THE EARLY CHURCH FATHERS WRITINGS - VOLUME 84
Gregory the Great: The Dialogues and the Forty Gospel Homilies
c. AD 590 – 594

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INTRODUCTION TO THIS VOLUME
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HOW THIS BOOK IS ARRANGED

This is the eighty-fourth 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 Gregory the Great, The Dialogues and the Forty Gospel Homilies, from the
period about AD 590 – 594.

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. The modern
English version prepared for SermonIndex is used for 40 Homilies on the Gospels (Gregory
the Great); the other works are printed in older public-domain translations.

IN THIS VOLUME

Gregory was born at Rome about AD 540 into a rich senatorial family, served as prefect of
the city, and gave his wealth to found monasteries. He was sent to Constantinople as the
pope’s representative about AD 579, and there began to explain the Book of Job to the
monks who went with him. He was chosen bishop of Rome in AD 590, in a time of plague,
famine and Lombard invasion, and for fourteen years he governed the Church, fed the poor
of Rome, and sent Augustine and his monks to the English. His books on pastoral care, his
homilies, the Dialogues and the Morals on Job were among the most widely read in the
Middle Ages.

The Dialogues are in four books. The first and third tell of holy men and women of Italy,
the second is the life of Saint Benedict, and the fourth is about the soul and the life
after death. The Gospel homilies that follow were preached before the people of Rome and
are printed with the Gospel passage that each one explains. The English translations are
of different ages and styles.

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.


DIALOGUES
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DIALOGUES Gregory the Great

c. AD 540–604

Gregory wrote the four books of the Dialogues in AD 593 and 594, as a conversation with
his deacon Peter, to tell of the holy men and women of Italy. The whole of the second book
is the life of Saint Benedict. The English is the old translation printed at Paris in
1608, re-edited with an introduction by Edmund G. Gardner in 1911.

INTRODUCTION BY THE EDITOR, EDMUND G. GARDNER

The four books of Dialogues of Saint Gregory the Great, "concerning the life and miracles
of the Italian Fathers and the eternity of souls," were written in 593, three years after
his elevation to the papacy, at the request of certain monks of his household. "My
brethren who dwell familiarly with me," writes Gregory to Maximianus, Bishop of Syracuse,
"would have me by all means write something in brief fashion concerning the miracles of
the Fathers, which we have heard wrought in Italy. For this purpose I earnestly need the
help of your charity, that you should briefly inform me of all those which come back to
your memory, or which you have happened yourself to know. For I remember that you related
certain things, which I have forgotten, concerning the lord abbot Nonnosus, who lived near
the lord Anastasius de Pentumis. I beseech you, therefore, to put down this, and whatever
others there are, in your letters, and forward them to me with speed, unless you yourself
are coming to me shortly."

There is no other book that gives us so vivid a picture of religious life in Italy during
the sixth century: the century that witnessed the brief epoch of Gothic domination, the
restoration of the imperial Byzantine power, and finally the invasion of the Lombards,
that "barbarous and cruel nation," writes Gregory, which, "drawn as a sword out of a
sheath," wrought such unutterable havoc and devastation in the peninsula that many, with
Bishop Redemptus, held verily that "the end of all flesh was come." It is the century that
closed the period of classical civilisation, and ushered in that dreariest epoch in the
history of mankind known as the Dark Ages. Inevitably, men turned from the spectacle of a
world "fraught with so many miseries and divers afflictions,"to prepare in the solitude of
the cloister for the end which they deemed fast approaching, if it were not already come.
They naturally sought eagerly to grasp such phenomena as seemed to them miraculous, as
visible signs that God had not utterly abandoned His creation, and to find proofs that the
soul, at least, was immortal, and might look forward to a better life hereafter by
forgiveness of injuries, and by offering herself up before death as a sacrifice to Him
that had made her. It is this that gives pathos even to the apparent triviality of some of
the miracles that Gregory records, and deeper significance to the note on which the work
ends.

Three great figures illumine the general darkness of the sixth century in Italy :
Boethius, the last philosopher of the classical world; Benedict, the organiser or western
monasticism; and Gregory himself the chief agent in the building up of the mediaeval ideal
of the papacy. The Roman senator, Anicius Manlius Severinus Boethius, whom Gibbon calls
"the last of the Romans whom Cato or Tully could have acknowledged for their countryman,"
was tortured to death by the orders of King Theodoric the Goth, in 524 or 525. Dante was
to meet him among the glowing spirits of great teachers in the fourth sphere of Paradise :
"In the vision of all good there rejoiceth the holy soul, who unmasks the world's deceit
to whoso giveth good heed to it. The body whence it was hunted lieth below in Cieldauro,
and it from martyrdom and from exile came unto this peace." Though a martyr for the
liberty of Rome rather than for the faith of Christ, Boethius was (as we now know for
certain) an advocate of Christianity, albeit from the philosophical rather than the
religious standpoint; but his famous work, De Consolatione Philosophiae, composed in his
prison at Pavia under the shadow of death, attempts to "assert eternal Providence and
justify the ways of God to men" from the standpoint of human reason alone. It is somewhat
curious that his name, which rings through the literature of the Middle Ages from Alfred
to Dante, occurs nowhere in the Dialogues, although his fellow-victims under the tyranny
of the last years of Theodoric's rule, John the Pope and Symmachus the Senator, are
mentioned more than once, and the monkish legend of their persecutor's terrible end is
related in full.

Some four or five years after the death of Boethius, Benedict of Nursia founded the great
monastery of Monte Cassino, about 529. Here in 543, fourteen years later, he died. Even in
the west, Benedict was naturally not without precursors; such as Martin of Tours,
Cassianus of Marseilles, Cesarius of Arles, Equitius, who, "by reason of his great
holiness of life, was the father and governor of many abbeys in the province of Valeria,"
and some others; but it was more especially the work of the great Italian monk, whose face
Dante so ardently desired to behold unveiled in Paradise, to elevate this western monastic
life into a system, with fixed laws and an ideal, like the object of hope according to the
scholastic definition, "arduous but not impossible of attainment." The famous rule, the
Regula Sancti Benedicti, which he wrote and promulgated from Monte Cassino (based, in
part, upon the eastern rule of St. Basil), for all its apparent simplicity, is one of the
few great constructive works of the sixth century. Although, from the standpoint of the
Divina Commedia, Dante makes the Saint declare that his regola remained on earth solely to
waste the parchment on which it was written, per danno delle carte, it became the norm
according to which generations of men and women throughout the western world devoted
themselves to the highest spiritual life, and became "kindled by that heat which gives
birth to flowers and holy fruits."

The second book of the Dialogues, De vita et miraculis venerabilis Benedicti, is the
earliest and most authoritative account of St. Benedict that we possess. Indeed, it,
together with his Rule, is our only source for the story of his life and the understanding
of his character. As has been well said, it is "the biography of the greatest Monk,
vritten by the greatest Pope (himself also a Monk.)" Gregory was born probably a year or
two before the death of St. Benedict. The son of the Roman senator, Gordianus, and a scion
of the noble house of the Anicii, he inherited vast possessions in the Roman Campagna and
in the territory of Tivoli, stretching almost to the gates of Praeneste (Palestrina), and
a palace on the Caelian Hill. His childhood was passed amidst the disastrous events of the
struggle between Justinian's generals and the Goths, when Rome was taken and retaken again
and again by the Goths and the barbarian armies of the Empire. In his early manhood, after
the death of Justinian and the recall of Narses to Constantinople, came the even more
disastrous invasion and partial conquest of Italy by the Lombards. "Late and long," he
writes, " I put off the grace of conversion, and, after I had been inspired with celestial
desire, I thought it better to be clothed in the secular habit." In 573, when still a
young man, he was prefect of Rome. A few years later, he became a monk, turned his palace
into a monastery, made over his lands to the monks, and disposed of his property to
religious and public uses. After serving as apocrisiarius, or papal legate, to the
imperial court of Byzantium, for Pope Pelagius II., he was, on the latter's death during
the terrible pestilence that devastated Rome at the beginning of 590, elected Pope, and,
in spite of his resistance, was compelled to accept the choice of the Romans, which (in
accordance with the usage of the times) was confirmed by the Emperor Mauritius.

This is not the place to tell again the story of Gregory's pontificate. Physically a
complete invalid, suffering from almost incessant pain, he held the see for fourteen years
(dying on March 12, 604), with an indefatigable vigour and an incessant activity, in times
of wellnigh unqualified difficulty and gloom. Convinced in his own mind that the end of
the world was at hand (he had announced it to the people in his first public homily as
Pope in St. Peter's, and the conviction abode with him until his death), he nevertheless
did not neglect even the care of temporal things, when these were forced upon him by the
duties of his state and the pressure of the times. His conception of the temporal power of
the papacy, and the relations of Church and State, was poles asunder from that of the
Popes of Dante's century, and essentially the same as that of the poet himself. Of the
vast territorial possessions of the Church, the administration of which he thoroughly
reformed, he regarded the Pope, "not as possessor, but as dispenser of the fruits for the
poor of Christ, on behalf of the Church. Compelled to act as a secular ruler in defence of
Rome against the Lombards, he regarded himself, in the temporal field, as the subject of
the State. Like Dante, he conceives of the Church and State as mutually co-operating, but
ruling over different spheres, and the Emperor is God's vicar and representative on earth
in all things temporal: "What he does, if canonical, we follow;

if it is not canonical, we bear it, as far as we can without sin. In the ecclesiastical
sphere, on the other hand, he is uncompromising in asserting the supremacy of Rome over
all other Christian churches. His work of converting the English, and preparing the
conversion of the Lombards, need not be told here. Gregory was the creator of the
spiritual ideal of the mediaeval papacy, even as Benedict had created that of western
monasticism. The Dialogues were translated into Greek by one of St. Gregory's successors,
Pope Zaccharias I. (741-752): "that so the Grecians might be instructed in the rules of
good living," as Platina's seventeenth-century translator puts it. With a similar desire
for the edification of the English, an Anglo-Saxon version was made, about 890, by Bishop
Werferth of Worcester, at the instigation of Alfred the Great. The Dialogues were among
the most popular reading of the Middle Ages, and early translations exist in almost every
European language. In the fourth book, we find the first rudiments of the mediaeval
conception of the three states of souls in the other world. The story of the vision seen
by a certain soldier is practically the first in the west of those more or less fictitious
visions of Hell, Purgatory, and Heaven, which (inspired so many imitations throughout the
Middle Ages, from Venerable Bede's legends of Fursaeus and Drythelm to the visions of
Tundal, Alberic of Monte Cassino, and the monk Edmund of Eynsham----the long series which
(speaking superficially) may be said to culminate in the Divina Commedia. Dante himself
knew the Dialogues well. His account of St. Benedict in the sphere of Saturn, and his own
vision of the nothingness of the world in his ascent to the Stellar Heaven, were directly
suggested by St. Gregory's words. From Gregory, too, came his doctrine of the "Mansions of
Beatitude," albeit its significance had for him acquired a deeper and intenser note by the
passage through the mystical mind of Bonaventura. Echoes of the Dialogues may likewise be
discerned in the De Monarchia and in the Letter to Can Grande. The influence of Gregory's
earlier work, the Moralia, or Exposition of the Book of Job, is also very marked in many
passages of the Divina Commedia.

The translation of the Dialogues, here offered to the reader, was published at Paris in
1608----seventeen years, that is, before the first English version of Boccaccio's
Decameron. It was dedicated "to the high and excellent princess Anne: by God's singular
providence, Queen of great Britain, France, and Ireland"; that is, to Anne of Denmark, the
consort of King James I. The translator claims to be the first thus to present a book to
her : "For whereas divers, of divers professions, have directed their works to our most
dread Sovereign, and one also to our young Prince (your dear son, and the orient object of
our country's joy), so none at all, for aught that I can learn, much less that professeth
the religion of St. Gregory, hath hitherto presented any book to your Princely person."
His "epistle dedicatory" is dated "the first of January, 1608," and signed " Your
Majesty's most devoted servant, and daily orator, P.W." This "P. W." has not been
identified; the Jesuit father, Henry James Coleridge, who edited his translation, in a
somewhat modernised form, in 1874, suggested that he was "an English Catholic, desirous to
interest the Queen in favour of the ancient religion." The Dialogues are further
introduced by a lengthy preface "to the courteous and virtuous Christian reader," and
followed (with an independent title-page) by " A short Relation of divers Miracles wrought
at the memories or shrines of certain martyrs, especially St. Stephen, the Protomartyr of
Christ's Church," the contents of which are mainly taken from the City of God of St.
Augustine and the Life of St. Bernard. The present re-issue of the translation, save for
the spelling, follows verbally the edition of 1608. The Latin text cited is that given by
Migne (P.L. lxxvii.).

The Dialogues of St. Gregory have exercised a certain influence upon Christian
iconography. Spinello Aretino at San Miniato, Luca Signorelli and Giovanni Antonio Bazzi
at Mont' Oliveto Maggiore, Fra Filippo Lippi, Neroccio of Siena, Benedetto Bonfigli, and
many other Italian masters found subjects ready to their hand in its pages; while the
pilgrim to Subiaco and the other sanctuaries of the Roman Campagna, hallowed by the
footsteps of these "fathers of the olden time," will still find the words of the great
pontiff of the sixth century the most vivid of guides. EDMUND G. GARDNER August 15, 1911

BOOK I

PROLOGUE

Being upon a certain day too much over-charged with the troubles of worldly business, in
which oftentimes men are enforced to do more than of duty they are bound, I retired myself
into a solitary place, very fit for a sad and melancholy disposition; where each
discontentment and dislike concerning such secular affairs might plainly show themselves,
and all things that usually bring grief, mustered together, might freely be presented
before mine eyes. In which place after that I had sat a long while, in much silence and
great sorrow of soul, at length Peter, my dear son and deacon, came unto me; a man whom,
from his younger years, I had always loved most entirely, and used him for my companion in
the study of sacred scripture: who, seeing me drowned in such a dump of sorrow, spake unto
me in this manner: "What is the matter? or what bad news have you heard? for certain I am,
that some extraordinary sadness doth now afflict your mind. To whom I returned this
answer: "O Peter, the grief which continually 1 endure is unto me both old and new: old
through common use, and new by daily increasing. For mine unhappy soul, wounded with
worldly business, doth now call to mind in what state it was, when I lived in mine Abbey,
and how then it was superior to all earthly matters, far above all transitory and
corruptible pelf, how it did usually think upon nothing but heavenly things;

and though it was enclosed in mortal body, yet did it by contemplation pass far beyond
earthly bounds, and penetrate to the very height of heaven; and as for death, the memory
whereof is almost to all men grievous, that it did love and desire, as the end of all
misery, the reward of her labours, and the very entrance to an everlasting and blessed
life. But now, by reason of my pastoral charge, my poor soul is enforced to endure the
burden of secular men's business, and after so excellent and sweet a kind of rest, denied
it is with the dust of worldly conversation: and when it doth, at the request of others,
attend to outward affairs, no question but it returneth back, far less fit to think upon
those that be inward, spiritual, and heavenly. Wherefore, at this present, do I meditate
what I suffer, and consider what my soul hath lost: and the memory of my former loss doth
make that more grievous which I do now endure. For do you not behold at this present, how
I am tossed with the waves of this wicked world, and see the ship of my soul beaten with
the storms of a terrible tempest? and therefore, when I remember my former state of life,
I cannot but sigh to look back, and cast mine eyes upon the forsaken shore.

