of Heaven; but in
that case after long contact with public business, he might probably have contracted
greatdefilement. For it is an exceedingly rare thing for one who is moving in the midst of
such great evils to hold a straight course, but to go astray, both wittingly and against
his will, is a natural thing, and one which constantly occurs. But, as it is, we have been
relieved.

32 from this apprehension, and we are firmly persuaded that in the great day he will
appear inmuch radiance, shining forth near the King, and going with the angels in advance
of Christ and clad with the robe of unutterable glory, and standing by the side of the
King as he gives judgment, and acting as one of His chief ministers. Wherefore desisting
from mourning and lamentation do thou hold on to the same way of life as his, yea even let
it be more exact, that having speedily attained an equal standard of virtue with him, you
may inhabit the same abode and be united to him again through the everlasting ages, not in
this union of marriage but another far better. For this is only a bodily kind of
intercourse, but then there will be a union of soul with soul more perfect, and of a far
more delightful and far nobler kind.


LETTERS TO OLYMPIAS
===================

LETTERS TO OLYMPIAS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

1 - TO MY LADY

1 The Most Reverend And Divinely Favored Deaconess Olympias, I John, Bishop, Send Greeting
IN The Lord. 1. Come now let me relieve the wound of thy despondency, and disperse the
thoughts which gather this cloud of care around thee. For what is it which upsets thy
mind, and why art thou sorrowful and dejected? Is it because of the fierce black storm
which has overtaken the Church, enveloping all things in darkness as of a night without a
moon, and is growing to a head every day, travailing to bring forth disastrous shipwrecks,
and increasing the ruin of the world? I know all this as well as you; none shall gainsay
it, and if you like I will form an image of the things now taking place so as to present
the tragedy yet more distinctly to thee. We behold a sea upheaved from the very lowest
depths, some sailors floating dead upon the waves, others engulfed by them, the planks of
the ships breaking up, the sails torn to tatters, the masts sprung, the oars dashed out of
the sailors' hands, the pilots seated on the deck, clasping their knees with their hands
instead of grasping the rudder, bewailing the hopelessness of their situation with sharp
cries and bitter lamentations, neither sky nor sea clearly visible, but all one deep and
impenetrable darkness, so that no one can see his neighbour, whilst mighty is the roaring
of the billows, and monsters of the sea attack the crews on every side.

2 But how much further shall I pursue the unattainable? for whatever image of our present
evils I may seek speech shrinks baffled from the attempt. Nevertheless even when I look at
these calamities I do not abandon the hope of better things, considering as I do who the
pilot is in all this-not one who gets the better of the storm by his art, but calms the
raging waters by his rod. But if He does not effect this at the outset and speedily, such
is His custom-He does not at the beginning put down these terrible evils, but when they
have increased, and come to extremities, and most persons are reduced to despair, then He
works wondrously, and beyond all expectation, thus manifesting his own power, and training
the patience of those who undergo these calamities. Do not therefore be cast down. For
there is only one thing, Olympias, which is really terrible, only one real trial, and that
is sin; and I have never ceased continually harping upon this theme; but as for all other
things, plots, enmities, frauds, calumnies, insults, accusations, confiscation, exile, the
keen sword of the enemy, the peril of the deep, warfare of the whole world, or anything
else you like to name, they are but idle tales. For whatever the nature of these things
may be they are transitory and perishable, and operate in a mortal body without doing any
injury to the vigilant soul.

3 Therefore the blessed Paul, desiring to prove the insignificance both of the pleasures
and sorrows relating to this life, declared the whole truth in one sentence when he
said-"For the things which are seen are temporal. Why then dost thou fear temporal things
which pass away like the stream of a river. For such is the nature of present things
whether they be pleasant or painful. And another prophet compared all human prosperity not
to grass, but to another material even more flimsy, describing the whole of it "as the
flower of grass. For he did not single out any one part of it, as wealth alone, or luxury
alone, or power, or honour; but having comprised all the things which are esteemed
splendid amongst men under the one designation of glory he said "all the glory of man is
as the flower of grass." 4 2. Nevertheless, you will say, adversity is a terrible thing
and grievous to be borne. Yet look at it again compared with another image and then also
learn to despise it. For the railings, and insults, and reproaches, and gibes inflicted by
enemies, and their plots are compared to a worn-out garment, and moth-eaten wool when God
says "Fear ye not the reproach of men, neither be ye afraid of their revilings, for they
shall wax old as doth a garment, and like moth-eaten wool so shall they be consumed.
Therefore let none of these things which are happening trouble thee, but ceasing to invoke
the aid of this or that person, and to run after shadows (for such are human alliances),
do thou persistently call upon Jesus, whom thou servest, merely to bow his head; and in a
moment of time all these evils will be dissolved. But if thou hast already called upon
Him, and yet they have not been dissolved, such is the manner of God's dealing (for I will
resume my former argument); He does not put down evils at the outset, but when they have
grown to a head, when scarcely any form of the enemy's malice remains ungratified, then He
suddenly converts all things to a state of tranquillity and conducts them to an unexpected
settlement. For He is not only able to turn as many things as we expect and hope, to good,
but many more, yea infinitely more.

5 Wherefore also Paul saith "now to Him who is able to do exceeding abundantly above all
that we ask or think. Could He not, for example, have prevented the three children at the
outset from falling into trial? But He did not choose to do this, thereby conferring great
pain upon them. Therefore He suffered them to be delivered into the hands of barbarians,
and the furnace to be heated to an immeasurable height and the wrath of the king to blaze
even more fiercely than the furnace, and hands and feet to be bound with great severity
and they themselves to be cast into the fire; and then, when all they who beheld despaired
of their rescue, suddenly, and beyond all hope, the wonder-working power of God, the
supreme artificer, was displayed, and shone forth with exceeding splendour. For the fire
was bound, and the bondmen were released; and the furnace became a temple of prayer, a
place of fountains and dew, of higher dignity than a royal court, and the very hairs of
their head prevailed over that all devouring element which gets the better even of iron
and stone, and masters every kind of substance. And a solemn song of universal praise was
instituted there by these holy men inviting every kind of created thing to join in the
wondrous melody; and they uttered hymns of thanksgiving to God for that they had been
bound, and also burnt, as far at least as the malice of their enemies had power;

6 that they had been exiles from their country, captives deprived of their liberty,
wandering outcasts from city and home, sojourners in a strange and barbarous land; for all
this was the outpouring of a grateful heart. And when the malicious devices of their
enemies were perfected (for what further could they attempt after their death? and the
labours of the heroes were completed, and the garland of victory was woven, and their
rewards were prepared and nothing more was wanting for their renown; then at last their
calamities were brought to an end, and he who caused the furnace to be kindled, and
delivered them over to that great punishment, became himself the panegyrist of those holy
heroes, and the herald of God's marvellous deed, and everywhere throughout the world
issued letters full of reverent praise, recording what had taken place, and becoming the
faithful herald of the miracles wrought by the wonder-working God. For inasmuch as he had
been an enemy and adversary what he wrote was above suspicion even in the opinion of
enemies.

7 3. Dost thou see the abundance of resource belonging to God? His wisdom, His
extraordinary power, His loving-kindness and care? Be not therefore dismayed or troubled
but continue to give thanks to God for all things, praising, and invoking Him; beseeching
and supplicating; even if countless tumults and troubles come upon thee, even if tempests
are stirred up before thy eyes let none of these things disturb thee. For our Master is
not baffled by the difficulty, even if all things are reduced to the extremity of ruin.
For it is possible for Him to raise those who have fallen, to convert those who are in
error, to set straight those who have been ensnared, to release those who have been laden
with countless sins, and make them righteous, to quicken those who are dead, to restore
lustre to decayed things,and freshness to those which have waxen old. For if He makes
things which are not, come into being, and bestows existence on things which are nowhere
by any means manifest, how much more will He rectify things which already exist. But you
will say there are many who perish, many who are caught by snares. Many such things have
indeed often taken place, yet afterwards have all received their appropriate correction,
save some few who have remained in an incurable condition, even after the change in their
circumstances. Why are you troubled and distracted because such a person is cast out and
such another is put into his place?

8 Christ was crucified and the release of Barabbas the robber was demanded, and the
depraved populace clamoured for the preservation of the murderer rather than of the
Saviour and benefactor. How many think you then stumbled at these things? how many were
destroyed? But I must carry my argument yet further back. Did not He who was crucified
become immediately after his birth a wanderer and a fugitive? was He not from the very
cradle removed with the whole household into a strange land, taking that long journey into
a barbarous region? And this removal gave occasion to torrents of blood, and cruel murder
and slaughter, and all the children of tender age were cut to pieces just as if they had
been soldiers arrayed in battle, and infants torn from the breast were handed over to
death, and even when the milk was in their throats, the sword was driven through their
necks. What could be more distressing than this tragedy? And these things were done by him
who sought to destroy Jesus, yet the long-suffering God endured this tragical cruelty,
which caused so much bloodshed, and forbore to prevent it although He had the power,
displaying his long-suffering for some inscrutably wise purpose. And when Jesus had
returned from the foreign land and was grown up, war was rekindled against him on every
side.

9 First of all the disciples of John were envious of Him and tried to slander Him,
although John himself behaved reverently to Him, and they said "He who was with thee
beyond Jordan, behold the same baptizeth and all men come to Him. For these were the words
of men who were already irritated, and agitated by ill-will, and consumed by that passion.
For the same reason also one of the disciples who said these things disputed with a
certain Jew and raised a contentious argument about purifying, comparing one kind of
baptism with another, the baptism of John with that of the disciples of Christ. "For there
arose" it is said, "a questioning on the part of John's disciples with a certain Jew about
purifying. And when He began to work miracles how many calumniators He had! Some called
Him a Samaritan and demoniac saying "Thou art a Samaritan and hast a Devil" others "a
deceiver," saying "This man is not of God but deceiveth the multitude" others "a sorcerer"
saying "He casteth out devils through Beelzebub the prince of the Devils" and they
continually said these things against Him and called Him an adversary of God, and a
gluttonous, and greedy man, and a drunkard, and a friend of the wicked and depraved. "For"
He said, "the Son of man came eating and drinking and they say behold a gluttonous man and
a wine-bibber, a friend of publicans and sinners. And when he was conversing with the
harlot they called Him a false prophet;

10 "For had He been a prophet," one said, "He would have known who this woman is which
speaketh unto Him; in fact every day they sharpened their teeth against Him. And not only
did the Jews thus oppose Him, but even those who were reputed to be his brethren were not
sincerely attached to Him, but even out of his own family opposition was kindled against
Him. See at least how they also themselves were perverted, from the evangelist adding the
remark "for neither did His brethren believe on Him." 11 4. But since you call to mind
many who were offended and went astray, how many of the disciples do you suppose were
offended at the time of the crucifixion? One betrayed Him, the others took to flight, one
denied Him, and when all had abandoned Him He was led away bound without companions. How
many then think you who had lately seen Him working His miracles, raising the dead,
cleansing lepers, casting out devils, multiplying loaves, and doing all other kinds of
wonderful deeds, were offended at that season, when they beheld Him led away and bound,
surrounded by common soldiers, and followed by Jewish priests making a tumult and uproar;
alone in the midst hemmed in by all his enemies, and the traitor standing by and exulting
in his deed? And what was the effect think you when He was being scourged? and probably a
vast multitude was present. For it was an illustrious festival which brought all together,
and this drama of iniquity was enacted in the capital city, and in the very middle of the
day. How many think you who were present then were offended when they saw Him bound,
scourged, streaming with blood, examined before the governor's tribunal, and not one of
His disciples standing by?