"And that which doth yet grieve me more is because I see myself so carried away amain with
the boisterous blasts of this troublesome world, that I cannot now scarce behold the port
from whence I did first hoist sail; for such be the downfalls of our soul, that first it
loseth that goodness and virtue which before it possessed; yet so that it doth still
remember what it hath lost; but afterwards, carried away more and more, and straying
further from the path of virtue, it cometh at length to that pass, that it doth not so
much as keep in mind what before it did daily practise: and so in conclusion, it falleth
out as I said before, that sailing farther on, we go at length so far, that we do not so
much as once behold the sweet harbour of quiet and peace from whence we first set forth.
Sometime also my sorrow is increased, by remembering thrives of certain notable men, who
with their whole soul did utterly forsake and abandon this wicked world: whose high
perfection when I behold, I cannot also but see mine own infirmities and imperfection:
very many of whom did, in a contemplative and retired kind of life, much please God: and
lest by dealing with transitory business they might have decayed in virtue, God's goodness
vouchsafed to free them from the troubles and affairs of this wretched world. But that
which I have now said will be far more plain, and the better perceived, if the residue of
my speech be dialogue wise distinguished, by setting down each of our names, you asking
what you shall think convenient, and I by answer, giving satisfaction to such questions as
you shall demand at my hands."

PETER. I do not remember any in Italy, that have been very famous for virtue; and
therefore ignorant I am who they be, that, comparing your life to theirs, you should be so
much inflamed to imitate their steps; for although I make no doubt but that there have
been many good men, yet do I verily think that none of them wrought any miracles, or at
least they have been hitherto so buried in silence that, whether any such thing hath been
done or no, not any one man can tell. GREGORY. If I should, Peter, but report only those
things which myself alone have understood by the relation of virtuous and credible
persons, or else learned by myself, concerning the life and miracles of perfect and holy
men, I should sooner in mine opinion lack day to talk in, than matter to speak of. PETER.
Desirous I am that you would vouchsafe to make me partaker of some of them: and not to
think much, if, upon so good an occasion, you interrupt your other study of interpreting
the scripture, because no less edification doth grow by the relation of miracles. For as
by the exposition of that, we learn how virtue is to be found and kept: so by recounting
the miracles of holy men, we know how that which is found out and possessed, is declared
and made manifest to the world. And some there are that be sooner moved to the love of God
by virtuous examples than by godly sermons: and oftentimes, by the lives of holy fathers,
the heart doth reap a double commodity; for if, by comparing of his own life with theirs,
he findeth himself inflamed with the love of heaven, although before he had haply a good
opinion of himself, yet seeing now how far others do excel him, he becometh also more
humble, and is brought to have a more lowly conceit of his own actions and virtue.

GREGORY. Such things as venerable and holy men have told me, I will now, without any
further delay, make you partaker of, and that following the example of sacred scripture:
for sure I am that St. Luke and St. Mark learned that gospel which they wrote, not by
sight but by the relation of others: yet lest any in reading should have occasion to doubt
whether such things as I write be true or no, I will set down by what means and of whom I
have learned them: yet in some of them you have to know that I remember not all the
particulars, but only the matter: in other some, both the matter and also the words. And
besides, if I should have been so curious as to have kept in mind each man's particular
words, many, uttered after the country manner, would have made the style of my discourse
nothing handsome nor seemly. Tnac story which I mean first to begin with, I had by the
report of passing reverent men and of great years.

CHAPTER 1.1: OF HONORATUS, ABBOT OF THE MONASTERY OF FUNDA

In times past one Venantius, a noble man, had a living in the country of Samnium; the
farmer whereof had a son called Honoratus, who from his very childhood by the virtue of
abstinence did thirst after the joys of heaven: and as in other things he led an holy
life, and refrained from all idle talk, so did he much, as I said before, subdue his body
by means of abstinence. His parents, upon a certain day, had invited their neighbours to a
banquet which consisted altogether of flesh, whereof because for the love of mortification
he refused to eat, his father and mother began to laugh at him, willing him to fall to
that which they had: "For can we," quoth they, "get you any fish here in these mountains?
(for in that place they used sometimes to hear of fish, but seldom to see any. But whiles
they were thus jesting, and mocking at their son, suddenly they lacked water: whereupon a
servant with a wooden bucket (as the manner is there) went to the well to fetch some: into
which, as he was a drawing, a fish entered in, which upon his return, together with the
water, he poured forth before them all. And the fish was so great, that it served
Honoratus very well for all that day.

At this strange chance all were stroken in admiration, and his parents abstained now from
further scoffing at his virtue, and began to have him in reverence for his abstinence,
whom before for that very cause they did mock and scorn: and by this means, the fish,
brought miraculously from the well, discharged God's servant from that shame, which he had
endured through their uncivil jesting. Honoratus, proceeding forward in virtue, at length
was made free by the foresaid Lord Venantius: and afterward, in that place which is called
Funda, he built an Abbey, wherein he was the father almost of two hundred monks: and he
lived in so great holiness that he gave good example to all the country round about. Upon
a certain day, it fell so out, that a stone of an huge greatness, which was digged out of
the mountain that hung over the top of his Abbey, tumbled down by the side of the hill,
threatening both the ruin of the house and the death of all the monks within: which danger
the holy man seeing ready to come upon them, called often upon the name of Christ, and,
putting forth his right hand, made against it the sign of the cross, and by that means did
he stay it, and pin it fast to the side of that steep hill: which thing Lawrence, a
religious man, affirmed to be most true.

And because it found not there any place upon which it might rest, it hangeth at this time
in such sort, that all which now look upon it do verily think that it would continually
fall. PETER. I suppose so notable a man as he was, and who afterward became master to so
many scholars, had himself some excellent teacher of whom he was instructed. GREGORY. I
never heard that he was scholar to any: but the grace of the Holy Ghost is not tied to any
law. The usual custom of virtuous men is, that none should take upon him to rule, who
first hath not learned to obey: nor to command that obedience to his subjects, which
before he hath not given to his own superiors. Yet some there be which are so inwardly
taught by the doctrine of God's holy spirit, that although they have no man to instruct
them outwardly, yet do they not want the direction of an inward teacher: which liberty of
life notwithstanding is not to be taken for an example by such as be weak and infirm,
lest, whiles each one doth in like manner presume to be full of the Holy Ghost, and
contemn to learn of any, they become themselves erroneous masters. But that soul which is
full of God's holy spirit, hath for proof thereof most evident signs, to wit, the other
virtues, and especially humility, both which if they do perfectly meet in one soul,
apparent it is that they be testimonies of the presence of heavenly grace. And so we read
not that John Baptist had any master, nor yet that Christ, who by his corporal presence
taught his Apostles, took him in amongst the number of his other disciples, but vouchsafed
to instruct him inwardly, and left him, as it were, in the sight of the world to his own
liberty. So Moses, likewise, was taught in the wilderness, and learned by the Angel what
God gave him in charge, which by means of any mortal man he knew not: but these things, as
before hath been said, are of weaklings to be reverenced, and not by any means to be
followed.

PETER. I like very well of your opinion: yet I beseech you to tell me, whether so notable
a father as he was, left not some scholar behind him, that did imitate his master's steps.

CHAPTER 1.2: OF LIBERTINUS, PRIOR OF THE SAME ABBEY

GREGORY. The reverent man, Libertinus, who, in the time of Totila, king of the Goths, was
Prior of the same Abbey of Funda, was brought up and taught by him: of whom, albeit the
certain report of passing many hath made his sundry virtues known to the world, yet the
foresaid religious man, Lawrence, who still liveth and that time had very familiar
acquaintance with him, hath often told me many things, whereof some few, which now come to
my mind, I will here set down. In the same province of Samnium, as Libertinus was in his
journey about business of the Abbey, it so fell out that Darida, captain of the Goths,
with his army, met him, by whose soldiers the man of God was thrown from his horse; which
injury he taking very patiently, offered them also his whip, saying: "Take this, that you
may make him the better to go"; and having said so, he betook himself to his prayers. The
army marched on very fast, and quickly came to the river called Vulturnus, where they
began to beat their horses both with their lances and also to spur them, till the blood
came, and all this to make them take the water; but yet no beating nor spurring could
enforce them forward: for they were as much afraid to enter the river as though it had
been some deep downfall.

At length, when they were all wearied with beating, one amongst the rest said, that the
reason why they were thus punished was for taking away the horse from God's servant:
whereupon returning straightways back, they found Libertinus prostrate at his prayers; and
calling upon him to rise and take his horse, he bade them go on a God's name, saying that
he needed him not; but for all that they alighted and set him perforce upon his own beast,
and so in all haste departed, and returning back to the river they passed over so quickly
as though in the channel there had been no water at all; and so it fell out that God's
servant having restitution made him of his one horse, that all the soldiers came likewise
to enjoy the use of their own. At the same time one Buccellinus entered Campania with an
army of French men, and because it was commonly said that the Abbey in which the holy man
lived had great store of money, the French men, very greedy of so good a booty, came
thither, and with raging minds went into his oratory (where he lay prostrate at his
prayers) seeking and crying out for Libertinus; and a strange thing it was, for though
they came in, and stumbled upon him, yet could they not see him, and so, deceived through
their own blindness, away they departed as empty as they came.

At another time likewise upon business of the monastery, at the commandment of the Abbot
who succeeded his master Honoratus, he took his journey to Ravenna. And for the great love
which he bare to venerable Honoratus, always did he bear about him in his bosom one of his
stockings. Being in his way it fell so out that a certain woman was carrying the corpse of
her dead son; who no sooner saw the servant of God, but, for the love of her child, she
laid hold upon his bridle, protesting with a solemn oath that he should not depart, before
he had raised up her dead son. The holy man, not acquainted with so strange a miracle, was
much afraid, to hear her make such a request, and willing to have got away, yet seeing no
means how to effect his desire, greatly did he doubt what was best to be done. Here it is
worth the noting to consider what a conflict he had in his soul: humility and the mother's
piety striving together: fear to presume upon so unusual a miracle, and grief not to help
the desolate, mother. At length, to the greater glory of God, piety and compassion
overcame that virtuous soul, which therefore may truly be called invincible, because it
did yield and was conquered; for a virtuous soul it had not been, if piety and compassion
had not overcome it: wherefore, lighting from his horse, he fell upon his knees, lift up
his hands to heaven, drew the stocking out of his bosom, laid it upon the breast of the
dead corpse; and behold, whiles he was at his prayers, the soul of the child returned into
the body, which he perceiving, took it by the hand and delivered it alive to his sorrowful
mother, and so went on the rest of his journey.

PETER. What is to be said in this case? For was it the merit of Honoratus, or the prayers
of Libertinus, that wrought this miracle? GREGORY. In the working of so notable a miracle,
together with the faith of the woman, the virtue of both did concur; and therefore, in
mine opinion, Libertinus had power to raise up that dead child, because he had learned to
trust more upon the virtue of his master than his own: for when he laid his stocking upon
the child's breast, no doubt but he thought that his soul did obtain that for which he did
then pray. For we read the like of Heliseus, who carrying his master's cloak, and coming
to the river of Jordan, stroke the waters once, and yet divided them not; but when
straight after he said, Where is now the God of Helias? and then stroke the river with the
same cloak, he made a way open for himself to pass through. Whereby you perceive, Peter,
how much humility availeth for the working of miracles, for then the merit of the master
had force to do that which he desired, when he called upon his name; and when with
humility he did submit himself to his master, he wrought the same miracle which his master
had done before him.

PETER. I am well pleased with your answer: but is there, I pray you, anything else of him
yet remaining, which may serve for our edification? GREGORY. Surely there is, if there be
yet any that list to imitate so notable an example: for I make no doubt, but that the
patience of so worthy a man did far excel all his signs and miracles, as you shall now
hear. Upon a certain day, the Abbot, who succeeded Honoratus, fell so pitifully out with
venerable Libertinus, that he stroke, him with his fists: and because he could find never
a staff, up he took a footstool, and with that did so strike his head and his face, that
they both swelled and became black and blue. Being thus unreasonably beaten, without
giving any words, he went quietly to bed. The next day, he was to go forth about business
of the Abbey, and therefore, when matins were ended, he came to his Abbot's bedside, and
humbly demanded of him leave. The Abbot, knowing how greatly all did honour and love him,
supposed that he would for the former injury have forsaken the Abbey: and therefore he
asked him, whither he meant to go: to whom he answered: "Father," quoth he, "there is a
certain matter concerning the Abbey to be handled, where I must needs be, for yesterday I
promised to come, and therefore I am determined to travel thither.

Then the Abbot, considering from the bottom of his heart his own austerity and hard
dealing, and the humility and meekness of Libertinus, suddenly leapt out of his bed, gat
hold of his feet, confessed that he had sinned and done wickedly, in presuming to offer
unto so good and worthy a man so cruel and contumelious an injury. Libertinus, on the
contrary, prostrate upon the earth, fell down at his feet, attributing all that he had
suffered, not to any cruelty of his, but to his own sins and demerits. And by this means,
the Abbot was brought to great meekness; and the humility of the scholar became a teacher
to the master. Going afterward abroad about the foresaid business of the Abbey, many
gentlemen of his acquaintance, that had him in great reverence, much marvelled, and
diligently enquired by what means he came by such a swollen and black face: to whom he
answered: "Yesterday," quoth he, "at evening, for punishment of my sins, I met with a
footstool, and gat this blow which ye see. And thus the holy man, preserving both truth in
his soul and the honour of his master, did neither bewray the fault of his father, nor yet
incurred the sin of lying. PETER. Had not so venerable a man as this Libertinus was, of
whom you have told so many miracles and strange things, in so great a convent, some that
did imitate his holy life and virtues?