12 What was the effect again when He was subjected to those manifold kinds of mockery,
successively repeated, when they crowned Him with thorns, then arrayed Him in a gorgeous
robe, then put a reed in His hand, then fell down and worshipped Him, setting in motion
every species of ribaldry and derision? How many think you were offended, how many
bewildered, how many perplexed when they smote Him on the cheek and said "prophesy unto us
thou Christ who is He that smote thee? and when they led Him hither and thither, and spent
the whole day in scoffs and abuse, and ribaldry and derision in the midst of the Jewish
assembly? and when the servant of the High-Priest dealt Him a blow; and when the soldiers
parted His garments amongst them and when He was led up to the cross, having the marks of
the scourge upon His back, and was fastened to the wood, how many think you were offended?
For not even then were those savage beasts softened, but became more furious than before,
and the tragedy became more intense, and the ribaldry increased. For some said "Ah! thou
that destroyest the temple, and in three days buildest it up; and some, "He saved others,
Himself He cannot save."

13 And others said "If thou art the Son of God come down from the cross and we will
believe thee." 14 Again when they insulted Him by offering Him gall and vinegar on the
sponge how many think you were offended? or when the robbers reviled Him? or when as I
have already said, they made that dreadful and monstrous assertion that the robber and
housebreaker, the man laden with the crime of murder deserved to be released rather than
Jesus, and having received permission from the judge to make their choice preferred
Barabbas, desiring not only to crucify Christ, but also to involve Him in infamy? For they
thought that by these means they should be able to manufacture the belief that He was
worse than the robber, and such a great transgressor that neither on the plea of mercy,
nor of the privilege of the Festival was it possible to save Him. For they did everything
with a view to slander His fame; which also was the reason why they crucified the two
robbers with Him. Nevertheless the truth was not obscured, but shone forth all the more
clearly. And they accused Him of usurping kingly power saying "Every one who maketh
himself a king is not a friend of Caesar" bringing this charge of usurpation against one
who had not where to lay his head. Moreover they brought a calumnious accusation of
blasphemy against Him. For the High Priest rent his clothes saying "He hath spoken
blasphemy; what further need have we of witnesses? And what was the nature of his death?
was it not a violent one? was it not the death of capital offenders?

15 of execrable criminals? was it not of the vilest kind? was it not the death of those
who have perpetrated the worst offences, and are not worthy to draw even their last breath
upon the earth? And then as to the manner of his burial, was it not accomplished as a
matter of favour? For a certain one came and begged for his body. Thus not even he who
buried Him belonged to his own friends, to those whom He had benefited, to his disciples,
to those who had enjoyed such free and salutary intercourse with Him, for all had taken to
flight, all had hurried away from Him. And that base Suspicion which his enemies contrived
in consequence of the resurrection when they said "His disciples came and stole Him" how
many think you were offended, how many for a time upset by that? For the story prevailed
at that time, although it was a fabrication, and was bought for money; nevertheless it
held its ground amongst some people, after the seals (of the sepulchre were broken) after
the manifest appearance of the truth. For the multitude did not know the prediction of the
resurrection (and no wonder), inasmuch as even his disciples did not understand it; for we
read "they did not know that He must rise again from the dead. How many therefore think
you were offended in those days? And yet the long-suffering God patiently endured,
ordering all things according to His own inscrutable wisdom.

16 5. Then again after those days the disciples continued to live in hiding and secrecy,
being fugitives full of fear and trembling, continually shifting from place to place, and
even when they began to appear after fifty days, and to work miracles, they did not enjoy
perfect security; but even after those events there were innumerable stumbling-blocks to
offend the weaker brethren, when they were scourged, when the Church was distressed, when
they themselves were driven away, and their enemies had the upper hand in many places, and
raised tumults. For when they had acquired much confidence by means of the miracles which
they wrought, then the death of Stephen again caused a severe persecution, and dispersed
them all, and involved the Church in confusion; and the disciples were again alarmed,
fugitive, and distressed. And yet the Church continually grew, when it flourished by means
of the signs which were wrought and became illustrious from the manner of its
introduction. One disciple for example was let down through a window, and so escaped the
hands of the ruler; others were brought out of prison by an angel and so released from
their fetters; others were received into the houses of common people and artisans when
they were driven out by those in authority; they were courteously treated in every way, by
female sellers of purple, by tentmakers, and tanners dwelling in the outskirts of the
cities, and by the sea shore. Frequently moreover they did not dare to appear in the
middle of the towns;

17 and if they did venture there themselves their entertainers did not. And thus amidst
alternate trials, and respites from trial, the fabric of the Church was wrought, and they
who once stumbled were afterwards set upright, and they who wandered away were brought
back, and the ruined places were built up more firmly than before. For this cause when
Paul prayed that the preaching of the word might proceed by a smooth course only, God rich
in wisdom and resource did not yield to His disciple; nay even when many times invoked he
would not consent but said "my grace is sufficient for thee, for my strength is made
perfect in weakness. If then even now you will reckon up the good things with the painful,
you will see that many events have occurred which if not positive signs and wonders do yet
resemble signs, and are unspeakable proofs of the great providence and succour of God. But
that you may not hear everything from me without any trouble, I leave this as thy task,
that you may reckon up everything accurately and compare them with the misfortunes, and by
occupying yourself with this good employment may divert your mind from despondency; for
you will derive much consolation from this work.

18 Pray say many kind words from me to all your blessed household. May you continue in
good health and good spirits, most reverend and divinely favoured lady. If you wish me to
write long letters inform me of this, and pray do not deceive me by saying that you have
thrown off all despondency, and are enjoying a season of rest. For letters are a remedy of
the proper kind to produce great cheerfulness in thee, and you will continually see
letters from me. And when you write to me again do not say "I have much comfort from your
letters, for this I know of myself, but tell me that you have as much as I wish you to
have, that you are not confounded with sorrow, that you do not pass your time in weeping,
but in serenity and cheerfulness.

2 - TO OLYMPIAS

1 Do not be anxious on my behalf, nor rack yourself with solicitude, on account of the
severity of the winter, and the weakness of my digestion, and the incursions of the
Isaurians. For the winter is only what it is wont to be in Armenia; nothing more need be
said about it; and it does not very seriously injure me. For in anticipation of these
things I have devised many plans for averting the mischief which might arise from them;
keeping up a constant fire, setting screens about the chamber in which I live, using a
large number of rugs, and staying always indoors. This indeed is irksome to me, if it were
not for the benefit to be derived; for as long as I remain indoors I am not severely
distressed by the cold; but if I am compelled to go out a little, and come in contact with
the outer air, I suffer no small damage. Wherefore I beseech thee dear lady, and entreat
thee as a very great favour to pay great attention to the restoration of thy bodily
health. For dejection causes sickness; and when the body is exhausted and enfeebled, and
remains in a neglected condition, deprived of the assistance of physicians, and of a
wholesome climate, and an abundant supply of the necessaries of life, consider how great
an aggravation of distress is occasioned thereby. Wherefore I beseech you, dear lady, to
employ various and skilled physicians, and to take medicines which avail to correct these
conditions.

2 For a few days ago when I suffered from a tendency to vomiting, owing to the state of
the atmosphere, I had recourse amongst other remedies to the drug which was sent me by my
most discreet mistress Syncletion, and I found that no more than three days' application
of it cured my infirmity. I beseech you therefore to make use of this remedy also yourself
and to arrange that some more of it may be sent to me. For having again felt somewhat
upset, I again had recourse to it, and completely cured my disorder; for it allays the
deep internal inflammation, draws out moisture on the skin, causes a moderate degree of
warmth, infuses no little vigor, and excites an appetite for food; and all these effects I
experienced in the course of a few days. Let then my most honoured lord the Count
Theophilus be exhorted to take means to send some of this to me again. And do not be
distressed at my wintering here, for I am in a much more comfortable and sounder state of
health than I was last year; so that if you also would take the requisite care of
yourself, you would be in a far more satisfactory condition.

3 Now if you say that your ailments have been produced by despondency how is it that you
again ask for letters from me, seeing that you have not derived any benefit from them in
the direction of cheerfulness, but have sunk so deeply under the tyranny of despondency as
even to desire to depart out of this world. Are you ignorant how great a reward even of
sickness awaits one who has a thankful spirit? Have I not often, both in person, and
through letters, discoursed to you concerning this theme? But since the pressure of
business perhaps, or the peculiar nature of your sickness, and the quick succession of
changes in your condition do not permit you to retain what I have said constantly and
dearly in your mind, listen once more whilst I try to heal the wounds of thy despondency
by repeating the same incantations: "for to write the same things," it is said, "to me
indeed is not grievous, and for you it is safe."

4 2. What is it then which I say and write? Nothing, Olympias, redounds so much to the
credit of any one as patient endurance in suffering. For this is indeed the queen of
virtues, and the perfection of crowns; and as it excels all other forms of righteousness,
so this particular species of it is more glorious than the rest. Perhaps what I have said
seems obscure; I will therefore try to make it clearer. What then is it that I affirm? Not
the spoliation of goods, even if one were to be stripped bare of all one's possessions,
not the loss of honours, nor expulsion from one's country, and transportation to a distant
land, nor the strain of labour and toil, nor imprisonment, and bondage, nor reproaches,
and abuse, and scoffings (not indeed that you are to think the courageous endurance of
such things a slight kind of fortitude, as Jeremiah that great and eminent prophet proves
who was not a little distressed by this kind of trial); yet not even this, nor the loss of
children, even should they be torn from us in one fell swoop, nor the perpetual assaults
of enemies, nor anything else of that nature, no, nor even the head and crown of things
accounted painful, namely death, terrible and loathsome though it be, is so oppressive as
infirmity of body. And this is proved by the greatest hero of endurance, who, when he was
encompassed by bodily sickness, thought death would be a release from the calamities which
were depressing him;

5 and when he underwent all the other sufferings, was not sensible of them, although he
received blow after blow, and at last a deadly one. For it was no slight matter, but
rather an evidence of the most malignant cruelty on the part of his enemy in dealing with
one who was no novice in suffering, nor entering the lists for the first time, but already
exhausted with the frequent repetition of assaults, to inflict upon him that deadly blow,
the destruction of his children, so cruelly inflicted moreover that all of either sex were
destroyed at the same moment in early youth and by a violent end, and so instantaneous was
their death that it involved their burial also. For their father neither saw them laid
upon abed, nor kissed their hands, nor heard their last words, nor touched their hands and
knees, nor did he shut their mouths, or close their eyes when they were about to die, acts
which tend not a little to console parents who are being parted from their children;
neither did he follow some of them to burial, and find others on his return home to
console him for those who had departed; but he heard that as they were reclining on their
couches at a banquet, a banquet full of love, not of excess, a table of brotherly
kindness, they were all overwhelmed; and blood, and wine, the cups and the ceiling, the
table, and the dust, and the limbs of his children, were all mingled together.

6 Nevertheless when he heard these things, and others before these which were also
distressing; for they too had perished in a distressing way; flocks and whole herds had
been destroyed, the latter having been consumed by fire sent down from heaven, (so said
the evil messenger of this tragedy,) and the former having been all seized together by
various enemies, and cut to pieces as well as the shepherds themselves; nevertheless I say
when he saw this great storm stirred up in a brief moment of time affecting his lands, his
house, his cattle, and his children, when he saw billow following billow, and long lines
of rocks, and the darkness was profound, and the surging waves unbearable, even then he
was not tortured by despondency, and scarcely seemed to feel the things which had
happened, save so far as he was a man and a father. But when he was delivered over to
sickness and sores, then did he also long for death, then did he also bewail himself and
lament, so that you may understand how this kind of suffering is more severe than all
others, and this form of patience the highest of all. Nor is the Devil himself unaware, of
this fact;

7 for when after having set in motion all these trials he perceived that the hero remained
untroubled and undismayed he rushed to this as the greatest contest of all, saying that
all the other calamities were bearable, as loss of child, or property, or anything else
(for this is what is meant by the expression "skin for skin" ) but the deadly blow was
when pain was inflicted on a man's body. And therefore when he had been worsted after this
contest, he had no longer a word to utter, although on former occasions he had made the
most strenuous and shameless resistance. In this instance however he found that he could
not invent any further shameless device, but hid his face and retreated. 8 3. Think not
however that it is an excuse to justify you in desiring death, that Job desired it, not
being able to bear his sufferings. For consider the time when he desired it, and the
disposition of his circumstances-the law was not given, the prophets had not appeared,
grace had not been shed forth as it was afterwards, nor had he the advantage of any other
kind of philosophy. For as a proof that more is demanded from us than from those who lived
then, and that harder tasks are assigned to us, listen to Christ, when He says "Except
your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no
case enter into the kingdom of Heaven. Do not think therefore that to pray for death now
is exempt from blame, but hearken to the voice of St. Paul when he says "To depart and to
be with Christ is far better, but to abide in the flesh is more necessary for your sake.
For in proportion as the strain of the affliction is increased are the garlands of victory
multiplied; in proportion as the gold is heated does it become purified, the longer the
merchant makes his voyage on the sea, the larger is the freight which he collects. Do not
then think that the labour now allotted to you is a slight one, but rather that it is
higher than all which you have undergone, I mean that which consists in infirmity of body.

9 For in the case of Lazarus (and although I may have often said this to you, it nowise
hinders me fromsaying it now) this bodily infirmity availed for his salvation; and he
departed to the bosom of the man who possessed a dwelling which he shared with all who
passed by, and was continually shifting his home on account of God's command, and
sacrificed his own son, his only begotten, who had been given him in extreme old age;
although Lazarus had done none of these things yet he obtained this blessing inasmuch as
he cheerfully endured poverty, and infirmity, and friendlessness. For this is so great a
good to those who bear anything bravely that it releases any one who may have committed
the greatest sins from the heaviest burden of them; or if any one is an upright and just
man it becomes an additional ground of the greatest confidence. For it is a bright wreath
of victory for the just, shining far above the brightness of the sun, and it is the
greatest means of purification for those who have sinned. On this account Paul delivers
the man who had made the incestuous marriage to "destruction of the flesh," purifying him
by this means. For as a proof that what was done did purify even from so great a stain
hear his words "that his spirit may be saved in the day of the Lord.

10 And when he was accusing others of another very awful sin, that of partaking unworthily
of the holy table and those secret mysteries, and had said that such a person will be
"guilty of the body and blood of the Lord," observe how he says that they also are
purified from that grievous stain-"therefore are many weak and sickly among you. And then
by way of proving that they will not be confined to this condition of punishment, but that
some profit will be derived from it, namely release from the penalties to which the sin is
liable, he added: "for if we would judge ourselves, we should not be judged. But now when
we are judged, we are chastened of the Lord, that we should not be condemned with the
world. Moreover that they who have lived very righteously derive much benefit from such
chastisement is plain from the case of Job, who was more illustrious after it than before,
and from the case of Timothy, who although he was such a good man, and entrusted with such
an important ministry, and made the circuit of the world with Paul passed not two or three
days, nor ten or twenty, or a hundred, but many in succession in ill health, his body
being very seriously enfeebled. Paul shows this where he said "Use a little wine for thy
stomach's sake, and thine often infirmities.

11 And he who raised the dead did not cure this man's infirmity, but left him in the
furnace of his sickness so that he might therefrom contract a very great abundance of
confidence. For the lessons which Paul himself had enjoyed from his Master, and the
training which he had received from Him, he imparted to his disciple. For although he was
not subjected to bodily infirmity, yet he was buffeted by trials not less severe, which
inflicted much physical pain. "For there was given unto me" he says "a thorn in the flesh
a messenger of Satan to buffet me" meaning by this the blows, the bonds, the chains, the
imprisonments, the being dragged about, and maltreated, and tortured by the scourges of
public executioners. Wherefore also being unable to bear the pain occasioned to the body
by these things "for this I besought the Lord thrice (thrice here meaning many times) that
I might be delivered from this thorn. And then when he did not obtain his petition, having
learned the benefit of the trial, he held his peace, and rejoiced at the things which
happened unto him.

12 Therefore even if you remain at home, and are set fast in bed, do not consider your
life an idle one; for you undergo more severe pains than those who are dragged, and
maltreated, and tortured by executioners, inasmuch as in this excessive infirmity of yours
you have a perpetual executioner residing with you. 13 4. Do not then now desire death,
nor neglect the means of cure; for indeed this would not be safe. On this account Paul
also exhorts Timothy to take the greatest care of himself. As regards infirmity then
enough has now been said. But if it is separation from me which causes your despondency
expect release from this. And I have not said this now merely to encourage you, but I am
sure that it really will be the case. For if it were not destined to happen, I should long
ago, so at least I think, have departed from this world, considering the trials which have
been inflicted on me. For to pass over all that occurred in Constantinople, after my
departure thence, you may understand what sufferings I endured on that long and cruel
journey, most of which were sufficient to produce death; what I endured after my arrival
here, after my removal from Cucusus, and after my sojourn in Arabissus. Yet I have
survived all these things, and now I am in sound health, and great security, so that all
Armenians are astonished that with such a feeble and flimsy frame as mine I can support
such an intolerable amount of cold, or that I can breathe at all, when those who are
habituated to the winter are suffering from it in no common degree.

14 Nevertheless I have remained uninjured up to the present day, having escaped the hands
of robbers who have repeatedly attacked us, and yet in daily want of the necessaries of
life, and deprived of the use of a bath; and although since my sojourn here I have been
constantly without this luxury I am now so established in the habit that I do not even
long for the comfort to be derived from it, but am in sounder health than before. And
neither the inclemency of the climate, nor the desolation of the region, nor the scarcity
of provisions, nor the lack of attendants, nor the unskillfulness of physicians, nor the
deprivation of the bath, nor perpetual confinement in one chamber as in a prison, and the
impossibility of moving about which I always used continually to need, nor perpetual
contact with fire and smoke, nor fear of robbers, nor a constant state of siege, nor
anything else of this kind has got the better of me; on the contrary I am in a sounder
condition of health than I was elsewhere, although I then received great care and
attention. Taking all these things then into consideration pray shake off the despondency
which now oppresses you, and do not exact inordinate and cruel penances from yourself. I
sent you the treatise which I have lately written, that "no one can harm the man who does
not injure himself," and the letter which I now send your honour contends for the same
position.

15 I beg you therefore to go over it constantly, and if your health permits you, recite it
aloud. For if you will, it may prove an effectual remedy for you. But if you are
contentious with me, and do not try to cure yourself, and will not rouse yourself from
these dismal swamps of despondency in spite of the unlimited amount of advice and
exhortation which you enjoy I shall not on my part readily consent to send you frequent
and long letters, if you are not to derive any benefit in the way of cheerfulness from
them. How then shall I know this? not by your merely saying so, but by a practical proof,
inasmuch as you lately affirmed that it was nothing but despondency which caused this
sickness of yours. Since then you have yourself made this confession I shall not believe
that you have got rid of your despondency unless you have got rid of your bodily
infirmity. For if it is the former which causes your disorder, as you say in your letter,
it is obvious that when that has been dispersed the other will be removed at the same
time, and when the root has been plucked up, the branches perish with it;-and if the
branches continue flowering and flourishing, and producing an unnatural amount of fruit I
cannot believe that you have been set free from the root of your distress.

16 Therefore do not show me words but facts, and, if you get well, you will see letters
sent to you again exceeding the limits of former communications. Deem it then no small
consolation that I am alive, and in good health, and that in the midst of such
circumstances I have been set free from sickness and infirmity, which, as I know, is a
great annoyance and vexation to my enemies. It follows therefore that you should deem this
the greatest encouragement, and the crown of your consolation. Do not call your household
desolate, which has now a higher place assigned to it in Heaven by reason of the
sufferings which it endures. I was grievously distressed on account of Pelagius the monk.
Consider therefore what great rewards they deserve who bravely hold their ground, when men
who pass their time in such a habit of disci line and endurance are found susceptible of
degradation.

3 - TO OLYMPIAS

1 Having risen from the very gates of death I address this letter to the discreet lady;
and I am very glad that thy servants have met me just as I am anchoring at last in
harbour. For had they met me when I was still tossing on the open sea, and experiencing
the cruel waves of bodily sickness, it would not have been easy for me to deceive your
cautious spirit, by sending good tidings instead of sorrowful. For the winter, which has
become more than commonly severe, brought on a storm of internal disorder even more
distressing, and during the last two months I have been no better than one dead, nay
worse. For I had just enough life to be sensible of the horrors which encircled me, and
day and dawn and noon were all one night to me as I spent all my time closely confined to
my bed, and in spite of endless contrivances I could not shake off the pernicious effects
of the cold; but although I kept a fire burning, and endured a most unpleasant amount of
smoke, and remained cooped up in one chamber, covered with any quantity of wraps, and not
daring to set a foot outside the threshold I underwent extreme sufferings, perpetual
vomiting supervening on headache, loss of appetite, and constant sleeplessness. Thus
restlessly did I pass through my long dark sea of troubles But not to distress thy mind by
dwelling upon my miseries, from all of them I am now relieved.