CHAPTER 1.3: OF A CERTAIN MONK, THAT WAS GARDENER TO THE SAME ABBEY

GREGORY. Felix, called also Corvus, one whom you know very well, and who not long since
was Prior of the same Abbey, told me divers very strange things, some of which I will pass
over with silence, because I hasten to other, but one there is which by no means I can
omit. This it was. In the same Abbey there lived a certain monk, very virtuous, who was
the gardener. A thief likewise there was, that used to climb over the hedge, and so to
steal away the worts. The holy man, seeing that he did set many which afterward he could
not find, and perceiving that some were trodden down, and other stolen away, walked round
about the garden to find the place where the thief came in, which when he had found, by
chance also as he was there, he lighted upon a snake, which he willed to follow him, and
bringing him to the place where the thief entered, gave him this charge: "In the name of
Jesus," quoth he, "I command thee to keep this passage, and not to suffer any thief to
come in. Whereupon the snake forthwith, obeying his commandment, laid itself across in the
way, and the monk returned to his cell. Afterward in the heat of the day, when all the
monks were at rest, the thief, according to his custom, came thither, and as he was
climbing over the hedge and had put one leg on the other side, suddenly he saw the snake,
which stopped the way, and for fear falling backward, he left his foot hanging there by
the shoe upon a stake, and so he hung with his head downward, until the return of the
gardener; who, coming at his usual hour, found the thief hanging there in the hedge, whom
when he saw, he spake thus to the snake:

"God be thanked, thou hast done what I bade thee, and therefore now go thy way": upon
which licence, the snake by and by departed. Then, coming to the thief, he spake thus unto
him: "What meaneth this, good brother? God hath delivered you, as you see, into mine
hands: why have you been so bold as so often to rob away the labour of the monks? and
speaking thus, he loosed his foot, without doing him any harm, willing him also to follow
him; who brought him to the garden gate, and gave him those worts which he desired to have
stolen, speaking also to him in sweet manner after this sort: "Go your way, and steal no
more; but when you have need, come hither to me, and what sinfully you would take, that
will I willingly bestow upon you for God's sake." PETER. I have hitherto, as I now
perceive, lived in an error: for never did I think that there had been any holy men in
Italy, which had wrought miracles.

CHAPTER 1.4: OF EQUITIUS, ABBOT IN THE PROVINCE OF VALERIA

GREGORY. By the relation of venerable Fortunatus, Abbot of the Monastery which is called
Cicero's Bath, and also of other reverent men, I have come to the knowledge of that which
now I mean to tell you. There was a passing holy man called 'Equitius, dwelling in the
province of Valeria, who, for his virtuous life, was in great admiration with all men,
with whom Fortunatus was familiarly acquainted. This Equitius, by reason of his great
holiness of life, was the father and governor of many Abbeys in that province. In his
younger years, many and sore carnal temptations he endured, which made him more fervent
and diligent in prayers, and to persevere continually in that holy exercise, which he did,
craving most instantly of God to afford him some remedy. Living in that manner, it fell so
out, that in vision, upon a certain night, he saw an Angel come unto him, who made him an
eunuch, and so delivered him from all those carnal motions in such sort that never after
he felt any more, as though he had not been any man at all. Trusting now upon this great
grace received by the special goodness of God, as before he was a governor of men, so
afterward he took charge likewise of women, and yet, for all that, did he continually
admonish his scholars not easily to credit themselves herein, nor to follow his example,
nor yet to trust upon that gift, which they had not in themselves, lest it turned to their
own ruin and destruction.

At such time as divers witches were here in this city of Rome apprehended, one Basilius,
that was a principal man in that wicked art, put upon him the habit of a monk, and so fled
away to Valeria; and coming to the reverent Bishop of the city of Amirtin, he desired his
help, that he would, for the good of his soul, commend him to Abbot Equitius. The Bishop
went with him to the Abbey, where he made suit to the servant of God, that he would
vouchsafe to receive into his convent that monk which he brought, whom so soon as the holy
man beheld, he said to the Bishop: "This man, good brother," quoth he, "whom you commend
unto me, seemeth in mine eyes to be a devil, and not any monk"; whereunto the Bishop
replied and said, that he sought excuses not to grant his petition. "Not so," quoth the
servant of God, "but I do denounce him to be such a one as I see him, and because you
shall not think that I will be disobedient, what you command I will perform. Whereupon he
was received into the Abbey. Not many days after, God's servant travelled far off to
preach unto the people in the country;

after whose departure it fell out that, in the monastery of virgins which was under his
charge, one of them, which in respect of her corruptible carcase seemed beautiful, fell
into an ague, to be afflicted with sore fits, and not so much to speak as pitifully to cry
out in this manner: "I shall die forthwith, unless Basilius come unto me, and by his skill
in physic restore me to my health. But, in the absence of their father, none of the monks
durst presume to enter into the monastery of virgins, much less was he permitted, that was
yet but a novice, and whose life and conversation was not known to the rest of the
brethren. A messenger, therefore, with all speed was dispatched to the servant of God,
Equitius, to let him understand how such a Nun was fallen into a terrible burning ague,
and how she did earnestly desire to be visited of Basilius: which news so soon as the holy
man did hear, in an anger he smiled, and said: "Did I not say beforehand that this
companion was a devil and not a monk? Go your ways, and turn him out of the Abbey; and as.
for the virgin that is so sick of a fever, take no further care, for hereafter it shall
not trouble her any more, nor she make any further inquisition after Basilius.

The monk that was the messenger returning back, understood that the Nun was at that very
hour restored to her health, in which the servant of God, Equitius, far distant, affirmed
that she should: no question but by special miracle, like to the example of our Saviour,
who, being desired to visit the son of a lord, did by his only word restore him to his
health, so that the father at his return knew his son to be restored to life at that very
hour in which he heard so much from the mouth of truth itself. The monks, putting their
father's commandment in execution, turned Basilius out of the Abbey, who being so expulsed
did often say, that he had by his incantations hanged Equitius his cell in the air, and
yet that he could not hurt any of his monks. This wretch not long after, in this city of
Rome, through the zeal of good people, for his wickedness was burnt, and so ended his
life.

Upon a certain day, one of the Nuns of the same monastery, going into the garden, saw a
lettice that liked her, and forgetting to bless it before with the sign of the cross,
greedily did she eat it: whereupon she was suddenly possessed with the devil, fell down to
the ground, and was pitifully tormented. Word in all haste was carried to Equitius,
desiring him quickly to visit the afflicted woman, and to help her with his prayers: who
so soon as he came into the garden, the devil that was entered began by her tongue, as it
were, to excuse himself, saying: "What have I done? What have I done? I was sitting there
upon the lettice, and she came and did eat me." But the man of God in great zeal commanded
him to depart, and not to tarry any longer in the servant of almighty God, who
straightways went out, not presuming any more to touch her.

A certain noble man likewise called Felix, of the province of Nursia, father to Castorius,
who now dwelleth here with us in Rome, understanding that Equitius had not received holy
orders, and yet that he did visit many places and preach unto divers, upon a day very
boldly went and asked him, how he durst presume to preach, not having received holy
orders, nor yet licence of the Bishop of Rome, under whom he did live; upon which demand,
the holy man, being thus compelled, gave him to understand by what means he had obtained
licence to preach: speaking thus unto him: "What you say unto me, myself have seriously
thought upon; but, on a certain night, a young man in vision stode by me, and touched my
tongue with such an instrument as they use in letting of blood, saying: 'Behold, I have
put my word into thy mouth, go thy way and preach.' And since that day, though I would, I
can not but talk of God."

PETER. Desirous I am to know, what manner of life he led, who is said to have received
such gifts at God's hand. GREGORY. The work, Peter, proceedeth of the gift, and not the
gift from the work, otherwise grace were not grace: for God's gifts do go before all works
of ours, although the gifts by the works which follow do increase; but to the end that you
may understand what life he led, which was known to the reverent man Albinus, Bishop of
Reatino; and many there be yet alive, which might very well remember the same. But what do
you seek for further works, when as his purity of life was answerable to his diligence in
preaching? for such a zeal to save souls had inflamed his heart, that albeit he had the
charge of many monasteries, yet did he diligently travel up and down, and visit churches,
towns, villages, and particular men's houses, and all this to stir up the hearts of his
auditors to the love of heavenly joys. The apparel which he ware was so base and
contemptible, that such as knew him not would have thought scorn so much as to have
saluted him, though himself had first offered that courtesy. And whithersoever he went,
his manner was to ride, but that upon the most forlorn beast which could be found; his
bridle was but an halter, his saddle no better than plain sheep's skins. His books of
divinity were put into leather bags, and those he did carry himself, some hanging on the
right side of his horse, and some upon the left:

and to what place soever he came, he did so open the fountains of sacred scripture, that
he watered their souls with the heavenly dew of his sermons. Whose grace in preaching was
so great, that the fame thereof came even to Rome itself: and as the tongues of flatterers
do with their glorious words kill the souls of such as give them the hearing, at the same
time some of the Roman clergy did in flattering sort complain unto the Bishop of this
Apostolic see, saying: "What manner of rustical companion is this, that hath taken upon
him authority to preach, and, being without learning, presumeth to usurp unto himself the
office of our Apostolical Lord? wherefore, if it please you, let him be sent for before
your presence, that he may taste of the severity of ecclesiastical discipline. And as it
falleth out, that he which hath much business is overcome sometime by flattery, if that
pleasing venom be not speedily dispatched from the soul, at the persuasion of his clergy
the Pope gave his consent that he should be sent for to Rome, to understand what talent
and gift he had received from God. And so one Julianus, who afterward was made Bishop of
Sabinum, was sent, having yet commandment given him to bring him up with great honour, to
the end that the servant of God might not thereby sustain any injury or detriment in his
fame:

who, to gratify the Pope's clergy, went in post to the Abbey, and finding there in his
absence certain antiquaries writing, demanded of them for the Abbot; who told him that he
was in the valley at the bottom of the Abbey, mowing of hay. Julianus had a man very proud
and stubborn, and such a one that he could scarce rule him. This man he sent in all haste
for the Abbot; who in an angry mood went his way, and coming quickly into the meadow where
beholding all that were there cutting of grass, he demanded which of them was Equitius;
and when they shewed him where he was, being yet far off, he fell into a great fear, and
became therewith so faint, that he could scarce go upon his legs: trembling in that manner
he came to the man of God, and humbly bowing down his head, he embraced his knees and
kissed them, telling him that his master was desirous to speak with him. After God's
servant had saluted him again, he willed him to take up some of the grass, and to carry it
home for their horse, "and I will," quoth he, "straightways come, when I have dispatched
this little work which remaineth."

In this meantime, Julianus much marvelled what the matter was, why his man tarried so
long, and seeing him at length to come laden with grass upon his neck, in great rage he
cried out to him, saying: "Sirrah, what meaneth this? I sent you to fetch me the Abbot,
and not to bring meat for mine horse. "Sir," quoth his man, "he will come to you by and
by": and forthwith the man of God came in base apparel and a pair of shoes beaten full of
nails, carrying his scythe upon his neck; and being yet far off, his man told him that he
was the Abbot. So soon as Julianus beheld him attired in that base sort, he contemned him,
and devised with himself how to speak unto him in the most cross and crooked manner he
could. But when God's servant drew nigh, such an intolerable fear came upon Julianus, that
he fell a trembling, and his tongue so faltered, that he could scarce deliver the message
for which he came: whereupon he fell down at his feet, and desired that he would vouchsafe
to pray for him; and withal gave him to understand, that his Apostolical father the Pope
was desirous to see him. Upon the receipt of which news the venerable man, Equitius, gave
almighty God most hearty thanks, saying that heavenly grace had visited him by means of
the highest Bishop; and straightways he called for some of his monks, commanding horse to
be made ready in all haste:

but Julianus, weary of his journey, told him that he could not travel so soon, but of
necessity must rest himself that night. "I am very sorry for that," quoth the holy man,
"for if we go not to-day, to-morrow we shall not": and thus, by reason of the other's
weariness, he was enforced that night to remain in the Abbey. The next morning, about the
dawning of the day, came a post with a tired horse, bringing letters to Julianus,
commanding him not to presume to molest or to draw the servant of God out of his
monastery. And when he required the reason of this counter-command, the messenger told him
that, the next night after his departure, the Pope was terribly frighted in a vision, for
presuming to send for the man of God: whereupon Julianus, rising suddenly out of his bed,
and commending himself to the venerable man's prayers, spake thus unto him: "Our father
desireth you not to trouble yourself any further, but to stay in your monastery": which
when God's servant heard, very sorry he was, and said: "Did not I tell you, that if we did
not set forward on our journey by and by, that afterward we should not? Then upon charity
he entertained his messenger a little while with him in his Cloister, and though by all
means he refused, yet he enforced upon him a reward for the pains he had taken.

See therefore, Peter, how God doth preserve and keep them, who in this life do contemn
themselves, and how they are secretly honoured of the citizens in heaven, who are not
ashamed outwardly to be little esteemed in this world; and on the contrary, in the sight
of God they be of no account, who in the eyes of their own friends and neighbours do swell
through desire of vain glory. And therefore our Saviour Christ, who was truth itself, said
to certain: You are they that justify yourselves before men, but God knoweth your hearts,
for that which is high to men is abominable in the sight of God. PETER. I marvel very much
how so great a Bishop could be deceived in so worthy a man. GREGORY. Why do you marvel,
Peter? for the reason why we are deceived is, because we be men. What? have you forgotten
how David, who usually had the spirit of prophecy, pronounced sentence against innocent
Mephibosheth, the son of Jonathan, when he gave credit to the lying words of his servant
Siba? which thing notwithstanding because it was done by David, we both believe to be just
in the secret judgment of God, and yet by human reason how it was just we cannot perceive.
What marvel then is it, if we, that be not prophets, be sometimes by lying tongues abused,
and otherwise transported than charity and justice would: for it is much to be considered,
that every Bishop hath his mind troubled with a world of business, and it cannot be, when
the mind is distracted about many things, but that it is the less able sufficiently to
examine those that be particular, and so much the sooner is he deceived in some special
case, by how much he is busied with the multitude of many.

PETER. It is most true that you say. GREGORY. But I must not pass over with silence that
which the reverent man Valentinus, some time mine Abbot, told me concerning Equitius. For
he said, that his body being buried in the oratory of St. Lawrence the martyr, a certain
country man set upon his grave a chest full of wheat, little considering or respecting how
worthy and notable a man lay there buried. Whereupon suddenly a miraculous whirlwind came,
and overthrew that chest and cast it far off, all other things remaining still in their
former places; by which all did plainly perceive of what worth and merit that man was,
whose body lay there buried. To this must I also add another thing, which I heard of
venerable Fortunatus, a man that doth much please me for his years, life, and simplicity.
At such time as the Lombards came into the province of Valeria, the monks of the monastery
of the reverent man Equitius fled from thence into the oratory, to the holy man's
sepulchre, into which place the cruel men entering, they began by violence to pull the
monks forth, either to torment them, or else with their swords to kill them. Amongst whom
one sighed, and for very bitter grief cried out: "Alas, alas, holy Equitius, is it thy
pleasure, and art thou content, that we should be thus miserably haled and violently drawn
forth, and dost not thou vouchsafe to defend us?" Which words were no sooner spoken, but a
wicked spirit possessed those savage soldiers in such sort that, falling down upon the
ground, they were there so long tormented, until all the rest of the Lombards which were
without understood of the matter, to the end that none should be so hardy as to presume to
violate that holy place. And thus, as the holy man at that time defended his own monks, so
did he likewise afterward succour and preserve many more that fled unto the same place.