2 For as soon as spring approached, and a little change in the temperature took place, all
my troubles spontaneously vanished. Nevertheless I still require great care as regards
diet; therefore I put only a light load on my stomach, so that it may be able to digest it
easily. But it has occasioned me no little concern to learn that my discreet mistress was
brought to the verge of death. Nevertheless in consideration of my great affection, and
anxiety, and solicitude for your welfare I was relieved from this care, even before the
arrival of your letters, many persons having come from thence who brought me tidings of
your restoration to health. 3 And now I am exceedingly glad and delighted to hear, not
only that you have been released from your infirmity, but above all that you bear the
things which befall you so bravely, calling them all but an idle tale; and, which is
indeed a greater matter, that you have applied this name even to your bodily infirmity,
which is an evidence of a robust spirit, rich in the fruit of courage. For not only to
bear misfortunes bravely-but to be actually insensible to them, to overlook them, and with
such little exertion to wreathe your brows with the garland prize of patience, neither
labouring, nor toiling, neither feeling distress nor causing it to others, but as it were
leaping and dancing for joy all the while, this is indeed a proof of the most finished
philosophy. Therefore I rejoice, and leap for joy; I am in a flutter of delight, I am
insensible to my present loneliness, and the other troubles which surround me, being
cheered, and brightened, and not a little proud on account of your greatness of soul, and
the repeated victories which you have won, and this, not only for your own sake, but also
for the sake of that large and populous city, where you are like a tower, a haven, and a
wall of defence, speaking in the eloquent voice of example, and through your sufferings
instructing either sex to strip readily for these contests, and descend into the lists
with all courage, and cheerfully bear the toils which such contests involve.

4 And the wonder is that without thrusting yourself into the forum, or occupying the
public centres of the city, but sitting all the while in a small house and confined
chamber you serve and anoint the combatants for the contest, and whilst the sea is thus
raging round you, and the billows are rising to a crest, and crags and reefs, and rocky
ledges and fierce monsters appear on every side, and everything is shrouded in the most
profound darkness you, setting the sails of patience, float on with great serenity, as if
it was noonday, and calm weather, and a favourable breeze wafting you on, and so far from
being overwhelmed by this grievous tempest are not even sprinkled by the spray; and very
naturally so; such is the force of virtue as a rudder. Now merchants and pilots, and
sailors and voyagers when they see clouds gathering up, or fierce winds rushing down upon
them, or the breakers seething with an abundance of foam keep their vessels moored inside
harbour; and if they chance to be tempest-tossed in the open sea they do their best, and
devise every means to bring their ship to some anchorage, or island or shore.

5 But you, although such innumerable winds, and fierce waves burst upon you together, and
the sea is heaved up from its very depths owing to the severity of the storm, and some are
submerged, others floating dead upon the water, others drifting naked upon planks, you
plunging into the mid ocean of calamities call all these things an idle tale, sailing on
with a favourable breeze in the midst of the tempest; and naturally so; for pilots, even
if they are infinitely wise in that science, nevertheless have not skill sufficient to
withstand every kind of storm; consequently they often shrink from doing battle with the
waves. But the science which you have is superior to every kind of storm-the power of a
philosophic soul-which is stronger than ten thousand armies, more powerful than arms, and
more secure than towers and bulwarks. For the arms, and bulwarks, and towers which
soldiers have, are serviceable for the security of the body only, and this not always, nor
in every way; but there are times when all these resources are baffled, and leave those
who fly to them for refuge destitute of protection. But thy powers do not repel the
weapons of barbarians, nor the devices of hostile men, nor any assaults and stratagems of
that kind, but they have trampled under foot the constraining forces of nature, put down
their tyranny and levelled their citadel.

6 And whilst ceaselessly contending with demons, you have won countless victories, yet
have not received a single blow, but stand unwounded in the midst of a storm of darts and
turn the spears which are hurled at you back upon those who discharge them. Such is the
wisdom of your art; by the sufferings which you undergo you take vengeance on those who
inflict them; by the plots of which you are the subject you put your enemies to pain,
possessing in their malice the best foundation for the materials of fame. And you, knowing
these things well yourself, and having gained perception by experience, naturally call
them all an idle tale. For how, pray, should you not call them by that name, possessing as
you do a mortal body, and yet despising death as if you were hastening to quit a foreign
country, and return to your own land; a chronic sufferer from the most severe infirmity,
and yet more cheerfully disposed than the thriving and robust, not depressed by insults,
nor elated by honours and glory, the latter being a cause of infinite mischief to many who
after an illustrious career in the priesthood, and after reaching extreme old age, and the
most venerable hoar hairs, have fallen into disgrace on this account, and become a common
spectacle of derision for those who wish to make merry.

7 But you on the contrary, woman as you are, clothed with a fragile body, and subject to
these severe attacks, have not only avoided falling into such a condition yourself, but
have prevented many others from so doing. They indeed before they had advanced far in the
contest, even at the very outset and starting point, have been overthrown; whereas you,
after having gone countless times round the farther turning post, have won a prize in
every course, after playing your part in manifold kinds of wrestling and combats. And very
naturally so; for the wrestlings of virtue do not depend upon age, or bodily strength, but
only on the spirit and the disposition. Thus women have been crowned victors, while men
have been upset; so also boys have been proclaimed conquerors. while aged men have been
put to shame. It is indeed always fitting to admire those who pursue virtue, but
especially when some are found to cling to it at a time when many are deserting it.

8 Therefore, my sweet lady, you deserve superlative admiration, inasmuch as after so many
men, women, and aged persons who seemed to enjoy the greatest reputation have been turned
to flight, all lying prostrate before the eyes of the world, and this not after a severe
onslaught, nor any alarming muster of the enemy's force, but overthrown before the
encounter and worsted before the struggle, you on the contrary after so many battles and
such large muster of the enemy are so far from being unstrung, or dismayed by the number
of your adversities, that you are all the more vigorous, and the increase of the contest
gives you an increase of strength. For the recollection of what has been already achieved
becomes the ground of cheerfulness, and joy, and greater zeal. Therefore I rejoice, and
leap for joy; for I will not cease repeating this, and taking about with me everywhere the
material of my joy; so that although my separation from you distresses you, yet you have
this very great consolation arising from your successful exploits; for I also who am
banished to so great a distance gain no small cheerfulness from this cause,-I mean your
courage.

4 - TO OLYMPIAS

1 Why do you lament? why do you belabour yourself, and demand of yourself a punishment
which your enemies were not able to demand from you, having thus abandoned your soul to
the tyranny of dejection? For the letters which you sent to me by the hands of Patricius
have discovered to me the wounds which have been inflicted on your mind. Wherefore also I
am very sorrowful and much distressed that when you ought to be using every exertion and
making it your business to expel dejection from your soul, you go about collecting
distressing thoughts, even inventing things (so you say) which do not exist, and tearing
yourself to pieces for no purpose, and to your very great injury. For why are you grieved
because you could not remove me from Cucusus? Yet indeed, as far as you were concerned,
you did remove me, having made every exertion and endeavour for this purpose. And even if
it has not been actually accomplished you ought not to be vexed on that account. For
perhaps it seemed good to God that I should be set to run the longer double course, in
order that the garland of victory might be rendered more glorious. Why then are you vexed
on account of these things, in consequence of which my fame is spread abroad, when you
ought to leap and dance for joy and bind wreaths upon your brow, because I have been
deemed worthy of so great an honour which far exceeds my merits?

2 Is it the desolation of this place which grieves you? Yet what can be pleasanter than my
sojourn here? I have quietness, and tranquillity, plenty of leisure and good bodily
health. For although the town has neither market-place nor market that is nothing to me.
For all things are poured abundantly upon me as out of a flowing spring. I find my lord
the Bishop here and my lord Dioscorus are constantly employed in providing for my
refreshment. And the good Patricius will tell you that as far as my sojourn here is
concerned I pass my time cheerfully and gladly, surrounded by attention. But if you lament
the events which occurred in Caesarea, here again your conduct is unworthy of yourself.
For there also bright garlands of victory were woven for me, inasmuch as all were
proclaiming and publishing my praises, and expressing wonder and astonishment at the ill-
treatment to which I had been subjected followed by expulsion. Meanwhile however do not
let any one know these things, although they are the theme of much gossip. For my lord
Poeanius has disclosed to me that the presbyters of Pharetrius himself have arrived on the
spot, who declare that they were in communion with me and had no communication or
intercourse or partnership with my adversaries. Therefore to avoid upsetting them do not
let any one know these things. For certainly the things which befell me were very
grievous:

3 and if I had not suffered any other distress the events which happened there would have
sufficed to procure innumerable rewards for me: so extreme was the danger which I
encountered. Now I beseech you to keep these matters secret, and so I will give you a
short account of them, not in order to grieve you but rather to make you glad. For herein
consists the material of my gain, herein consists my wealth, herein the means of getting
rid of my sins-that my journey is continually encompassed by trials of this kind, and that
they are inflicted upon me by persons from whom they were quite unexpected. For when I was
about to enter the region of Cappadocia, having escaped from that man of Galatia, who
nearly threatened me with death, many persons met me on the way saying "the lord
Pharetrius is awaiting you, and going about in all directions for fear of missing the
pleasure of meeting you, and making every possible endeavour to see you, and embrace you,
and show you all manner of affectionate regard; and he has set the monasteries of men and
women in motion for this purpose. Now when I heard these things I did not expect that any
of them would really take place, but formed an impression in my own mind precisely the
reverse: but of this I said nothing to any of those who brought me this message.

4 2. Now when I arrived late one evening at Cae;sarea, in an exhausted and worn-out
condition, being in the very height of a burning fever, faint and suffering to the last
degree, I lighted upon an inn situated just at the outskirts of the city, and took great
pains to find some physicians and allay this fiery fever; for it was now the height of my
tertian malady. And in addition to this there was the fatigue of the journey, the toil,
the strain, the total absence of attendants, the difficulty of getting supplies, the want
of a physician, the wasting effects of toil, and heat and sleeplessness; thus I was well
nigh a dead man when I entered the city. Then indeed I was visited by the whole body of
the clergy, and the people, monks, nuns, physicians, and I had the benefit of great
attention, as all paid me every kind of ministration and assistance. Yet even thus, being
oppressed by the lethargy arising from the feverish heat I was in an extremely distressed
condition. At length by degrees the malady was coming to an end and abating. Pharetrius
however nowhere appeared; but waited for my departure, I know not with what purpose in
view. When then I saw that my disorder had slightly abated I began to form plans for my
journey so as to reach Cucusus, and enjoy a little repose after the calamities of the way.

5 And whilst I was thus situated it was suddenly announced that the Isaurians in countless
multitudes were overrunning the district of Caesarea, and had burnt a large village, and
were most violently disposed. The tribune, having heard this, took the soldiers which he
had and went out. For they were afraid lest the enemy should make an assault also upon the
city, and all were in terror, and in an agony of alarm the very soil of their country
being in Jeopardy, so that even the old men undertook the defence of the walls. While
affairs were in this condition suddenly towards dawn a rabble of monks (for so I must call
them, indicating their frenzy by the expression) rushed up to the house where we were,
threatening to set fire to it, and to treat us with the utmost violence unless we turned
out of it. And neither the fear of the Isaurians, nor my own infirmity which was so
grievously afflicting me, nor anything else made them more reasonable, but they pressed
on, animated by such fierce rage that even the proconsular soldiers were terrified. For
they kept threatening them with blows and boasted that they had shamefully beaten many of
the proconsular soldiers. The soldiers having heard these things, sought refuge with me,
and entreated and beseeched me, saying "even if we are to fall into the hands of the
Isaurians deliver us from these wild beasts. When the governor heard this he hastened down
to the house intending to succour me.

6 But the monks would not pay any heed to his exhortations, and in fact he was powerless.
Perceiving the great strait in which affairs were placed and not daring to advise me
either to go out to certain death, or on the other hand to stay indoors, owing to the
excessive fury of these men, he sent to Pharetrius beseeching him to grant a few days
respite on account of my infirmity and the impending danger. But even then nothing was
effected, and on the morrow the monks arrived even fiercer than before, and none of the
presbyters dared to stand by me and help me, but covered with shame and blushes (for they
said that these things were done by the instructions of Pharetrius) they concealed
themselves and lay hid, not responding even when I called them. What need to make a long
story? Although such great terrors were imminent, and death well nigh a certainty, and the
fever was oppressing me (for I had not yet got relief from the troubles arising from that
cause) I flung myself at high noon into the litter, and was carried out thence, all the
peopleshrieking and howling, and imprecating curses on the perpetrator of these deeds,
whilst every one wailed and lamented. But when I got outside the city, some of the clergy
also gradually came out and escorted me, mourning as they went. And having heard some
persons say "Where are you leading him away to manifest death?

7 one of those who was warmly attached to me said to me "Depart I entreat you; fall into
the hands of the Isaurians, provided you get clear away from us. For wherever you may
fall, you will fall into a place of security, if only you escape our hands. Having heard
and seen these things the good Seleucia, the generous wife of my lord Ruffinus (a most
attentive friend she was to me), exhorted and entreated me to lodge at her suburban house
which was about five miles from the city and she sent some men to escort me, and so I
departed thither. 8 3. But not even there was this plot against me to come to an end. For
as soon as Pharetrius knew what she had done, he published, as she said many threats
against her. But when she received me into her suburban villa I knew nothing of these
things; for when she came out to meet me she concealed these things from me, but disclosed
them to her steward who was there, and ordered him to afford me every possible means of
repose, and if any of the monks should make an assault, wishing to insult or maltreat me,
he was to collect the labourers from her other farms, and thus marshal a force against
them. Moreover she besought me to take refuge in her house, which had a fortress and was
impregnable, that I might escape the hands of the bishop and monks. This however I could
not be induced to do, but remained in the villa, knowing nothing of the plans which were
devised after these things. For even then they were not content to desist from their fury
against me but Pharetrius beset the lady as she says, straitly threatening her,
constraining and forcing her to expel me even from the suburbs, so that at midnight, I
knowing nothing of these things, the lady being unable to endure his annoyance, announced,
without my knowledge, that the barbarians were at hand, for she was ashamed to mention the
compulsion which she had undergone.

9 So in the middle of the night Evethius the presbyter came to me, and having roused me
from sleep, exclaimed with a loud voice "Get up, I pray you, the barbarians are upon us,
they are dose at hand. Imagine my condition on hearing this! Then, when I said to him what
must we do? we cannot take refuge in the city lest we suffer worse things than what the
Isaurians are going to do to us, he compelled me to go out. It was midnight, a dark, murky
night without a moon-a circumstance which filled up the measure of our perplexity-we had
no companion, no assistant, for all had deserted us. Nevertheless under the pressure of
fear and in the expectation of immediate death, I got up, suffering as I was, having
ordered torches to be lit. These however the presbyter ordered to be put out, for fear as
he said lest the barbarians should be attracted by the light and attack us; so the torches
were extinguished. Then the mule which carried my litter fell on its knees, the road being
rugged, and steep and stony, and I who was inside was thrown down and narrowly escaped
destruction, after which I dismounted, and was dragged along on foot, being held fast by
Evethius the presbyter (for he also had alighted from his mule), and so I plodded on, led,
or rather hauled by the hand, for to walk was impossible through such a difficult country,
and amongst steep mountains in the middle of the night.

10 Imagine what my sufferings must have been, encompassed as I was by such calamities, and
oppressed by the fever, ignorant of the plans which had been made, but in terror of the
barbarians and trembling. with the expectation of falling into their hands. Do you not
think that these sufferings alone, even if nothing else besides had befallen me, would
avail to blot out many of my sins, and afford ample material for obtaining praise with
God? Now the reason of all this, at least as I suppose, was, that as soon as I arrived in
Caesarea, those who were in official positions, the learned men who were ex-vicars, and
ex-governors, the ex-tribunes and indeed the whole people visited me every day, paid me
great attention, and treated me as the apple of their eye; I suppose these things
irritated Pharetrius and that the envy which drove me from Constantinople did not refrain
from pursuing me even here. This at least is what I suppose, for I do not positively
declare it but only suspect it to be the fact.

11 And what is one to say about the other events which happened on the way, the fears and
the perils? as I recall them day by day, and continually bear them in mind, I am elated
with pleasure, I leap for joy as one who has a great treasure laid up in store for him;
for such is my position and feeling about them. Wherefore also I beseech your Honour to
rejoice at these things, to be glad, and leap for joy, and to glorify God who has counted
me worthy to suffer such things And I beseech you to keep these matters to yourself, and
not to divulge them to any one, although for the most part the proconsular soldiers can
fill all the city (with the story) as they themselves have undergone extreme danger. 12 4.
Nevertheless do not let any one know this from your prudence, but rather put down those
who talk about it. But if you are distressed lest the consequences of my ill-treatment
should remain, know for certain that I have shaken myself entirely free from them, and
that I am in better bodily health than when I was sojourning in Caesarea. And why do you
dread the cold? for a suitable dwelling has been prepared for me, and my lord Dioscorus
does and arranges everything so as to prevent my having the least sensation of cold. And
if I may form a conjecture from the outset of my experience, the climate now seems to me
oriental in character, no less than that of Antioch. So great is the warmth, so pleasant
is the temperature. But you have grieved me much by saying, "perhaps you are annoyed with
me as having neglected you," yet I despatched a letter many days ago to your honour
begging you not to move me from this place. Now I have had occasion to consider that you
need a strong defence and much toil and labour to be able to make a satisfactory apology
for this expression. But perhaps you have made a partial apology, by saying "I am
generally occupied in thinking how to increase my affliction." But I in my turn reckon it
as the greatest accusation that you should say "I take a pride in increasing my sorrow by
thinking over it:" for when you ought to make every possible effort to dispel your
affliction you do the devil's will, by increasing your despondency and sorrow. Are you not
aware how great an evil despondency is?

13 As to the Isaurians, dismiss your fears in future concerning them: for they have
returned into their own country: and the governor has done everything necessary in this
respect; and I am in far greater security here than when I was in Caesarea. For in future
I have no one to fear so much as the bishops, with a few exceptions. On account of the
Isaurians then fear nothing: for they have retreated, and when winter has set in they are
confined to their own homes, although they may possibly come out after Whitsuntide. And
what do you mean by saying that you have not the benefit of letters from me? I have
already sent you three long letters, one by the proconsular soldiers, one by Antonius, and
the third by Anatolius my servant; two of them were a salutary medicine capable of
reviving any one who was desponding or stumbling, and conducting him into a healthy state
of serenity. When you have received these letters then go over them constantly and
thoroughly, and you will perceive their force and enjoy experience of their healing power,
and benefit, and will inform me that you have derived much advantage therefrom. I have
also a third letter ready, similar to these, which I do not choose to send at the present
time having been exceedingly vexed at your saying "I accumulate sorrowful thoughts, even
inventing things which do not exist," an utterance unworthy of yourself, which makes me
hide my head for shame.

14 But read those letters which I have sent, and you will no longer say these things, even
if you are infinitely bent on being despondent. I at least have not ceased, and will not
cease saying that sin is the only thing which is really distressing; and that all other
things are but dust and smoke. For what is there grievous in inhabiting a prison and
wearing a chain? or in being ill-treated when it is the occasion of so much gain? or why
should exile be grievous or confiscation of goods? These are mere words, destitute of any
terrible reality, words void of sorrow. For if you speak of death you only mention that
which is the debt of nature: a thing which must in any case be undergone even if no one
hastens it: and if you speak of exile you mention that which only involves a change of
country and the sight of many cities: or if you speak of confiscation of goods you mention
what is only freedom and emancipation from care.

15 5. Do not cease to pay attention to Maruthas the Bishop, as far as it concerns you, so
as to lift him up out of the pit. For I have special need of him on account of the affairs
in Persia. And ascertain from him, if you can, what has been accomplished there through
his agency, and for what purpose he has come home, and let me know whether you have
delivered the two epistles which I sent to him: and if he is willing to write to me, I
will write again to him: but if he should not be willing let him at least signify to your
prudence whether any thing more has taken place there, and whether he is likely to
accomplish anything by going thither again. For on this account I was anxious to have an
interview with him. Nevertheless let all things which depend on you be done, and take care
to fulfill your own part, even if all men are rushing headlong to ruin. For your reward
will thus be perfected. By all means therefore make friends with him as far as it is
possible. I beseech you not to neglect what I am about to say, but to pay diligent heed to
it. The Marsian and Gothic monks where the Bishop Serapion has constantly been concealed
have informed me that Moduarius the deacon has come bringing word that Unilas, that
excellent bishop whom I lately ordained and sent into Gothia, has been laid to rest, after
achieving many great exploits:

16 and the deacon was the bearer of a letter from the king of the Goths begging that a
bishop might be sent to them. Since then I see no other means of meeting the threatened
catastrophe with a view to its correction save delay and postponement (as it is impossible
for them to sail into the Bosporus or into those parts at the present time), take measures
to put them off for a time on account of the winter season: and do not by any means
neglect this: for it is a matter of the greatest importance. For there are two things
which would specially distress me if they were to happen, which God forbid: one is that a
bishop should be appointed by these men who have wrought such great wickedness, and who
have no right to appoint, and the other is that any one should be made without
consideration. For you know yourself that they are not anxious to create some worthy man
bishop, and if this should take place, which heaven forbid, you are aware what will
follow. Use all diligence therefore to prevent either of these things happening: but if it
were possible for Moduarius quietly and secretly to hasten out to me it would be of the
greatest advantage. But if this is not possible let what is practicable under the
circumstances be done. For that which takes place in the case of money, and actually
occurred in the case of the widow in the gospel, also holds good in the case of practical
affairs.