CHAPTER 1.5: OF CONSTANTIUS, CLERK OF THE CHURCH OF ST. STEPHEN

That which I intend now to tell you, I learned by the relation of one of my fellow
Bishops, who lived in a monk's weed many years in the city of Ancona, and led there a good
and religious life. Many also of mine own friends, who be now of good years and live in
the same parts, affirm it to be most true. Near to the foresaid city of Ancona there is a
church of the blessed martyr St. Stephen, in which one called Constantius, a man of
venerable life, did serve there for clerk, who for his virtue and holiness was famous far
and near, being one that utterly despised all worldly things, and with the whole power of
his soul thirsted after the joys of heaven. Upon a certain day, it fell so out that there
wanted oil in the church, by reason whereof the foresaid servant of God had not wherewith
to light the lamps: whereupon he filled them all with water, and, as the manner is, put a
piece of paper in the midst, and then set them on fire, and the water did so burn in the
lamps as though it had been very oil; by which you may gather, Peter, of what merit this
man was, who, enforced by necessity, did change the nature of the element.

PETER. Very strange it is that you say, but desirous I am to know what humility he had
inwardly in his soul, who outwardly was so wonderful in the eyes of the world. GREGORY.
Among miracles very fitly do you enquire the inward state of the mind; for it is almost
incredible how miracles, wrought in the sight of men, do with their temptation inwardly
assault the soul. But after you have heard only one thing, which this venerable
Constantius did, you will quickly perceive what an humble man he was. PETER. Having now
told me one of his miracles, it remaineth that you do edify me also with the humility of
his soul. GREGORY. Because the report of his holy life was very much spread abroad, many
from divers countries travelled to Ancona, being very desirous to see him; and amongst
others a certain country fellow was come far off, for that very purpose: at which time it
so chanced that the holy man was standing upon a pair of wooden stairs, busying himself
there in mending of lamps. A very little person he was of stature, with a thin face, and
to the outward view contemptible. This fellow that came to see him enquired earnestly
which was the man for whose sake he had travelled so long a journey. Those that knew him
forthwith told him, pointing to Constantius. But as foolish souls do measure the merits of
men by the quality of their bodies, so he, beholding him so little and contemptible, by no
means could be persuaded that they told him truth; for in the country fellow's mind there
fell out, as it were, a great contention betwixt that which he had heard, and that which
he saw; and he verily persuaded himself that he could not be so little in his eyes, who
was so great in his former conceit; and therefore, when very many did constantly affirm
that he was the man, the simple soul despised him, and in scoffing manner said: "I verily
believed that he had been a goodly great man, but this fellow hath not any thing at all in
him that is like a man.

Which words of his the servant of God, Constantius, hearing, forthwith left his lamps
which he was in hand with, and in great haste came merrily down the stairs, embraced the
country clown, and of exceeding love held him fast in his arms, kissed him, gave him great
thanks for having that opinion, and spake thus unto him: "Thou only," quoth he, "hast
thine eyes open, and dost truly behold what I am. By which fact we may easily gather what
an humble man he was, that loved the country fellow the more for contemning him; for
injurious words and contumelious usage try what a man is inwardly in his soul: for as
proud men are glad of honour, so those that be humble for the most part rejoice in
contempt and disgrace, and when they behold themselves to be of no account in the opinion
of others, glad they are, because they see that to be confirmed by the judgment of others
which inwardly in their own souls they had of themselves.

PETER. This man, as I perceive, was outwardly great in miracles, but yet greater by his
inward humility of soul.

CHAPTER 1.6: OF MARCELLINUS, BISHOP OF ANCONA

GREGORY. Marcellinus, also a man of holy life, was Bishop of the same city of Ancona; who
was so sore troubled with the gout, that being not able to go, his servants were enforced
to carry him in their hands. Upon a day, by negligence, the city was set on fire, and
though many laboured by throwing on of water to quench it, yet did it so increase and go
forward that the whole city was in great danger; for it had laid hold of all the houses
that were next it, and consumed already a great part of the town, none being able to help
or withstand it. In so pitiful a necessity and great danger, the Bishop, carried by his
servants, came thither, and commanded himself to be set down right against those furious
flames, and in that very place whither the force of the fire did seem most to bend: which
being done, the fire marvellous strangely turned back into itself, and as it were cried
out, that it could not pass the Bishop; and by this means was it stopped from going
forward, [and] went out of itself, not being able to touch any other buildings. By which,
Peter, you see what an argument of great holiness it was, for a sick man to sit still, and
by his prayers to quench those raging flames.

PETER. I do both see it and much wonder at so notable a miracle.

CHAPTER 1.7: OF NONNOSUS, PRIOR OF THE ABBEY IN MOUNT SORACTE

GREGORY. Now I intend to let you understand somewhat of a place not far distant, which I
heard of the reverent Bishop Maximianus, and of the old monk Laurio, one whom you know:
both which are yet living; and as for Laurio, he was brought up under that holy man
Anastasius, in the Abbey which is hard by the city of Nepi; and Anastasius, both by reason
of the nearness of the place, equal love of virtue, and like profession of life, was daily
in the company of holy Nonnosus, Prior of the Abbey which is in mount Soracte. This
Nonnosus had for his Abbot a very sharp man, whose rough conditions notwithstanding he did
always bear with wonderful patience, and did in such sweet sort govern the monks, that
oftentimes by his humility he appeased the Abbot's anger. The Abbey, standing in the top
of an hill, had never an even and plain place fit for a garden; one only little plot of
ground there was, in the side of the mountain, but that was taken up of a great stone
which did naturally grow there, so that by no means it could serve for a garden. Yet
venerable Nonnosus, upon a day, began to think with himself that at least that piece of
ground would serve very well to set worts, if by any means that huge stone could be taken
away; but then he likewise thought that five hundred yoke of oxen would not be able to
stir it; whereupon, despairing of all human help, he betook himself to God's goodness, and
in that very place gave himself to prayer in the quiet time of the night, and behold, on
the morning, when the monks came thither, they found that huge stone removed far off, and
a very fit plot of ground left to make them a garden.

At another time, the same holy man being washing of lamps made of glass, one of them by
chance fell out of his hands, and brake into many pieces; who, fearing the great fury of
the Abbot, did forthwith gather up all the fragments, laid them before the altar, and
there with great sighing fell to his prayers; and afterward, lifting up his head, he found
the lamp entire and whole. And thus, in these two miracles, did he imitate two notable
fathers, to wit, Gregory and Donatus; the first of which removed a mountain, and the other
made a broken chalice safe and sound. PETER. We have, as I perceive now, miracles after
the imitation of old saints. GREGORY. How say you? are you content also in the
conversation of Nonnosus, to hear how he did imitate the fact of the prophet Heliseus?
PETER. Content I am, and most earnestly desire it.

GREGORY. Upon a certain day, when the old oil was spent, and the time to gather olives was
now at hand, the Abbot, because their own trees took not, thought it best to send the
monks abroad to help strangers in the gathering of theirs, that for the recompense of
their labour they might bring home some oil for the necessities of their own house. This
determination the man of God, Nonnosus, in great humility did hinder, lest the monks,
going abroad from their cloister to get oil, might lose somewhat in the devotion of their
souls. And therefore, because he saw that their own trees had yet a few olives, he willed
those to be gathered and put into the press, and that oil which came forth to be brought
unto him, though it were never so little; which being done, he set the little vessel
before the altar, and after their departure he offered his prayers to God, which being
ended, he called for the monks, commanding them to take away the oil which they brought,
and to pour a little thereof into all the vessels which they had, that each of them might
have some of the benediction of that oil: which being done, he caused the vessels, empty
as they were, to be close stopped, and the next day they found them all full.

PETER. We find daily the words of our Saviour to be verified, who saith: My Father even to
this time doth work, and I do work.

CHAPTER 1.8: OF ANASTASIUS, ABBOT OF THE MONASTERY CALLED SUPPENTONIA

GREGORY. At the same time the reverent man Anastasius, of whom I spake before, was notary
to the church of Rome, whereof by God's providence I have now the charge; who desirous
only to serve God, gave over his office, and made choice of a monastical life: and in that
Abbey which is called Suppentonia, he lived many years virtuously, and governed that place
with great care and diligence. Over the Abbey there hangeth an huge rock, and beneath it
there is a steep downfall. Upon a certain night, when God had determined to reward the
labours of venerable Anastasius, a voice was heard from the top of that rock, which very
leisurely did cry out: "Come away, Anastasius"; who being so called, straight after, seven
other monks were severally called by their names. And then the voice stayed for a little
time, and then called again the eighth monk. Which strange voice the Convent hearing very
plainly, made no doubt but that the death of them that were so called was not far off;
wherefore not many days after, before the rest, Anastasius himself, and then the others in
order, departed this mortal life, as they were before called from the top of the rock. And
that monk who was called after some pausing did a little while survive the rest, and then
he also ended his life: whereby it was plain that the staying of the voice did signify
that he should live a little longer than the other.

But a strange thing happened, for when holy Anastasius lay upon his death-bed, a certain
monk there was in the Abbey, that would needs die with him, and therefore fell down at his
feet, and there began with tears to beg of him in this manner: "For his love to whom you
are now going, I beseech and adjure you, that I may not remain in this world seven days
after your departure"; and indeed it so fell out, that before the seventh day was come,
that he left this mortal life, and yet was not he that night named by that voice amongst
the rest, so that it appeareth plainly that it was only the intercession of Anastasius
which obtained that his departure. PETER. Seeing that monk was not called amongst the
other, and yet by the intercession of that holy man was taken out of this life: what other
thing can we gather hereof, but that such as be of great merit, and in favour with God,
can sometime obtain those things which be not predestinate? GREGORY. Such things as be not
predestinate by God, cannot by any means be obtained at his hands; but those things which
holy men do by their prayers effect, were from all eternity predestinate to be obtained by
prayers. For very predestination itself to life everlasting, is so by almighty God
disposed, that God's elect servants do through their labour come unto it, in that by their
prayers they do merit to receive that which almighty God determined before all worlds to
bestow upon them. PETER. Desirous I am to have this point more plainly proved: to wit,
that predestination may by prayers be holpen.

GREGORY. That which I inferred, Peter, may quickly be proved; for ignorant you are not
that our Lord said to Abraham: In Isaac shall seed be called to thee; to whom also he
said: I have appointed thee to be a father of many nations; and again he promised him,
saying: I will bless thee, and multiply thy seed as the stars of the heaven, and as the
sand of the sea. Out of which place it is plain that almighty God had predestinate to
multiply the seed of Abraham by Isaac, and yet the scripture saith: Isaac did pray unto
our Lord for his wife because she was barren, who did hear him, and Rebecca conceived. If,
then, the increase of Abraham's posterity was predestinate by Isaac, how came it to pass
that his wife was barren? by which most certain it is, that predestination is fulfilled by
prayers, when as we see that he by whom God had predestinate to increase Abraham's seed
obtained by prayer to have children.

PETER. Seeing reason hath made that plain, which before I knew not, I have not herein any
further doubt. GREGORY. Shall I now tell you somewhat of such holy men as have been in
Tuscania; that you may be informed what notable persons have flourished in those parts,
and how greatly they were in the favour of almighty God? PETER. Willing I am to give you
the hearing; and therefore beseech you to proceed forward.

CHAPTER 1.9: OF BONIFACIUS, BISHOP OF FERENTI

GREGORY. A man of holy life there was, called Bonifacius, Bishop of the city of Ferenti,
one that with his virtuous conversation did well discharge his duty. Many miracles he did,
which Gaudentius the Priest, who yet liveth, doth still report: and seeing he was brought
up under him, no question but by reason of that his presence he is able to tell all things
the more truly. His Bishopric was passing poor (a thing which to good men is the preserver
of humility), for he had nothing else for his revenues, but only one vineyard, which was
also at one time so spoiled with a tempest of hail, that very few grapes did remain.
Bonifacius coming in, and seeing what was happened, gave God great thanks, for that he had
sent him further poverty to his former necessity. And when the time came that those few
grapes which remained were ripe, he appointed one, according to the custom, to keep his
vineyard, commanding him carefully to look well unto it. And upon a certain day, he willed
Constantius, who both was a Priest and his nephew, to make ready, as before they were wont
to do, all the barrels and wine-vessels they had: which thing when his nephew the Priest
understood, he marvelled much to hear him command so mad a thing, as to make ready the
vessels for wine, himself having no wine at all to put in: yet durst he not enquire the
reason why he gave that charge, but did as he commanded, and made all the vessels and
other things ready, as before they had always used to do.

Then the man of God caused the poor remnant of grapes to be gathered and carried to the
wine-press, and dispatching all others away, himself tarried there still with a little boy
whom he commanded to tread those grapes, and when he perceived that a little wine began to
run forth, the man of God took it, and put it into a little vessel, and poured somewhat
thereof into all the other barrels and vessels which were made ready, as it were to bless
them with that little quantity: when he had so done, he called straightways for the
Priest, commanding him to send for the poor, upon whose coming the wine in the press began
to increase and run out so plentifully, that it did fill all the pots and other vessels
which they brought. When they were all served, he bade the boy to leave treading, and come
down; then, locking up the storehouse, into which he had put his own vessels, and setting
his own seal upon the door, to the church he went, and three days after he called for Con-
stantius, and having said a few prayers, he opened the door, where he found all the
vessels into which he had before poured but a very little liquor working so plentifully,
that, if he had not then come, they had all run over into the floor.

Then he straightly commanded the Priest his kinsman, not to reveal this miracle to any, so
long as he lived, fearing lest, by means thereof, the outward opinion of men might through
vain glory inwardly have hurt his soul: following therein the example of our master
Christ, who, to teach us to walk in the path of humility, commanded his disciples
concerning himself, not to tell any what they had seen, until the Son of Man was risen
again from death. PETER. Because fit occasion is now offered, desirous I am to know what
the reason was, that when our Saviour restored sight unto two blind men, and commanded
them to tell nobody; yet they, after their departure, made him known throughout all that
country. For had the only-begotten Son of God, who is co-eternal to his Father and the
Holy Ghost, a desire herein to do that which he could not perform: to wit, that the
miracle which he would have kept secret, could not yet be concealed? GREGORY. All that
which our blessed Saviour wrought in his mortal body, he did it for our example and
instruction, to the end that, following his steps, according to our poor ability, we might
without offence pass over this present life: and therefore, when he did that miracle, he
both commanded them to conceal it, and yet it could not be kept in, and all this to teach
his elect servants to follow his doctrine; to wit, that when they do any notable thing
whereof glory may arise to themselves, that they should have a desire not to be spoken of,
and yet for the good of others, contrary to their own mind, they should be laid open and
known: so that it proceed of their great humility to desire that their works may be buried
with silence, and yet, for the profit of others, it should fall so out, that they can not
be concealed. Wherefore our Lord would not have any thing done which he could not effect:
but what his servants ought to desire, and what also, contrary to their minds, was
convenient to be done, like a good master he taught us by his own example.