17 For as that poor woman when she had cast two mites into the treasury surpassed all
those who had cast in more, because she used up her whole substance: even so they who
devote themselves to the work in hand with all their might discharge it completely, so far
as they are concerned, even if nothing results from it, and they have their reward
perfected. 18 I am very grateful to Hilarius the bishop: for he wrote to me asking to be
allowed to depart to his own country, and to set things in order there, and then to come
back again. As his presence therefore is of great service (for he is a devout, inflexible,
and zealous man) I have urged him to depart and to return speedily. Take care then that
the letter is quickly and safely delivered to him and not cast on one side: for he eagerly
and earnestly begged for letters from me, and his presence is a great benefit. By all
means therefore have a care of the letters; and if Helladius the presbyter be not on the
spot see that they are delivered to my friends by the hands of some discreet man who has a
head on his shoulders.

5 - TO OLYMPIAS

1 Nothing strange or unnatural has befallen your Piety, but only what is quite natural and
consonant to reason, that by a constant succession of trials the sinews of your soul
should become more braced, and your zeal and energy for the struggle increased, and that
you should therefrom derive much joy. For such is the nature of affliction;-when it lays
hold of a brave and noble soul, this is what it is wont to effect. And as the fire makes
the piece of gold, when it is applied to it, of better proof: so also affliction when it
visits golden characters renders them purer and more proven. Wherefore also Paul said
"affliction worketh patience, and patience probation. For these reasons I also rejoice and
leap for joy, and derive the greatest consolation of this my solitude from a consideration
of thy fortitude. On this account, even though innumerable wolves encompass thee, and many
crowds of wicked doers, I fear nothing; but I pray both that existing temptations may be
suppressed, and that others may not occur, thus fulfilling the Lord's precept who bids us
pray that we may not enter into temptation; but if it should be permitted to happen again
I have good confidence concerning thy golden soul, which acquires therefrom the greatest
riches for itself. For by what means will they be able to terrify you, who dare everything
to their own destruction? Will it be by loss of goods? But I know well that these are
counted by thee as dust and cheaper than dirt.

2 Or shall it be by expulsion from country and home. But you know how to dwell in great
and populous cities as if they were uninhabited, spending the whole of your time in
quietness and rest, and treading worldly ambitions under foot. Or do they threaten death?
This also you have constantly practiced by anticipation, and if they should drag you to
slaughter, they will be dragging a body which is already dead. What need to speak more at
length? No one will be able to do anything to thee of this kind which he will not find you
have already abundantly made yourself undergo. For by always walking in the narrow and
strait path, you have trained yourself in all these things. Wherefore having practised
this most beautiful art in the course of your training, you now shine forth the more
gloriously in the contest itself, not only being in no wise disturbed by the things which
are happening, but rather elated, and leaping and dancing for joy. For the contests which
you have anticipated in your training you now undertake with much ease, although it be in
a woman's body, feebler than a cobweb, treading under foot with derisive scorn the fury of
lusty men gnashing their teeth upon you; being ready to suffer even worse things than they
prepare for you. Happy and thrice happy are you by reason of the crowns of victory to be
won, but even more by reason of the contest itself.

3 For such is the nature of these struggles, even before the prizes are given even in the
midst of strife they have their recompense and reward;-the pleasure which you are now
enjoying, the cheerfulness, the courage, the endurance, the patience, the power which is
proof against capture and conquest and rises superior to all things; the perfect training
which renders you insensible to any terror at the hands of any one, the power of standing
on a rock in the midst of mighty billows of tribulation, and sailing in a calm with a
favourable breeze when the sea is raging around you. These are the prizes of affliction
even in this world before the kingdom of heaven is won. For I know very well that, even at
this present time, being elated with joy, thou dost not consider thyself clothed with a
body, but if an opportunity should summon thee to do it, thou wouldst divest thyself of it
more readily than others do of the raiment which they wear. Rejoice therefore and be glad
both for thyself, and for those who have died a blessed death, not in a bed, nor in a
house, but in prison, and chains, and torment; and bewail those only who do these things,
and grieve for them. But since you also wish to be informed concerning my bodily health,
let me tell you that I have been relieved for the present from the infirmity which was
lately oppressing me, and am now in a more comfortable condition:

4 the only fear is lest the winter on its return should again make havoc of my feeble
digestion; and as far as the Isaurians are concerned we now enjoy great security. 5 The
following letter is added as a specimen, out of a very large number, of the natural,
almost playful style, and tone of warm affection, in which Chrysostom wrote to his
intimate friends. All his extant letters were written during his exile, and therefore
there is much repetition in their contents, and great general similarity of character.


CORRESPONDENCE WITH INNOCENT, BISHOP OF ROME
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CORRESPONDENCE WITH INNOCENT, BISHOP OF ROME John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

CORRESPONDENCE OF ST. CHRYSOSTOM WITH INNOCENT, BISHOP OF ROME

1 Of these four letters the last three were written during the final exile of St.
Chrysostom from Constantinople. The first was written a few weeks before his departure.
The complication of events which led to that exile cannot be unfolded here. The student
will find a full account of them in most historians of this period of the Church, both
ancient and modern, and in the Life of St. Chrysostom by the editor of this volume
chapters XVI-XIX. It must suffice to say here that Theophilus Patriarch of Alexandria
having been summoned by an imperial mandate to Constantinople to be tried on the charge of
having cruelly ill-treated certain Egyptian monks, formed a cabal amongst the enemies of
St. Chrysostom, and artfully contrived to change his own position from that of the accused
into that of the accuser. His devices were in the end only too successful, and in the
summer of the year 404 St. Chrysostom was driven from his see, never to return.

2 The first letter of St. Chrysostom seems to have been written soon after Easter 404 and
refers to the events immediately preceding his expulsion. The second was written, as we
learn from the letter itself, after he had entered the third year of his exile, probably
near the close of the year 406. Copies of the first letter were addressed also to Venerius
Bishop of Milan, and Chromatius Bishop of Aquileia. It is interesting therefore as
indicating the relation between the Eastern and Western branches of the Church at the
beginning of the fifth century. On the one hand it illustrates the growing tendency of
Christendom to appeal to the authority of the Western Church, especially of the Bishop of
Rome, on questions of ecclesiastical discipline. The law-making, law-protecting spirit of
the West is invoked to restrain the turbulence and licentiousness of the East. no jealousy
is entertained of the Patriarch of the old Rome by the Patriarch of the new. But on the
other hand it is to be noted that the Bishop of Rome is in no sense addressed as a supreme
arbitrator: aid and sympathy are solicited from him as from an elder brother, and two
other prelates of Italy are joint recipients with him of the appeal.

3 To Chrysostom Innocent writes, as friend to friend and bishop to brother bishop, a
letter of Christian consolation and encouragement, not entering into the legal questions
of the case, and not pledging himself to decisive action of any kind. In his letter to the
Church of Constantinople he denounces the illegality of the late proceedings of Theophilus
and his accomplices, in the strongest terms; but insists upon the necessity of convoking
an oecumenical council as the only means of allaying the tempest. And it must be allowed
that he did his best to accomplish this object. He wrote a letter to Honorius, the Emperor
of the Western Empire, who resided at Ravenna, describing the pitiable condition of the
Church at Constantinople. The Emperor issued an order for the convention of an italian
synod, and the synod, swayed no doubt by Innocent, requested Honorius to write to his
brother Arcadius the Eastern Emperor urging the convention of a general council to be held
in Thessalonica which would be a convenient meeting-point for the prelates of East and
West. Honorius complied, and the letter was despatched under the care of a deputation from
the Italian Church, consisting of five bishops, two priests and a deacon. They were the
bearers also of letters from Innocent, and the Bishops of Milan and Aquileia, and of a
memorial from the Italian synod, recommending that Chrysostom should be reinstated in his
see before he was required to take his trial before the Council. The party hostile to
Chrysostom however had now such complete sway over the court at Constantinople that the
deputation never succeeded in getting an audience with the Emperor, and after suffering
many insults and indignities, returned to Italy without having accomplished anything.

4 The letters of Innocent were probably written in Latin, and afterwards translated into
Greek. The Greek version is in several passages clumsy and obscure.

Letter from St. John Chrysostom to Innocent, Bishop of Rome.

5 TO MY Lord, The Most Reverend And Divinely Beloved Bishop Innocent, John Sends Greeting
IN The Lord. 6 1. I Suppose that even before receiving our letter your Piety has heard of
the iniquity which has been perpetrated here. For the magnitude of our distress has left
scarcely a single portion of the world uninformed of this grievous tragedy: for report
carrying the tidings of what has happened to the very extremities of the earth, has
everywhere caused great mourning and lamentation. But inasmuch as we ought not to mourn,
but to restore order, and to see by what means this most grievous storm of the Church may
be stayed, we have deemed it necessary to persuade my lords, the most honoured and pious
bishops Demetrius, Pansophius, Pappus and Eugenius to leave their own churches, and
venture on this great sea voyage, and set out on a long journey from home, and hasten to
your Charity, and, after informing you clearly of everything, to take measures for
redressing the evils as speedily as possible. And with them we have sent the most honoured
and beloved of our Deacons, Paulus and Cyriacus, but we also ourselves, in the form of a
letter, will briefly instruct your Charity concerning the things which have come to pass.
For Theophilus, who has been entrusted with the presidency of the Church in Alexandria,
having been commanded to repair alone to Constantinople, certain men having brought an
accusation against him to the most devout Emperor, arrived bringing with him no small
multitude of Egyptian Bishops, as if wishing to show from the outset, that he came for war
and antagonism;

7 moreover when he set foot in the great and divinely beloved Constantinople he did not
enter the Church according to the custom and the law which has prevailed from ancient
time, he held no intercourse with us, and admitted us to no share in his conversation, his
prayers, or his society: but as soon as he disembarked, having hurried past the vestibule
of the Church, he departed and lodged somewhere outside the city, and although we
earnestly entreated him, and those who had come with him, to be our guests (for everything
had been made ready, and lodgings provided, and whatever was suitable) neither they, nor
he consented. We seeing this, were in great perplexity, not being able to discover the
cause of this unjust hostility; nevertheless we discharged our part, doing what became us,
and continually beseeching him to meet us and to say for what cause he hazarded so great a
contest at the outset, and threw the city into such confusion. But as he did not choose to
state the reason, and those who accused him were urgent, our most devout Emperor summoned
us and commanded us to go outside the walls to the place where Theophilus was sojourning,
and hear the argument against him. For they accused him of assault, and slaughter and
countless other crimes;

8 but knowing as we did the laws of the fathers, and paying respect and deference to the
man, and having also his own letters which prove that lawsuits ought not to be taken
beyond the border, but that affairs of the several provinces should be treated within the
limits of the province, we would not accept the office of judge, we would not accept the
office of judge, but deprecated it with great earnestness. But he, as if striving to
aggravate the former insults, having summoned myarchdeacon, by a stretch of arbitrary
power, as if the Church were already widowed, and had no bishop, by means of this man
seduced all the clergy to his own side; and the Churches became destitute, as the clergy
in each were gradually withdrawn, and instructed to hand in petitions against us, and
trained to prepare accusations. And having done this he sent and summoned us to trial,
although he had not yet cleared himself of the charges brought against him, a proceeding
directly contrary to the canons and to all the laws.