PETER. I am very well satisfied with this your answer. GREGORY. For as much as we have now
made mention of Bonifacius, let us prosecute a few more of his acts, not yet spoken of. At
another time, upon the feast-day of St. Proculus the martyr, one Fortunatus, a noble man
that dwelt in that town, did heartily entreat the Bishop that, after he had done the
solemnity of mass, he would vouchsafe to come unto his house, to bless his meat and dine
with him. The man of God was content to satisfy his request, so charitably was he invited:
and therefore, when mass was done, he went thither: but before the table was yet blessed,
suddenly (as some men by such means get their living) one came to the gate with an ape,
who began to play upon an instrument, which the holy man hearing, was discontented, and
said: "Alas, alas, this wretched man is dead, this wretched man is dead. Behold, I am come
hither to dinner, and have not yet opened my lips to praise God, and he is here with his
ape, playing upon his instrument. Then he desired them to give him some meat and drink:
"Yet I would have you know," quoth he, "that he is a dead man. When the unhappy wretch had
filled himself and was going out at the gate, a great stone fell from the house, and brake
his head.

Of which blow he fell down, and was taken up half dead, and being carried away the next
day, as the man of God had before said, he departed this life; wherein, Peter, we have to
consider how holy men are with fear to be reverenced: for they no question be the temples
of God, and when an holy man is enforced to anger, who is then moved but he that dwelleth
in that temple? wherefore we have so much the more cause to fear how we provoke such kind
of persons to wrath, seeing we know that he is present in their souls, who hath power and
might sufficient to inflict what punishment himself best pleaseth. At another time, the
aforesaid Priest Constantius, his nephew, had sold his horse for twelve crowns, which
money he laid up in his chest; and being abroad about other business, it so happened, that
certain poor people pitifully begged of the holy Bishop, that he would vouchsafe to bestow
something upon them for the relief of their necessity. The man of God, not having anything
to give them, was much, grieved to send them away empty: whiles he was thus troubled,
suddenly it came to his mind how his nephew had sold his horse, and that the money was in
his chest; whereupon, in his absence, by virtuous violence, he brake open the lock, took
away the twelve crowns, and bestowed them as best pleased himself upon the poor people.
Constantius, returning home and finding his chest open, locked for his money, and finding
it not, he began to exclaim, and with great noise and fury to cry out against his uncle,
saying: "All other can live here in quiet, only I can not. The Bishop, hearing him crying
out in that manner, came unto him, as also the rest of his family; and when he began with
sweet speech to mitigate his fury, in great anger he replied, saying: "All other can live
with you, only I can not be suffered to be in quiet: give me my money, which you have
taken out of my chest.

The Bishop, moved at his words, departed away, and went into the church of the blessed
virgin Mary, where, lifting up his hands with his vestment upon them, he began standing to
pray, that she would help him to so much money, that he might quiet the fury of the mad
Priest: and casting suddenly his eyes upon the garment that lay between his arms stretched
out, he found twelve crowns lying there, so fair and bright, as though they had then newly
come from the mint; who forthwith going out of the church, cast them to the raging Priest
with these words: "Lo, there is your money which you have kept such a stir for; but know
you that after my death you shall never be Bishop of this place, and that for your
covetous mind. By which true censure of his we gather that the Priest provided that money
for the getting of the Bishopric. But the words of the man of God did prevail: for the
same Constantius ended his life without any further promotion than to the dignity of
Priesthood. At another time, two Goths came unto him for hospitality, saying that they
were travelling to Ravenna; unto whom he gave with his own hands a little wooden bottle
full of wine, enough, haply, for their dinner; of which, notwithstanding, they drank until
they came to Ravenna, and though they stayed some days in that city, yet they had no other
wine than that which the holy man bestowed upon them:

and so likewise they continued until they returned back again to the same venerable
Bishop, drinking daily of the same, and yet never lacking wine to serve their necessity:
as though, in that wooden bottle which he gave them, wine had grown, and not there
increased. Not long sithence, there came from the same country a certain old man that is a
clerk, who reporteth divers notable things of him, which must not be passed over with
silence. For he saith that going upon a day into his garden, he found it all full of
caterpillars, and seeing all his worts spoiled, turning himself to them, he spake thus: "I
adjure you, in the name of our Lord Jesus Christ, to depart from hence, and not to eat any
more of these worts ": after which words, those worms did forthwith so vanish away, that
there was not one to be found in all the whole garden. But what great marvel is it, to
hear such things reported of him that was now a Bishop, being then, both by reason of his
orders, and also holy conversation of life, grown into favour with almighty God, seeing
those are more to be admired which this old clergyman said that he did, being yet but a
little boy? For he affirmeth, that at such time as Bonifacius dwelt with his mother, and
went abroad, that sometime he came home without his shirt, and oftentimes without his
coat: for no sooner did he see a naked man, but he gave away his clothes, and put them
upon him, to the end that himself might be clothed with a reward in the sight of God.

His mother rebuked him often for doing so, and told him that it was no reason that, being
poor himself, he should give away his apparel to other. Upon another day, going into the
barn, she found almost all her wheat, which she had provided for the whole year, given
away by her son to the poor: and as she was, for very grief thereof, beating and tearing
of herself, the child of God, Bonifacius, came, and with the best words he could began to
comfort his afflicted mother; but when by no means she would be quieted, he entreated her
to go out of the barn where the little wheat that remained was. When she was departed, the
virtuous youth fell straightway to his prayers; and after a little while, going out, he
brought his mother back again, where she found it as full of wheat as before it was: at
the sight of which miracle, she, being touched in soul, exhorted him to give as he
pleased, seeing he could so soon obtain at God's hands what he asked. His mother also kept
hens before her door, which a fox, that had his berry not far off, used to carry away: and
upon a certain day, as the youth Bonifacius was standing in the entry, the fox, after his
old manner, came and took away one of the hens; whereupon in all haste he ran to the
church, and prostrate there in prayer, with loud voice he spake thus:

"Is it thy pleasure, O Lord, that I shall not eat of my mother's hens? for behold, the fox
doth devour them up ": and rising from his prayers, he went out of the church, and
straightways the fox came back again with the hen in his mouth, leaving it where he found
it, and forthwith fell down dead in the presence of Bonifacius. PETER. It seemeth strange
unto me, that God vouchsafeth in such small things to hear the prayers of them that put
their trust in him. GREGORY. This falleth out, Peter, by the great providence of our
Creator, to the end that by little things which we receive at his hands, we should hope
for greater: for the holy and simple lad was heard in praying for small matters, that by
them he should learn how much he ought to trust in God, when he prayed for things of
greater importance. PETER. What you say pleaseth me very well.


DIALOGUES (BOOK I – BOOK II: THE LIFE OF SAINT BENEDICT)
========================================================

DIALOGUES continued

CHAPTER 1.10: OF FORTUNATUS, BISHOP OF THE CITY OF TUDERTI

GREGORY. Another man also there was in the same parts, called Fortunatus, Bishop of
Tuderti, who had a most singular grace in casting out of devils, in so much that sometime
he did cast out of possessed bodies whole legions; and by the continual exercise of
prayer, he overcame all their temptations. Julianus, who had an office here in our church,
and not long since died in this city, was familiarly acquainted with him, by whose
relation I learned that which I will now tell you: for by reason of his great and inward
familiarity, often was he present at such miracles as he wrought, and did divers times
talk of him to our instruction and his own comfort. A certain noble matron there was,
dwelling in the hither parts of Tuscania, that had a daughter-in-law, which, not long
after the marriage of her son, was, together with her mother-in-law, invited to the
dedication of the oratory of the blessed martyr, St. Sebastian: and the night before this
solemnity, overcome with carnal pleasure, she could not abstain from her husband; and
though in the morning her former delight troubled her conscience, yet shame drave her
forth to the procession, being more ashamed of men than fearing the judgment of God, and
therefore thither she went together with her mother-in-law. And behold, straight upon the
bringing of the relics of St. Sebastian the martyr into the oratory, a wicked spirit
possessed the foresaid matron's daughter-in-law, and pitifully tormented her before all
the people. The Priest of the oratory, beholding her so terribly vexed and lifted up, took
a white linen cloth and cast upon her; and forthwith the devil also entered into him, and
because he presumed above his strength, enforced also he was by his own vexation, to know
what himself was. Those that were present took up the young gentlewoman in their hands,
and carried her home to her own house. And for as much as she was by the enemy continually
and cruelly tormented, her kinsfolk that carnally loved her, and with their love did
persecute her, cause her to be carried for help to certain witches; so utterly to cast
away her soul, whose body they went about by sorcery for a time to relieve.

Coming into their hands, she was by them brought to a river, and there washed in the
water, the sorcerers labouring a long time by their enchantments to cast out the devil,
that had possessed her body: but by the wonderful judgment of almighty God, it fell out
that whiles one by unlawful art was expelled, suddenly a whole legion did enter in. And
from that time forward, she began to be tossed with so many varieties of motions, to
shriek out in so many sundry tunes, as there were devils in her body. Then her parents,
consulting together, and confessing their own wickedness, carried her to the venerable
Bishop Fortunatus, and with him they left her: who, having taken her to his charge, fell
to his prayers many days and nights, and he prayed so much the more earnestly, because he
had against him, in one body, an whole army of devils: and many days passed not, before he
made her so safe and sound, as though the devil had never had any power or interest in her
body.

At another time, the same servant of almighty God cast forth a devil out of one that was
possessed: which wicked spirit, when it was now night and saw few men stirring in the
streets, taking upon him the shape of a stranger, began to go up and down the city, crying
out: "O holy Bishop Fortunatus, behold what he hath done; he hath turned a stranger out of
his lodging, and now I seek for a place to rest in, and in his whole city can find none."
A certain man, sitting in his house by the fire, with his wife and his little son, hearing
one to cry out in that manner, went forth, and enquired what the Bishop had done, and
withal invited him to his house, where he caused him to sit with them by the fire: and as
they were among themselves discoursing of divers matters, the same wicked spirit on a
sudden entered into his little child, cast him into the fire, and forthwith killed him:
then the wretched father, by the loss of his son in this manner, knew full well whom he
had entertained, and the Bishop turned out of his lodging.

PETER. What was the cause, that the old enemy presumed to kill his son in his own house:
who, thinking him to be a stranger, vouchsafed him of lodging and entertainment? GREGORY.
Many things, Peter, seem to be good and yet are not, because they be not done with a good
mind and intention; and therefore our Saviour saith in the gospel: If thy eye be naughty
all thy body shall be dark. For when the intention is wicked, all the work that followeth
is naught, although it seem to be never so good; and therefore this man who lost his
child, though he seemed to give hospitality, yet I think that he took not any pleasure in
that work of mercy, but rather in the detraction and infamy of the Bishop: for the
punishment which followed did declare that his entertainment going before, was not void of
sin. For some there be, which are careful to do good works, to the end they may obscure
the virtue of another man's life; neither take they pleasure in the good thing which they
do, but in the conceit of that hurt which thereby they imagine re-doundeth to others; and
therefore I verily suppose that this man, which gave entertainment to the devil, was more
desirous to seem to do a good work than to do

Matt. 6, 23. it indeed; to the end that he might seem more charitable than the Bishop, in
that he entertained him whom the man of God, Fortunatus, had thrust out of his house
PETER. It is verily so, as you say: for the end of the work declared that the intent of
the doer was not good. GREGORY. At another time, likewise, one that had lost his eyesight
was brought unto him, who craved his intercession and obtained it: for so soon as the man
of God had prayed for him, and made the sign of the cross upon his eyes, straightways he
received his sight. Beside this, a certain soldier's horse became so mad, that he could
scant be holden by many, and so cruel he was, that he rent and tare the flesh of all such
as he could reach with his teeth. At length, as well as they could, they tied him with
ropes, and so brought him to the man of God; who putting forth his hand, made upon his
head the sign of the cross, and forthwith all his madness departed, in such sort that he
became more gentle than ever he was before. Then the soldier, seeing his horse so
miraculously cured, determined to bestow him upon the Bishop: which because he refused,
and yet the other instantly entreated that he would not reject his poor gift, the holy man
took the middle way, and yielded so to the soldier's request, that yet he would not take
any reward for the doing of that miracle; for he gave him first so much money as the horse
was worth, and then received him; for perceiving that the soldier would have been grieved,
if he had refused his courteous offer, upon charity he bought that whereof he had then no
need.

Neither must I pass over with silence that which I heard almost twelve days since: for a
certain poor old man was brought unto me (because I loved always to talk with such kind of
men), of whom I enquired his country; and understanding that he was of the city of
Tuderti, I asked him whether he knew the good old father, Bishop Fortunatus; to which he
answered that he knew him, and that very well. "Then I beseech you," quoth I, "tell me
whether you know of any miracles which he did, and because I am very desirous, let me
understand what manner of man he was." "This man," quoth he, "was far different from all
those which live in our days; for he obtained at God's hands whatsoever he requested. One
of his miracles which cometh to my mind, I will now tell you. "Certain Goths, upon a day,
travelling not far from the city of Tuderti, as they were in their journey to Ravenna,
carried away with them two little boys from a place which belonged to the said city. News
hereof being brought to the holy Bishop Fortunatus, he sent straightways, desiring those
Goths to come unto him: to whom he spake very courteously, being willing by fair speech to
pacify their fierce and cruel natures; and afterward told them that they should have what
money they desired, so they would make restitution of the children: 'and therefore, I
beseech you,' quoth he, 'gratify my request in this one thing.' Then he which seemed to be
the chief of them two told him, that whatsoever else he commanded they were ready to
perform, but as for the boys, by no means they would let them go. To whom the venerable
man (threatening in sweet sort) spake unto him in this manner: 'You grieve me, good son,
to see that you will not be ruled by your father; but give me not any such cause of grief,
for it is not good that you do.' But for all this the Goth, continuing still hard-hearted,
denied his request, and so went his way, yet coming again the next day, the holy man
renewed his former suit concerning the children;

but when he saw that by no means he could persuade him, in sorrowful manner he spake thus:
'Well I know that it is not good for you to depart in this manner, and leave me thus
afflicted.' But the Goth, not esteeming his words, returned to his inn, set those children
on horseback, and sent them before with his servants, and straightways himself took horse
and followed after; and as he was riding in the same city by the church of St. Peter the
Apostle, his horse stumbling, fell down, and brake his thigh in such sort that the bone
was quite asunder: up was he taken, and carried back again to his inn; who in all haste
sent after his servants, and caused the boys to be brought back again. Then he sent one to
venerable Fortunatus with this message: 'I beseech you, father, to send unto me your
deacon'; who when he was come unto him lying in his bed, he made those boys, which before
upon no entreaty he would restore, to be brought forth, and delivered them to him, saying:
'Go and tell my Lord the Bishop: Behold you have cursed me, and I am punished, but I have
now sent you those children which before you required, take them, and I beseech you to
pray for me.' The deacon received the children, and carried them to the Bishop; whereupon
the holy man forthwith gave his deacon some holy water, saying: 'Go quickly and cast it
upon him where he lieth ';

who went his way, and coming to the Goth, he sprinkled all his body with holy water: and O
strange and admirable thing! the holy water no sooner touched his thigh but all the
rupture was so healed, and himself so perfectly restored to his former health, that he
forsook his bed that very hour, took his horse, and went on his journey, as though he had
never been hurt at all: and thus it fell out, that he which refused for money and upon
obedience to restore the children, was by punishment enforced to do it for nothing. When
the old man had told me this strange story, ready he was to proceed unto other; but
because I was at that time to make an exhortation to some that expected me, and the day
was well spent, I could not at that time hear any more of the notable acts of venerable
Fortunatus; and yet if I might, never would I do any thing else, than give ear to such
excellent stories.

The next day, the same old man reported a thing far more wonderful: for he said that in
the same city of Tuderti, there dwelt a good virtuous man called Marcellus, together with
two of his sisters, who, falling sick, somewhat late upon Easter even departed this life:
and because he was to be carried far off, he could not be buried that day. His sisters
having now longer respite for his burial, with heavy hearts ran weeping unto the Bishop;
where they began to cry out aloud in this manner: "We know that thou leadest an
Apostolical life, that thou dost heal lepers, restore sight to the blind: come, therefore,
we beseech you, and raise up our dead brother. The venerable man, hearing of their
brother's death, began himself likewise to weep, desired them to depart, and not to make
any such petition unto him: "for it is our Lord's pleasure," quoth he, "which no man can
resist. When they were gone, the Bishop continued still sad and sorrowful for the good
man's death; and the next day being the solemn feast of Easter, very early in the morning
he went with two of his deacons to Marcellus' house, and coming to the place where his
dead body lay, he fell to his prayers; and when he had made an end, he rose up and sat
down by the corpse, and with a low voice called the dead man by his name, saying: "Brother
Marcellus ";

whereat, as though he had been lightly asleep, and awaked with that voice, he rose up,
opened his eyes, and looking upon the Bishop, said: "O what have you done? O what have you
done? To whom the Bishop answered, saying: "What have I done? "Marry," quoth he,
"yesterday there came two unto me, and discharged my soul out of my body, and carried me
away to a good place, and this day one was sent, who bade them carry me back again,
because Bishop Fortunatus was gone to mine house. And when he had spoken these words,
straightways he recovered of his sickness, and lived long after. And yet for all this we
must not think that he lost that place which he had, because there is no doubt, but that
he might, by the prayers of his intercessor, live yet more virtuously after his death, who
had a care before he died to please almighty God.

But why do I spend so many words in discoursing of his wonderful life, when as we have so
many miracles, even at these days, wrought at his body? for, as he was wont to do when he
lived upon earth, so doth he now continually at his dead bones dispossess devils, and heal
such as be sick, so often as men pray for such graces with faith and devotion. But I mean
now to return to the province of Valeria, of which I have heard most notable miracles from
the mouth of venerable Fortunatus, of whom long before I have made mention, who, coming
often to visit me, whiles he reporteth old stories, continually he bringeth me new
delight.

CHAPTER 1.11: OF MARTIRIUS, A MONK IN THE PROVINCE OF VALERIA

A certain man lived in that province, called Martirius, who was a very devout servant of
almighty God, and gave this testimony of his virtuous life. For, upon a certain day, the
other monks, his brethren, made a hearth-cake, forgetting to make upon it the sign of the
cross: for in that country they use to make a cross upon their loaves, dividing them so
into four parts: when the servant of God came, they told him that it was not marked: who,
seeing it covered with ashes and coals, asked why they did not sign it, and speaking so,
he made the sign of the cross with his hand against the coals: which thing whiles he was
in doing, the cake gave a great crack, as though the pan had been broken with the fire:
after it was baked and taken out, they found it marked with the sign of the cross, which
yet not any corporal touching, but the faith of Martirius had imprinted.

CHAPTER 1.12: OF SEVERUS, A PRIEST IN THE SAME PROVINCE

In the same country there is a valley, which is called of the plain people Interocrina ;
in which there lived a certain man of a rare life, called Severus, who was a parish priest
of the church of our blessed Lady the mother of God and perpetual virgin. One that lay at
the point of death sent for him in great haste, desiring him to come with all speed, and
by his prayers to make intercession for him, that doing penance for his wickedness, and
loosed from his sins, he might depart this life. So it chanced, that the Priest at that
time was busy in pruning of his vines; and therefore he bade them that came for him to go
on before: "and I will," quoth he, "come after by and by. For seeing he had but a little
to do, he stayed a pretty while to make an end of that, and when it was dispatched, away
he went to visit the sick man; but as he was going, the former messengers met with him,
saying: "Father, why have you stayed so long? go not now any further, for the man is dead.
At which news the good man fell a trembling, and cried out aloud that he had killed him;
whereupon he fell a weeping, and in that manner came to the dead corpse, where before the
bed he fell prostrate upon the earth, pouring out of tears.

Lying there weeping very pitifully, beating his head against the ground, and crying out
that he was guilty of his death, suddenly the dead man returned to life: which many that
were present beholding cried out, and began to weep more plentifully for joy, demanding of
him where he had been, and by what means he came back again; to whom he said: "Certain
cruel men," quoth he, "did carry me away; out of whose mouth and nostrils fire came forth,
which I could not endure; and as they were leading me through dark places, suddenly a
beautiful young man with others met us, who said unto them that were drawing me forward:
'Carry him back again; for Severus the Priest lamenteth his death, and our Lord, for his
tears, hath given him longer life.'" Then Severus rose up from the earth, and by his
intercession did assist him in doing of penance. And when the sick man that revived had
done penance for his sins by the space of seven days, upon the eighth with a cheerful
countenance he departed this life. Consider, Peter, I pray you, how dearly our Lord loved
this Severus, that would not suffer him to be grieved for a little time.

PETER. They be marvellous strange things which you report, and which before this time I
never heard of: but what is the reason that in these days there be not any such men now
living? GREGORY. I make no doubt, Peter, but that there be many such holy men now living;
for though they work not the like miracles, yet for all that, may they be as virtuous and
as holy. For true judgment of one's life is to be taken from his virtuous conversation,
and not from the working of miracles, for many there be who, although they do not any such
strange things, yet are they not in virtue inferior to them that do them. PETER. How, I
beseech you, can it be maintained for true, that there be some that work not any miracles,
and yet be as virtuous as they which work them? GREGORY. Sure I am that you know very well
that the Apostle St. Paul is brother to St. Peter, chief of the Apostles in Apostolical
principality.

PETER. I know that indeed, for no doubt can be made thereof: for though he were the least
of the Apostles, yet did he labour more than all they. GREGORY. Peter, as you well
remember, walked with his feet upon the sea; Paul in the sea suffered ship-wreck. And in
one and the same element, where Paul could not pass with a ship, Peter went upon his feet;
by which apparent it is, that though their virtue in working of miracles was not alike,
yet their merit is alike in the kingdom of heaven. PETER. I confess that I am well pleased
with that you say, for I know most assuredly that the life, and not the miracles, are to
be considered; but yet, seeing such miracles as be wrought do give testimony of a good
life, I beseech you, if any more be yet remaining, that you would, with the examples and
virtuous lives of holy men, feed mine hungry soul.

GREGORY. Desirous I am, to the honour of our blessed Saviour, to tell you some things now
concerning the miracles of the man of God, venerable St. Benedict: but to do it as it
ought, this day is not sufficient; wherefore we will here make a pause, and to handle this
matter more plentifully, take another beginning.

BOOK II: THE LIFE OF SAINT BENEDICT

PROLOGUE

There was a man of venerable life, blessed by grace, and blessed in name, for he was
called "Benedictus" or Benedict: who, from his younger years, carried always the mind of
an old man; for his age was inferior to his virtue: all vain pleasure he contemned, and
though he were in the world, and might freely have enjoyed such commodities as it
yieldeth, yet did he nothing esteem it, nor the vanities thereof. He was born in the
province of Nursia, of honourable parentage, and brought up at Rome in the study of
humanity. But for as much as he saw many by reason of such learning to fall to dissolute
and lewd life, he drew back his foot, which he had as it were now set forth into the
world, lest, entering too far in acquaintance therewith, he likewise might have fallen
into that dangerous and godless gulf: wherefore, giving over his book, and forsaking his
father's house and wealth, with a resolute mind only to serve God, he sought for some
place, where he might attain to the desire of his holy purpose: and in this sort he
departed, instructed with learned ignorance, and furnished with unlearned wisdom. All the
notable things and acts of his life I could not learn; but those few, which I mind now to
report, I had by the relation of four of his disciples: to wit, of Constantinus, a most
rare and reverent man, who was next Abbot after him; of Valentinianus, who many years had
the charge of the Lateran Abbey; of Simplicius, who was the third General of his order;
and lastly of Honoratus, who is now Abbot of that monastery in which he first began his
holy life.

CHAPTER 2.1: HOW HE MADE A BROKEN SIEVE WHOLE AND SOUND

Benedict having now given over the school, with a resolute mind to lead his life in the
wilderness: his nurse alone, which did tenderly love him, would not by any means give him
over. Coming, therefore, to a place called Enside and remaining there in the church of St.
Peter, in the company of other virtuous men, which for charity lived in that place, it
fell so out that his nurse borrowed of the neighbours a sieve to make clean wheat, which
being left negligently upon the table, by chance it was broken in two pieces: whereupon
she fell pitifully a-weeping, because she had borrowed it. The devout and religious youth
Benedict, seeing his nurse so lamenting, moved with compassion, took away with him both
the pieces of the sieve, and with tears fell to his prayers; and after he had done, rising
up he found it so whole, that the place could not be seen where before it was broken; and
coming straight to his nurse, and comforting her with good words, he delivered her the
sieve safe and sound: which miracle was known to all the inhabitants thereabout, and so
much admired, that the townsmen, for a perpetual memory, did hang it up at the church
door, to the end that not only men then living, but also their posterity might understand,
how greatly God's grace did work with him upon his first renouncing of the world. The
sieve continued there many years after, even to these very troubles of the Lombards, where
it did hang over the church door.

But Benedict, desiring rather the miseries of the world than the praises of men: rather to
be wearied with labour for God's sake, than to be exalted with transitory commendation:
fled privily from his nurse, and went into a desert place called Sublacum, distant almost
forty miles from Rome: in which there was a fountain springing forth cool and clear water;
the abundance whereof doth first in a broad place make a lake, and afterward running
forward, cometh to be a river. As he was travelling to this place, a certain monk called
Romanus met him, and demanded whither he went, and understanding his purpose, he both kept
it close, furthered him what he might, vested him with the habit of holy conversation, and
as he could, did minister and serve him. The man of God, Benedict, coming to this foresaid
place, lived there in a strait cave, where he continued three years unknown to all men,
except to Romanus, who lived not far off, under the rule of Abbot Theodacus, and very
virtuously did steal certain hours, and likewise sometime a loaf given for his own
provision, which he did carry to Benedict. And because from Romanus' cell to that cave
there was not any way, by reason of an high rock which did hang over it, Romanus, from the
top thereof, upon a long rope, did let down the loaf, upon which also with a band he tied
a little bell, that by the ringing thereof the man of God might know when he came with his
bread, and so be ready to take it. But the old enemy of mankind, envying at the charity of
the one and the refection of the other, seeing a loaf upon a certain day let down, threw a
stone and brake the bell; but yet, for all that, Romanus gave not over to serve him by all
the possible means he could.

At length when almighty God was determined to ease Romanus of his pains, and to have
Benedict's life for an example known to the world, that such a candle, set upon a
candlestick, might shine and give light to the Church of God, our Lord vouchsafed to
appear unto a certain Priest dwelling a good way off, who had made ready his dinner for
Easter day, and spake thus unto him: "Thou hast provided good cheer for thyself, and my
servant in such a place is afflicted with hunger": who, hearing this forthwith rose up,
and upon Easter day itself, with such meat as he had prepared, went to the place, where he
sought for the man of God amongst the steep hills, the low valleys and hollow pits, and at
length found him in his cave: where, after they had prayed together, and sitting down had
given God thanks, and had much spiritual talk, then the Priest said unto him: "Rise up,
brother, and let us dine, because today is the feast of Easter." To whom the man of God
answered, and said: "I know that it is Easter with me and a great feast, having found so
much favour at God's hands as this day to enjoy your company" (for by reason of his long
absence from men, he knew not that it was the great solemnity of Easter). But the reverent
Priest again did assure him, saying: "Verily, to-day is the feast of our Lord's
Resurrection, and therefore meet it is not that you should keep abstinence, and besides I
am sent to that end, that we might eat together of such provision as God's goodness hath
sent us." Whereupon they said grace, and fell to their meat, and after they had dined, and
bestowed some time in talking, the Priest returned to his church.

About the same time likewise, certain shepherds found him in that same cave: and at the
first, when they espied him through the bushes, and saw his apparel made of skins, they
verily thought that it had been some beast: but after they were acquainted with the
servant of God, many of them were by his means converted from their beastly life to grace,
piety, and devotion. And thus his name in the country there about became famous, and many
after this went to visit him, and for corporal meat which they brought him, they carried
away spiritual food for their souls.