9 2. But we being aware that we were not cited to a trial (for otherwise we would have
presented ourselves any number of times) but to the presence of an enemy and an adversary,
as was clearly proved by all which occurred both before and after, despatched certain
bishops to him, Demetrius of Pesinus, Eulysius of Apamea, Lupicinus of Appiaria, and the
presbyters Germanus and Severus, who replied with the moderation which became us, and
said, that we did not decline to be judged, but to appear before an open enemy, and
manifest adversary. For how could one who had not yet received any bills of indictment
against me, and had acted from the outset in the manner described, and severed himself
from the Church, from communion, and from prayer, and was training accusers, and seducing
the clergy, and desolating the Church, how, I say, could he with justice mount the throne
of the judge which was not in any sense befitting him? For it is not suitable that one who
belongs to Egypt should act as judge of those who are in Thrace, and this a man who is
himself under an accusation, and an enemy and adversary. Nevertheless he, in no way
abashed, but hurrying on to the completion of his design, although we had declared our
readiness to clear ourselves of the charges in the presence of a hundred yea or a thousand
bishops, and to prove ourselves innocent as indeed we are, would not consent:

10 but in our absence, when we were appealing to a synod, and demanding a trial, and not
shrinking from a hearing of our cause, but only from open enmity, he both received our
accusers and absolved those who had been excommunicated by me, and from them, who had not
yet cleared themselves of the offences laid to their charge, he received complaints
against me, and had minutes made of the proceedings, all which things are contrary to law,
and the order of the canons. But what need is there of a long story? He did not cease
doing and contriving everything until, with all possible display of arbitrary power and
authority, he ejected us from the city and the church, when the evening was far advanced
and all the people were streaming after us. Being drawn by the public informer through the
midst of the city, and dragged along by force I was taken down to the sea, and thrust on
board ship, and made a night voyage, because I appealed to a synod for a just hearing of
my cause. Who could hear these things without tears, even if he had a heart of stone?

11 But seeing, as I said before, that we ought not merely to lament the evils which have
been done, but also to amend them, I beseech your Charity to rouse yourself and have
compassion, and do everything so as to put a stop to the mischief at this point. For even
after what I have mentioned he did not desist from his deeds of iniquity, but sought to
renew the former attack. For when the most devout Emperor had turned out those who
shamelessly rushed into the Church, and many of the Bishops present seeing their iniquity
had retreated into their own dioceses, flying from the incursion of these men as from a
fire devouring all things, we were again invited to the city, and to the Church, from
which we had been unjustly expelled, more than thirty bishops introducing us, and our most
pious Emperor sending a notary for this purpose, while Theophilus immediately took to
flight. For what purpose, and from what cause? When we entered the city we besought our
most pious Emperor to convene a synod for prosecuting the offenders in the late
transactions. Being conscious therefore of what he had done, and dreading conviction, the
imperial letters having been sent in every direction, convoking all men from all quarters,
Theophilus secretly at midnight flung himself into a boat, and so made his escape, taking
all his company with him.

12 3. But even then we did not desist, supported as we were by a clear conscience, from
making the same supplication again to the most devout Emperor: and he, acting as became
his piety, sent to Theophilus again, summoning him from Egypt, and his associates, in
order to give an account of the late proceedings, and informing him that he was not to
suppose that the one-sided deeds which he had so unjustly perpetrated in our absence, and
in violation of so many canons, would suffice for his defence. He did not however submit
to the royal mandate, but remained at home, alleging an insurrection of the people in
excuse, and the unseasonable zeal of certain persons who were attached to him, as he
pretended: and yet before the arrival of the imperial letters this same people had deluged
him with abuse. But we do not make much of these matters now, but have said what we have
said as wishing to prove the fact that he was arrested in his mischievous course. Yet even
after these things we did not rest, but were urgent in our demand that a tribunal should
be formed for the purpose of enquiry and defence: for we said that we were ready to prove
that we ourselves were guiltless, but that they had flagrantly transgressed. For there
were some Syrians amongst those present with him at that time, who were left behind here;

13 and we accosted them expressing our readiness to plead our cause, and frequently
importuned them on this behalf, demanding that the minutes (of the late transactions)
should be given up to us, or that the formal bills of indictment, or the nature of the
charges, or the accusers themselves, should be made known; and yet we did not obtain any
of these things, but were again expelled from the Church. How am I to relate the events
which followed, transcending as they do every kind of tragedy? What language will set
forth these events? what kind of ear will receive them without shuddering? For when we
were urging these things, as I said before, a dense troop of soldiers, on the great
Sabbath itself, as the day was hastening towards eventide, having broken into the Churches
violently drove out all the clergy who were with us, and surrounded the sanctuary with
arms. And women from the oratories who had stripped themselves for baptism just at that
time, fled unclothed, from terror at this grievous assault, not being permitted to put on
the modest apparel which befits women; indeed many received wounds before they were
expelled, and the baptismal pools were filled with blood, and the sacred water reddened by
it. Nor did the distress cease even at this point;

14 but the soldiers, some of whom as we understand were unbaptized, having entered the
place where the sacred vessels were stored, saw all the things which were inside it, and
the most holy blood of Christ, is might happen in the midst of such confusion, was spilt
upon the garments of the soldiers aforesaid: and every kind of outrage was committed as in
a barbarian siege. And the common people were driven to the wilderness, and all the people
tarried outside the city, and the Churches became empty in the midst of this great
Festival, and more than forty bishops who associated with us were vainly and causelessly
expelled together with the people and clergy. And there were shrieks and lamentations, and
torrents of tears were shed everywhere, in the market places, in the houses, in the desert
places, and every part of the city was filled with these calamities; for owing to the
immoderate extent of the outrage not only the sufferers, but also they who did not undergo
anything of the kind sympathized with us, not only those who held the same opinions as
ours. but also heretics, and Jews, and Greeks, and all places were in a state of tumult
and confusion, and lamentation, as if the city had been captured by force. And these
things were perpetrated contrary to the intention of our most pious Emperor, under cover
of night, the Bishops contriving them, and in many places conducting the attack, nor were
they ashamed to have sergeants instead of deacons marching in front of them.

15 And when day dawned all the city was migrating outside the walls under trees and
groves, celebrating the festival, like scattered sheep. 16 4. All which happened
afterwards I leave you to imagine; for as I said before it is not possible to describe
each separate incident. The worst of it is that these evils, great and serious as they
are, have not even now been suppressed nor is there any hope of their suppression; on the
contrary the mischief is extending itself every day, and we have become a laughing stock
to the multitude, or rather I should say, no one laughs even if he is infinitely lawless,
but all men mourn, as I was saying, this new kind of lawlessness, the finishing stroke of
all our ills. 17 What is one to say to the disorders in the other Churches? For the evil
did not stop even here, but made its way to the east. For as when some evil humor is
discharged from the head, all the other parts are corrupted, so now also these evils,
having originated in this great city as from a fountain, confusion has spread in every
direction, and clergy have everywhere made insurrection against bishops, there has been
schism between bishop and bishop, people and people, and will be yet more; every place is
suffering from the throes of calamity, and the subversion of the whole civilized world.
Having been informed then of all these things, my lords, most honourable and devout,
exhibit the courage and zeal which becomes you, so as to put a stop to this great assault
of lawlessness which has been made upon the Churches. For if this custom were to prevail,
and it became lawful for any persons who desired it to enter strange dioceses, so widely
separated, and expel those whom one wished to remove, and do whatever they pleased
according to their own arbitrary power, be assured that all things will go to ruin, and an
implacable kind of war will overrun the whole world, all men attacking others, and being
in turn attacked.

18 Therefore to prevent such confusion overtaking the whole earth yield to our entreaties
that ye will signify by writing that these lawless transactions executed in our absence,
and after hearing one side only, although we did not decline a trial, are invalid, as
indeed they are by the very nature of the case, and that those who are convicted of having
committed such iniquities must be subjected to the penalty of the ecclesiastical laws; and
for ourselves, who have not been detected or convicted, or proved liable to punishment may
we continue to have the benefit of your correspondence, and your love, and all other
things which we have enjoyed aforetime. But if even now those who have committed such
lawless acts are willing to disclose the charges on the strength of which they have
unjustly expelled us, neither memoranda, nor formal bills of indictment being given, nor
the accusers having appeared: yet if an impartial tribunal is formed, we will submit to be
tried, and will make our defence, and prove ourselves guiltless of the things laid to our
charge, as indeed we are: for the things which they have done are outside the bounds of
every kind of order, and every kind of ecclesiastical law and canon. And why do I say
ecclesiastical canon?

19 Not even in the heathen courts would such audacious deeds ever have been committed, or
rather not even in a barbarian court, neither Scythians, nor Sarmatians would ever have
judged a cause in this fashion, deciding it after hearing one side only, in the absence of
the accused, who only deprecated enmity, not a trial of his case, who was ready to call
any number of judges, asserting himself to be innocent and able to clear himself of the
charges in the face of the world, and prove himself guiltless in every respect. 20 Having
considered therefore all these things, and having been clearly informed of all particulars
by my lords, our most devout brethren the bishops, may you be induced to exert your zeal
on our behalf; for in so doing ye will confer a favour not upon ourselves alone but also
upon the Church at large, and ye will receive your reward from God who does all things for
the peace of the Churches. Fare thee well always, and pray for me, most honoured and holy
master.

To Innocent, Bishop of Rome, Greeting in the Lord.