CHAPTER 2.2: HOW HE OVERCAME A GREAT TEMPTATION OF THE FLESH

Upon a certain day being alone, the tempter was at hand: for a little black bird, commonly
called a merle or an ousel, began to fly about his face, and that so near as the holy man,
if he would, might have taken it with his hand: but after he had blessed himself with the
sign of the cross, the bird flew away: and forthwith the holy man was assaulted with such
a terrible temptation of the flesh, as he never felt the like in all his life. A certain
woman there was which some time he had seen, the memory of which the wicked spirit put
into his mind, and by the representation of her did so mightily inflame with concupiscence
the soul of God's servant, which did so increase that, almost overcome with pleasure, he
was of mind to have forsaken the wilderness. But, suddenly assisted with God's grace, he
came to himself; and seeing many thick briers and nettle bushes to grow hard by, off he
cast his apparel, and threw himself into the midst of them, and there wallowed so long
that, when he rose up, all his flesh was pitifully torn: and so by the wounds of his body,
he cured the wounds of his soul, in that he turned pleasure into pain, and by the outward
burning of extreme smart, quenched that fire which, being nourished before with the fuel
of carnal cogitations, did inwardly burn in his soul: and by this means he overcame the
sin, because he made a change of the fire.

From which time forward, as himself did afterward report unto his disciples, he found all
temptation of pleasure so subdued, that he never felt any such thing. Many after this
began to abandon the world, and to become his scholars. For being now freed from the vice
of temptation, worthily and with great reason is he made a master of virtue: for which
cause, in Exodus, commandment is given by Moses that the Levites from five-and-twenty
years and upward should serve, but, after they came to fifty, that they should be ordained
keepers of the holy vessels. PETER. Somewhat I understand of this testimony alleged: but
yet I beseech you to tell me the meaning thereof more fully. GREGORY. It is plain, Peter,
that in youth the temptation of the flesh is hot: but after fifty years the heat of the
body waxeth cold, and the souls of faithful people become holy vessels. Wherefore
necessary it is that God's elect servants, whiles they are yet in the heat of temptation,
should live in obedience, serve, and be wearied with labour and pains. But when, by reason
of age, the heat of temptation is past, they become keepers of holy vessels; because they
then are made the doctors of men's souls.

PETER. I cannot deny, but that your words have given me full satisfaction: wherefore,
seeing you have now expounded the meaning of the former text alleged, prosecute, I pray,
as you have begun, the rest of the holy man's life.

CHAPTER 2.3: HOW BENEDICT, BY THE SIGN OF THE HOLY CROSS, BROKE A DRINKING-GLASS IN PIECES

GREGORY. When this great temptation was thus overcome, the man of God, like unto a piece
of ground well tilled and weeded, of the seed of virtue brought forth plentiful store of
fruit: and by reason of the great report of his wonderful holy life, his name became very
famous. Not far from the place where he remained there was a monastery, the Abbot whereof
was dead: whereupon the whole Convent came unto the venerable man Benedict, entreating him
very earnestly that he would vouchsafe to take upon him the charge and government of their
Abbey: long time he denied them, saying that their manners were divers from his, and
therefore that they should never agree together: yet at length, overcome with their
entreaty, he gave his consent. Having now taken upon him the charge of the Abbey, he took
order that regular life should be observed, so that none of them could, as before they
used, through unlawful acts decline from the path of holy conversation, either on the one
side or on the other: which the monks perceiving, they fell into a great rage, accusing
themselves that ever they desired him to be their Abbot, seeing their crooked conditions
could not endure his virtuous kind of government: and therefore when they saw that under
him they could not live in unlawful sort, and were loath to leave their former
conversation, and found it hard to be enforced with old minds to meditate and think upon
new things: and because the life of virtuous men is always grievous to those that be of
wicked conditions, some of them began to devise, how they might rid him out of the way:
and therefore, taking counsel together, they agreed to poison his wine: which being done,
and the glass wherein that wine was, according to the custom, offered to the Abbot to
bless, he, putting forth his hand, made the sign of the cross, and straightway the glass,
that was holden far off, brake in pieces, as though the sign of the cross had been a stone
thrown against it: upon which accident the man of God by and by perceived that the glass
had in it the drink of death, which could not endure the sign of life:

and therefore rising up, with a mild countenance and quiet mind, he called the monks
together, and spake thus unto them: "Almighty God have mercy upon you, and forgive you:
why have you used me in this manner? Did not I tell you before hand, that our manner of
living could never agree together? Go your ways, and seek ye out some other father
suitable to your own conditions, for I intend not now to stay any longer amongst you. When
he had thus discharged himself, he returned back to the wilderness which so much he loved,
and dwelt alone with himself, in the sight of his Creator, who beholdeth the hearts of all
men. PETER. I understand not very well what you mean, when you say that he dwelt with
himself. GREGORY. If the holy man had longer, contrary to his own mind, continued his
government over those monks, who had all conspired against him, and were far unlike to him
in life and conversation: perhaps he should have diminished his own devotion, and somewhat
withdrawn the eyes of his soul from the light of contemplation; and being wearied daily
with correcting of their faults, he should have had the less care of himself, and so haply
it might have fallen out, that he should both have lost himself, and yet not found them:
for so often as by infectious motion we are carried too far from ourselves, we remain the
same men that we were before, and yet be not with ourselves as we were before: because we
are wandering about other men's affairs, little considering and looking into the state of
our own soul. For shall we say that he was with himself, who went into a far country, and
after he had, as we read in the Gospel, prodigally spent that portion which he received of
his father, was glad to serve a citizen, to keep his hogs, and would willingly have filled
his hungry belly with the husks which they did eat: who notwithstanding afterward, when he
thought with himself of those goods which he had lost, it is written of him that,
returning into himself, he said: How many hired men in my father's house do abound with
bread?

If then, before he were with himself, from whence did he return home unto himself? and
therefore I said that this venerable man did dwell with himself, because carrying himself
circumspectly and carefully in the sight of his Creator, always considering his own
actions, always examining himself, never did he turn the eyes of his soul from himself, to
behold aught else whatsoever. PETER. Why, then, is it written of the Apostle, St. Peter,
after he was by the Angel delivered out of prison, that, returning to himself, he said:
Now I know verily, that our Lord hath sent his Angel, and hath delivered me from the hand
of Herod, and from all the expectation of the people of the Jews. GREGORY. We are two
manner of ways, Peter, carried out of ourselves: for either we fall under ourselves by
sinful cogitation, or else we are, by the grace of contemplation, lifted above ourselves:
for he that kept hogs, through wandering of his mind and unclean thoughts, fell under
himself: but he whom the Angel delivered out of prison, being also rapt by the Angel into
an ecstasy, was in truth out of himself, but yet above himself. Both of them, therefore,
did return unto themselves; the one when he recollected himself, and forsook his lewd kind
of life; and the other from the top of contemplation, to have that usual judgment and
understanding, which before he had: wherefore venerable Benedict in that solitary
wilderness dwelt with himself, because he kept himself, and retired his cogitations within
the closet of his own soul: for when the greatness of contemplation rapt him up aloft, out
of all question he did then leave himself under himself.

PETER. Your discourse doth very well content me: yet I beseech you to answer me this
question, whether he could in conscience give over those monks, whose government he had
now taken upon him? GREGORY. In mine opinion, Peter, evil men may with good conscience be
tolerated in that community, where there be some good that may be holpen, and reap
commodity. But where there be none good at all, that receive spiritual profit, often times
all labour is lost, that is bestowed in bringing of such to good order, especially if
other occasions be offered of doing God presently better service elsewhere: for whose
good, then, should the holy man have expected, seeing them all to persecute him with one
consent? and (that which is not to be passed over with silence) those that be perfect
carry always this mind, that when they perceive their labour to be fruitless in one place,
to remove straight to another, where more good may be done.

And for this cause, that notable preacher of the word, who was desirous to be dissolved,
and to be with Christ, unto whom to live is Christ, and to die is gain : and who not only
desired himself to suffer persecution, but did also animate and encourage others to suffer
the same; yet being himself in persecution at Damascus, got a rope and a basket to pass
over the wall, and was privily let down. What then? shall we say that Paul was afraid of
death, when as himself said, that he desired it for Christ's sake? not so: but when he
perceived that in that place little good was to be done by great labour, he reserved
himself to further labour, where more fruit and better success might be expected: and
therefore the valiant soldier of Christ would not be kept within walls, but sought for a
larger field where he might more freely labour for his master. And so, in like manner, you
shall quickly perceive, if you mark well, that venerable Benedict forsook not so many in
one place, that were unwilling to be taught, as he did in sundry other places raise up
from the death of soul many more, that were willing to be instructed.

PETER. It is so as you say, and plain reason teacheth it, and the example of St. Paul
alleged doth confirm it. But I beseech you to return unto your former purpose, and to
prosecute the life of the holy man. GREGORY. When as God's servant daily increased in
virtue, and became continually more famous for miracles, many were by him in the same
place drawn to the service of almighty God, so that by Christ's assistance he built there
twelve Abbeys; over which he appointed governors, and in each of them placed twelve monks,
and a few he kept with himself, namely, such as he thought would more profit, and be
better instructed by his own presence. At that time also many noble and religious men of
Rome came unto him, and committed their children to be brought up under him, for the
service of God. Then also Evitius delivered him Maurus, and Tertullius the Senator brought
Placidus, being their sons of great hope and towardness: of which two, Maurus, growing to
great virtue, began to be his master's coadjutor; but Placidus, as yet, was but a boy of
tender years.

CHAPTER 2.4: HOW BENEDICT REFORMED A MONK THAT WOULD NOT STAY AT HIS PRAYERS

In one of the monasteries which he had built in those parts, a monk there was, which could
not continue at prayers; for when the other monks knelt down to serve God, his manner was
to go forth, and there with wandering mind to busy himself about some earthly and
transitory things. And when he had been often by his Abbot admonished of this fault
without any amendment, at length he was sent to the man of God, who did likewise very much
rebuke him for his folly; yet notwithstanding, returning back again, he did scarce two
days follow the holy man's admonition; for, upon the third day, he fell again to his old
custom, and would not abide within at the time of prayer: word whereof being once more
sent to the man of God, by the father of the Abbey whom he had there appointed, he
returned him answer that he would come himself, and reform what was amiss, which he did
accordingly: and it fell so out, that when the singing of psalms was ended, and the hour
come in which the monks betook themselves to prayer, the holy man perceived that the monk,
which used at that time to go forth, was by a little black boy drawn out by the skirt of
his garment; upon which sight, he spake secretly to Pompeianus, father of the Abbey, and
also to Maurus saying Do you not see who it is, that draweth this monk from his prayers?"
and they answered him, that they did not. "Then let us pray," quoth he, "unto God, that
you also may behold whom this monk doth follow": and after two days Maurus did see him,
but Pompeianus could not.

Upon another day, when the man of God had ended his devotions, he went out of the oratory,
where he found the foresaid monk standing idle, whom for the blindness of his heart he
strake with a little wand, and from that day forward he was so freed from all allurement
of the little black boy, that he remained quietly at his prayers, as other of the monks
did: for the old enemy was so terrified, that he durst not any more suggest any such
cogitations: as though by that blow, not the monk, but himself had been strooken.

CHAPTER 2.5: OF A FOUNTAIN THAT SPRUNG FORTH IN THE TOP OF A MOUNTAIN, BY THE PRAYERS OF THE MAN OF GOD

Amongst the monasteries which he had built in those parts, three of them were situated
upon the rocks of a mountain, so that very painful it was for the monks to go down and
fetch water, especially because the side of the hill was so steep that there was great
fear of danger: and therefore the monks of those Abbeys with one consent came unto the
servant of God, Benedict, giving him to understand, how laborious it was for them daily to
go down unto the lake for water: and therefore they added, that it was very necessary to
have them removed to some other places. The man of God, comforting them with sweet words,
caused them to return back again; and the next night, having with him only the little boy
Placidus (of whom we spake before), he ascended up to the rock of that mountain, and
continued there a long time in prayer; and when he had done, he took three stones, and
laid them in the same place for a mark, and so, none of them being privy to that he had
done, he returned back to his own Abbey. And the next day, when the foresaid monks came
again about their former business, he said thus unto them:

"Go your way to the rock, and in the place where you find three stones laid one upon
another, dig a little hole, for almighty God is able to bring forth water in the top of
that mountain, and so to ease you of that great labour which you take in fetching it so
far. Away they went, and came to the rock of the mountain according to his direction,
which they found as it were sweating drops of water, and after they had with a spade made
an hollow place, it was straightways filled, and water flowed out so abundantly, that it
doth plentifully, even to this day, spring out and run down from the top to the very
bottom of that hill.

CHAPTER 2.6: HOW THE IRON HEAD OF A BILL, FROM THE BOTTOM OF THE WATER, RETURNED TO THE HANDLE AGAIN

At another time, a certain Goth, poor of spirit, that gave over the world, was received by
the man of God; whom on a day he commanded to take a bill, and to cleanse a certain plot
of ground from briers, for the making of a garden, which ground was by the side of a lake.
The Goth as he was there labouring, by chance the head of the bill slipped off, and fell
into the water, which was so deep, that there was no hope ever to get it again. The poor
Goth, in great fear, ran unto Maurus and told him what he had lost, confessing his own
fault and negligence: Maurus forthwith went to the servant of God, giving him to
understand thereof, who came straightways to the lake: and took the handle out of the
Goth's hand, and put it into the water, and the iron head by and by ascended from the
bottom, and entered again into the handle of the bill, which he delivered to the Goth,
saying: "Behold here is thy bill again, work on, and be sad no more."

CHAPTER 2.7: HOW MAURUS WALKED UPON THE WATER

On a certain day, as venerable Benedict was, in his cell, the foresaid young Placidus, the
holy man's monk, went out to take up water at the lake, and putting down his pail
carelessly, fell in himself after it, whom the water forthwith carried away from the land
so far as one may shoot an arrow. The man of God, being in his cell, by and by knew this,
and called in haste for Maurus, saying: "Brother Maurus, run as fast as you can, for
Placidus, that went to the lake to fetch water, is fallen in, and is carried a good way
off." A strange thing, and since the time of Peter the Apostle never heard of! Maurus,
craving his father's blessing, and departing in all haste at his commandment, ran to that
place upon the water, to which the young lad was carried by force thereof, thinking that
he had all that while gone upon the land: and taking fast hold of him by the hair of his
head, in all haste he returned back again: and so soon as he was at land, coming to
himself he looked behind him, and then knew very well that he had before run upon the
water: and that which before he durst not have presumed, being now done and past, he both
marvelled, and was afraid at that which he had done.

Coming back to the father, and telling him what had happened, the venerable man did not
attribute this to his own merits, but to the obedience of Maurus: but Maurus on the
contrary, said that it was done only upon his commandment, and that he had nothing to do
in that miracle, not knowing at that time what he did. But the friendly contention
proceeding of mutual humility, the young youth himself that was saved from drowning did
determine: for he said that he saw when he was drawn out of the water the Abbot's garment
upon his head, affirming that it was he that had delivered him from that great danger.
PETER. Certainly they be wonderful things which you report, and such as may serve for the
edification of many : for mine own part, the more that I hear of his miracles, the more do
I still desire.