21 Our body it is true is settled in one place, but the pinion of love wings its way round
every part of the world. Even so we also although we be separated by a journey of such
great extent are nigh to your Piety, and in daily communion with you, beholding with the
eyes of love the courage of your soul, the sterling nature of your disposition, your
firmness and inflexibility, the great consolation, constant and abiding, which you bestow
upon us. For in proportion as the billows mount higher, and concealed reefs increase, and
the hurricanes are many does your vigilance wax stronger: and neither the great length of
the journey between us, nor the large amount of time consumed, nor the difficulty in
dealing with events has disposed you to become supine: but ye continue to imitate the best
class of pilots who are on the alert at those times most especially when they see the
waves crested, the sea swelling, the water dashing vehemently, and the deepest darkness in
day-time. Therefore also we feel great gratitude towards you, and we long to send you
showers of letters, thus affording ourselves the greatest gratification. But since we are
deprived of this, owing to the desolation of the place;

22 (for not only of those who arrive from your regions, but even of those who dwell in our
part of the world no one could easily have intercourse with us, both on account of the
distance, the spot in which we are confined being situated at the very extremity of the
country, and also the terror of robbers acting as a bar to the whole journey: we beseech
you rather to pity us because of our long silence, than to condemn us for indolence on
that account. For as a proof that our silence has not been due to negligence, we have now
at last after a long time secured our most honoured and beloved John the presbyter, and
Paul the deacon, and we send a letter through them, and continue to express our gratitude
to you, that you have surpassed even affectionate parents in your good will and zeal
concerning us. And indeed so far as your Piety is concerned all things would have been
duly amended, and the accumulation of evils and offences have been swept away, and the
Churches would have enjoyed peace and a glassy calm, and all things would have floated
along with a smooth stream, and the despised laws and violated decrees of the fathers
would have been vindicated. But since in reality none of these things has taken place,
they who perpetrated the former deeds striving to aggravate their former iniquities, I
omit any detailed narrative of their subsequent proceedings:

23 for the narrative would exceed the limits not merely of a letter but even of a history;
only this I beseech your vigilant soul, even if they who have filled everything with
confusion be impenitently and incurably corrupt, let not those who have undertaken to cure
them become faint-hearted or despondent, when they consider the magnitude of the thing to
be accomplished. For the contest now before you has to be fought on behalf of nearly the
whole world, on behalf of Churches humbled to the ground, of people dispersed, of clergy
assaulted, of bishops sent into exile, of ancestral laws violated. Wherefore we beseech
your Diligence, once, twice, yea many times, in proportion as the storm increases, to
manifest still greater zeal. For we expect that something more will be done for the
purpose of amending these wrongs. But even if this should not take place, ye at least have
your crown made ready for you by the merciful God, and the resistance offered by your love
will be no small consolation to those who are wronged: for now that we are passing the
third year of our sojourn in exile exposed to famine, pestilence, wars, continual sieges,
indescribable solitude, daily death, and Isaurian swords, we are not a little encouraged
and comforted by the constant and abiding nature of your disposition and confidence, and
by revelling in your abundant and genuine love.

24 This is our wall of defence, this is our security, this our calm haven, this our
treasure of infinite blessings, this our gladness, and ground of much joy. And even if we
should be carried off again to some spot more desolate than this, we shall carry this love
away with us as no small consolation of our sufferings.

To the Beloved Brother John, Innocent.

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

26 Innocent, Bishop, to presbyters and deacons, and to all the clergy and people of the
church of Constantinople, the brethren beloved who are subject to the Bishop John,
greeting. 27 From the letters of your love which ye have sent by the hands of Germanus the
presbyter, and Casianus the deacon, I have studied with anxious care the scene of calamity
which ye have placed before my eyes, and by repeated perusal of your description I
thoroughly perceived under what great distress and toil your faith is labouring: and this
is a matter which can be cured only by the consolation of patience: for our God will
speedily grant an end to such great afflictions, and He will aid you in your endurance of
these things. Moreover whilst praising the statement of your case which contains many
testimonies encouraging to patience I notice this necessary consolation placed at the
beginning of the epistle of your love: for the consolation which we ought to have written
to you, ye have anticipated by your letter. For this is the kind of patience which our
Master is wont to supply to those who are in distress, in order that the servants of
Christ when they are in affliction may console themselves by reflecting that the things
which they themselves are suffering have happened to the saints also in former times. And
we also from your letter shall be able to derive consolation: for we are not estranged
from sympathy with you, inasmuch as we also are chastised in your persons. For who will be
able to endure the offences committed by those men who ought to be specially zealous
promoters of the tranquillity of the Church and of concord itself.

28 At the present time, by a perversion of custom, guiltless priests are expelled from the
presidency of their own Churches. And this is what your chief brother, and fellow
minister, John, your bishop has unjustly suffered, not having obtained any hearing: no
crime is charged against him, none is heard. And what is the object of this iniquitous
device? that no pretext for a trial may occur, or be sought, other men are introduced into
the places of living priests, as if those who start from an offence of this description
could be judged by any one to have anything good or to have done anything right. For we
understand that such deeds have never been perpetrated by our fathers; or rather that they
were prevented by the fact that no one had authority given him to ordain another to take
the place of one who was still living. For a spurious ordination cannot deprive the priest
of his rank: seeing that neither can he be a bishop who is wrongfully substituted for
another. And as regards the observance of the canons we lay it down that we ought to
follow those, which were defined at Nicaea, to which alone the Catholic Church is bound to
pay obedience and recognition. And if others are brought forward by certain men, which are
at variance with the canons framed at Nicaea, and are proved to have been composed by
heretics, let them be rejected by the Catholic bishops. For the inventions of heretics
ought not to be appended to the Catholic canons;

29 for by their adverse and unlawful decrees they are always intending to weaken the
design of the canons of Nicaea. Not only therefore do we say that these ought not to be
followed, but rather that they should be condemned amongst heretical and schismatic
decrees, as was formerly done in the Council of Sardica by the bishops who were before us.
For it were more fitting, most honoured brethren, that good deeds should be condemned than
that things done in direct opposition to the canons should have any validity. But what are
we to do against such things at the present time? A synodical decision of them is
necessary, and we have long declared that a synod ought to be convened, as it is the only
means of allaying the agitation of such tempests as these: and if we obtain this it is
expedient that the healing of these evils should be committed to the will of the great
God, and His Christ our Lord. All the disturbances then which have been caused by the envy
of the devil for the probation of the faithful will be mitigated; through the firmness of
our faith we ought not to despair of anything from the Lord. For we ourselves also are
considering much by what means the oecumenical synod may be brought together in order that
by the will of God these disturbing movements may be brought to an end.

30 Let us therefore endure for a while, and fortified by the wall of patience let us hope
that all things may be restored to us by the assistance of our God. Moreover all things
which ye say ye have undergone we have learned by accurate enquiry from our fellow bishops
who have already taken refuge in Rome, although for the most part at different times, that
is to say, Demetrius, Cyriacus, Eulysius and Palladius, who are here with us.


LETTER TO CASTUS, VALERIUS, DIOPHANTUS AND CYRIACUS
===================================================

LETTER TO CASTUS, VALERIUS, DIOPHANTUS AND CYRIACUS John Chrysostom

c. AD 349–407

Archbishop of Constantinople; the golden-mouthed preacher.

TO CASTUS, VALERIUS, DIOPHANTUS, CYRIACUS

Presbyters of Antioch.

1 I Am not surprised that you call my long letter a short one. For this is just the way
with lovers; they do not recognize such a thing as satiety, they will not admit such a
thing as satisfaction, but the more they receive from the objects of their love the more
they seek. Therefore, even if the letter which you have received had been ten times as
large as the former one, it would not have escaped the epithet of "brief; in fact it would
have been called a small letter, and not only would it have been so called, but it would
have actually seemed such in your eyes. Hence I also in my turn am never satisfied with
the measure of affection for me which you have attained, but am always seeking to make
additions to your love-draught, and daily demanding the discharge of your love debt which
is always being paid, and yet is always owing (for it is written, "owe no man anything but
to love one another" ). I am indeed continually receiving what I ask in great abundance,
yet never think that I have received the whole. Do not cease then to pay down this goodly
debt, which has a twofold pleasure. For those who pay, and those who receive, derive equal
enjoyment, inasmuch as they are both alike enriched by the payment; which in the case of
money is an impossibility, for there the one who pays becomes poorer, and only the man who
has received is richer.

2 But this is not what commonly happens in the covenant of love. For he who pays it is not
less bereft of it, as in the case of money when it is transferred to the receiver; but
payment of love makes him who pays richer than before. Knowing these things then, O Sirs,
most honoured and devout, cease not continually displaying this excellent disposition
towards me. For although you need no exhortation for this purpose from me yet as I greatly
long for your love I remind you, even when you need it not, both in order that you may
constantly write to me, and also inform me of the state of your health. For even if you do
not need any one to remind you on this account, I shall not desist from continually
seeking this at your hands; as it is a matter which I have very much at heart. That it is
a difficult task owing both to the season of the year, and the difficulty of the journey,
and the scarcity of travellers who will do this service for you I am well aware:
nevertheless as far as is possible and practicable in the midst of so much difficulty, we
exhort you to write constantly, and crave this favour from your love.


SOURCES AND CREDITS
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THAT NO ONE CAN HARM THE MAN WHO DOES NOT INJURE HIMSELF English translation: an older
public-domain translation as collected in the Writings-Database
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AN EXHORTATION TO THEODORE AFTER HIS FALL English translation: an older public-domain
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CONCERNING LOWLINESS OF MIND English translation: an older public-domain translation as
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CONCERNING THE POWER OF DEMONS English translation: an older public-domain translation as
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AGAINST MARCIONISTS AND MANICHAEANS English translation: an older public-domain
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AGAINST PUBLISHING THE ERRORS OF THE BRETHREN English translation: an older public-domain
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AGAINST THE CIRCUSES AND THEATRES English translation: an older public-domain translation
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FOUR DISCOURSES ON THE RICH MAN AND LAZARUS English translation: an older public-domain
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CHRYSOSTOM'S FIRST SERMON English translation: an older public-domain translation as
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SECOND HOMILY ON THE BIRTHDAY OF OUR SAVIOUR English translation: an older public-domain
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AFTER THE EARTHQUAKE English translation: an older public-domain translation as collected
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HOMILIES ON EUTROPIUS English translation: an older public-domain translation as collected
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HOMILIES ON THE PARALYTIC LET DOWN THROUGH THE ROOF English translation: an older public-
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HOMILY ON THE KALENDS OF JANUARY English translation: an older public-domain translation
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ON THE HOLY MARTYR BABYLAS 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.

EULOGY ON SAINT IGNATIUS 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.

TO THOSE WHO HAD NOT ATTENDED THE ASSEMBLY 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.

LETTER TO A YOUNG WIDOW 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.

LETTERS TO OLYMPIAS 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.

CORRESPONDENCE WITH INNOCENT, BISHOP OF ROME 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.

LETTER TO CASTUS, VALERIUS, DIOPHANTUS AND CYRIACUS 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.