CHAPTER 2.8: HOW A LOAF WAS POISONED, AND CARRIED FAR OFF BY A CROW

GREGORY. When as the foresaid monasteries were zealous in the love of our Lord Jesus
Christ, and their fame dispersed far and near, and many gave over the secular life, and
subdued the passions of their soul, under the light yoke of our Saviour: then (as the
manner of wicked people is, to envy at that virtue which themselves desire not to follow)
one Florentius, Priest of a church hardby, and grandfather to Florentius our sub-deacon,
possessed with diabolical malice, began to envy the holy man's virtues, to back-bite his
manner of living, and to withdraw as many as he could from going to visit him : and when
he saw that he could not hinder his virtuous proceedings, but that, on the contrary, the
fame of his holy life increased, and many daily, upon the very report of his sanctity, did
betake themselves to a better state of life : burning more and more with the coals of
envy, he became far worse; and though he desired not to imitate his commendable life, yet
fain he would have had the reputation of his virtuous conversation.

In conclusion so much did malicious envy blind him, and so far did he wade in that sin,
that he poisoned a loaf and sent it to the servant of almighty God, as it were for an holy
present. The man of God received it with great thanks, yet not ignorant of that which was
hidden within. At dinner time, a crow daily used to come unto him from the next wood,
which took bread at his hands; coming that day after his manner, the man of God threw him
the loaf which the Priest had sent him, giving him this charge: "In the name of Jesus
Christ our Lord, take up that loaf, and leave it in some such place where no man may find
it." Then the crow, opening his mouth, and lifting up his wings, began to hop up and down
about the loaf, and after his manner to cry out, as though he would have said that he was
willing to obey, and yet could not do what he was commanded. The man of God again and
again bade him, saying: "Take it up without fear, and throw it where no man may find it."
At length, with much ado, the crow took it up, and flew away, and after three hours,
having dispatched the loaf, he returned back again, and received his usual allowance from
the man of God.

But the venerable father, perceiving the Priest so wickedly bent against his life, was far
more sorry for him than grieved for himself. And Florentius, seeing that he could not kill
the body of the master, laboureth now what he can, to destroy the souls of his disciples;
and for that purpose he sent into the yard of the Abbey before their eyes seven naked
young women, which did there take hands together, play and dance a long time before them,
to the end that, by this means, they might inflame their minds to sinful lust: which
damnable sight the holy man beholding out of his cell, and fearing the danger which
thereby might ensue to his younger monks, and considering that all this was done only for
the persecuting of himself, he gave place to envy; and therefore, after he had for those
abbeys and oratories which he had there built appointed governors, and left some under
their charge, himself, in the company of a few monks, removed to another place.

And thus the man of God, upon humility, gave place to the other's malice; but yet almighty
God of justice did severely punish [Florentius'] wickedness. For when the foresaid Priest,
being in his chamber, understood of the departure of holy Benedict, and was very glad of
that news, behold (the whole house besides continuing safe and sound) that chamber alone
in which he was, fell down, and so killed him: which strange accident the holy man's
disciple Maurus understanding, straightways sent him word, he being as yet scarce ten
miles off, desiring him to return again, because the Priest that did persecute him was
slain; which thing when Benedict heard, he was passing sorrowful, and lamented much: both
because his enemy died in such sort, and also for that one of his monks rejoiced thereat;
and therefore he gave him penance, for that, sending such news, he presumed to rejoice at
his enemy's death.

PETER. The things you report be strange, and much to be wondered at: for in making the
rock to yield forth water, I see Moses; and in the iron, which came from the bottom of the
lake, I behold Eliseus; in the walking of Maurus upon the water, I perceive Peter; in the
obedience of the crow, I contemplate Elias; and in lamenting the death of his enemy, I
acknowledge David: and therefore, in mine opinion, this one man was full of the spirit of
all good men. GREGORY. The man of god, Benedict, had the spirit of the one true God, who,
by the grace of our redemption, hath filled the hearts of his elect servants; of whom St.
John saith: He was the true light, which doth lighten every man coming into this world, .
Of whom, again, we find it written: Of his fulness we have all received, . For God's holy
servants might receive virtues of our Lord, but to bestow them upon others they could not;
and therefore it was he that gave the signs of miracles to his servants, who promised to
give the sign of Jonas to his enemies : so that he vouchsafed to die in the sight of the
proud, and to rise again before the eyes of the humble: to the end, that they might behold
what they contemned, and those see that which they ought to worship and love: by reason of
which mystery it cometh to pass that, whereas the proud cast their eyes upon the contempt
of his death, the humble contrariwise, against death, lay hold of the glory of his power
and might.

PETER. To what places, I pray you, after this, did the holy man go: and whether did he
afterward in them work any miracles, or no? GREGORY. The holy man, changing his place, did
not for all that change his enemy. For afterward he endured so much the more grievous
battles, by how much he had now the master of all wickedness fighting openly against him.
For the town, which is called Cassino, standeth upon the side of an high mountain, which
containeth, as it were in the lap thereof, the foresaid town, and afterward so riseth in
height the space of three miles, that the top thereof seemeth to touch the very heavens:
in this place there was an ancient chapel in which the foolish and simple country people,
according to the custom of the old gentiles, worshipped the god Apollo. Round about it
likewise upon all sides, there were woods for the service of the devils, in which even to
that very time, the mad multitude of infidels did offer most wicked sacrifice. The man of
God coming thither, beat in pieces the idol, overthrew the altar, set fire to the woods,
and in the temple of Apollo, he built the oratory of St. Martin, and where the altar of
the same Apollo was, he made an oratory of St. John: and by his continual preaching, he
brought the people dwelling in those parts to embrace the faith of Christ.

The old enemy of mankind, not taking this in good part, did not privily or in a dream, but
in open sight present himself to the eyes of that holy father, and with great outcries
complained that he had offered him violence. The noise which he made, the monks did hear,
but himself they could not see: but, as the venerable father told them, he appeared
visibly unto him most fell and cruel, and as though, with his fiery mouth and flaming
eyes, he would have torn him in pieces: what the devil said unto him, all the monks did
hear; for first he would call him by his name, and because the man of God vouchsafed him
not any answer, then would he fall a-reviling and railing at him: for when he cried out,
calling him "Blessed Benedict," and yet found that he gave him no answer, straightways he
would turn his tune, and say: "Cursed Benedict, and not blessed: what hast thou to do with
me? and why dost thou thus persecute me?" Wherefore new battles of the old enemy against
the servant of God are to be looked for, against whom willingly did he make war, but,
against his will, did he give him occasion of many notable victories.

CHAPTER 2.9: HOW VENERABLE BENEDICT, BY HIS PRAYER, REMOVED A HUGE STONE

Upon a certain day, when the monks were building up the cells of the same Abbey, there lay
a stone which they meant to employ about that business: and when two or three were not
able to remove it, they called for more company, but all in vain, for it remained so
immovable as though it had grown to the very earth: whereby they plainly perceived that
the devil himself did sit upon it, seeing so may men's hands could not so much as once
move it: wherefore, finding that their own labours could do nothing, they sent for the man
of God, to help them with his prayers against the devil, who hindered the removing of that
stone. The holy man came, and after some praying, he gave it his blessing, and then they
carried it away so quickly, as though it had been of no weight at all.

CHAPTER 2.10: OF THE FANTASTICAL FIRE, WHICH BURNT THE KITCHEN

Then the man of God thought good that they should presently before his departure dig up
the ground in the same place; which being done, and a deep hole made, the monks found
there an idol of brass, which being for a little while by chance cast into the kitchen,
they beheld fire suddenly to come from it, which to all their sight seemed to set the
whole kitchen on fire; for the quenching whereof, the monks by casting on of water made
such a noise, that the man of God, hearing it, came to see what the matter was: and
himself beholding not any fire at all,which they said that they did, he bowed down his
head forthwith to his prayers, and then he perceived that they were deluded with
fantastical fire, and therefore bad them bless their eyes, that they might behold the
kitchen safe and sound, and not those fantastical flames, which the devil had falsely
devised.

CHAPTER 2.11: HOW VENERABLE BENEDICT REVIVED A BOY, CRUSHED TO DEATH WITH THE RUIN OF A WALL

Again, as the monks were making of a certain wall somewhat higher, because that was
requisite, the man of God in the meantime was in his cell at his prayers. To whom the old
enemy appeared in an insulting manner, telling him, that he was now going to his monks,
that were a-working: whereof the man of God, in all haste, gave them warning, wishing them
to look unto themselves, because the devil was at that time coming amongst them. The
message was scarce delivered, when as the wicked spirit overthrew the new wall which they
were a building, and with the fall slew a little young child, a monk, who was the son of a
certain courtier. At which pitiful chance all were passing sorry and exceedingly grieved,
not so much for the loss of the wall, as for the death of their brother: and in all haste
they sent this heavy news to the venerable man Benedict; who commanded them to bring unto
him the young boy, mangled and maimed as he was, which they did, but yet they could not
carry him any otherwise than in a sack: for the stones of the wall had not only broken his
limbs, but also his very bones. Being in that manner brought unto the man of God, he bad
them to lay him in his cell, and in that place upon which he used to pray; and then,
putting them all forth, he shut the door, and fell more instantly to his prayers than he
used at other times. And O strange miracle! for the very same hour he made him sound, and
as lively as ever he was before; and sent him again to his former work, that he also might
help the monks to make an end of that wall, of whose death the old serpent thought he
should have insulted over Benedict, and greatly triumphed.

CHAPTER 2.12: HOW BY REVELATION VENERABLE BENEDICT KNEW THAT HIS MONKS HAD EATEN OUT OF THE MONASTERY

Among other miracles which the man of God did, he began also to be famous for the spirit
of prophecy: as to foretell what was to happen, and to relate unto them that were present,
such things as were done in absence. The order of his Abbey was, that when the monks went
abroad (to deliver any message) never to eat or drink anything out of their cloister: and
this being diligently observed, according to the prescription of their rule, upon a
certain day some of the monks went forth upon such business: and being enforced about the
dispatch thereof to tarry somewhat long abroad, it fell so out that they stayed at the
house of a religious woman, where they did eat and refresh themselves. And being late
before they came back to the Abbey, they went as the manner was, and asked their father's
blessing: of whom he demanded where they had eaten: and they said nowhere. "Why do you,"
quoth he, "tell an untruth? for did you not go into such a woman's house? and eat such and
such kind of meat, and drink so many cups?" When they heard him recount so in particular,
both where they had stayed, what kind of meat they had eaten, and how often they had
drunk, and perceived well that he knew all whatsoever they had done, they fell down
trembling at his feet, and confessed that they had done wickedly: who straightways
pardoned them for that fault, persuading himself that they would not any more in his
absence presume to do any such thing, seeing they now perceived that he was present with
them in spirit.

CHAPTER 2.13: OF THE BROTHER OF VALENTINIAN THE MONK, WHOM THE MAN OF GOD BLAMED FOR EATING IN HIS JOURNEY

A brother also of Valentinian the monk, of whom I made mention before, was a layman, but
devout and religious: who used every year, as well to desire the prayers of God's servant,
as also to visit his natural brother, to travel from his own house to the Abbey: and his
manner was, not to eat anything all that day before he came thither. Being therefore upon
a time in his journey, he lighted into the company of another that carried meat about him
to eat by the way: who, after the day was well spent, spake unto him in this manner:
"Come, brother," quoth he, "let us refresh ourselves, that we faint not in our journey":
to whom he answered: "God forbid: for eat I will not by any means, seeing I am now going
to the venerable father Benedict, and my custom is to fast until I see him. The other,
upon this answer, said no more for the space of an hour. But afterward, having travelled a
little further again he was in hand with him to eat something: yet then likewise he
utterly refused, because he meant to go through fasting as he was. His companion was
content, and so went forward with him, without taking anything himself. But when they had
now gone very far, and were well wearied with long travelling, at length they came unto a
meadow, where there was a fountain, and all such other pleasant things as use to refresh
men's bodies. Then his companion said to him again:

"Behold here is water, a green meadow, and a very sweet place, in which we may refresh
ourselves and rest a little, that we may be the better able to dispatch the rest of our
journey. Which kind words bewitching his ears, and the pleasant place flattering his eyes,
content he was to yield unto the motion, and so they fell to their meat together: and
coming afterward in the evening to the Abbey, they brought him to the venerable father
Benedict, of whom he desired his blessing. Then the holy man objected against him what he
had done in the way, speaking to him in this manner: "How fell it out, brother," quoth he,
"that the devil talking to you, by means of your companion, could not at the first nor
second time persuade you: but yet he did at the third, and made you do what best pleased
him? The good man, hearing these words, fell down at his feet, confessing the fault of his
frailty; was grieved, and so much the more ashamed of his sin, because he perceived that
though he were absent, that yet he did offend in the sight of that venerable father.

PETER. I see well that the holy man had in his soul the spirit of Heliseus, who was
present with his servant Giezi, being then absent from him.

CHAPTER 2.14: HOW THE DISSIMULATION OF KING TOTILA WAS DISCOVERED AND FOUND OUT BY VENERABLE BENEDICT

GREGORY. You must, good Peter, for a little while be silent, that you may know matters yet
far more important. For in the time of the Goths, when Totila, their king, understood that
the holy man had the spirit of prophecy, as he was going towards his monastery, he
remained in a place somewhat far off, and beforehand sent the father word of his coming:
to whom answer was returned, that he might come at his pleasure. The king, as he was a man
wickedly disposed, thought he would try whether the man of God were a prophet, as it was
reported, or no. A certain man of his guard he had, called Riggo, upon whom he caused his
own shoes to be put, and to be apparelled with his other princely robes, commanding him to
go as it were himself to the man of God; and to give the better colour to this device, he
sent three to attend upon him, who especially were always about the king: to wit,
Vultericus, Rudericus, and Blindinus; charging them that in the presence of the servant of
God, they should be next about him, and behave themselves in such sort as though he had
been king Totila indeed: and that diligently they should do unto him all other services,
to the end that both by such dutiful kind of behaviour, as also by his purple robes, he
might verily be taken for the king himself. Riggo, furnished with that brave apparel, and
accompanied with many courtiers, came unto the Abbey:

at which time the man of God sat a little way off, and when Riggo was come so near that he
might well understand what the man of God said, then, in the hearing of them all, he spake
thus: "Put off, my good son, put off that apparel, for that which thou hast on, is none of
thine. Riggo, hearing this, fell straightways down to the ground, and was very much
afraid, for presuming to go about to mock so worthy a man, and all his attendants and
servitors fell down likewise to the earth, and after they were up again, they durst not
approach any nearer to his presence: but returned back to their king, telling him with
fear, how quickly they were discovered.

CHAPTER 2.15: HOW VENERABLE BENEDICT PROPHESIED TO KING TOTILA, AND ALSO TO THE BISHOP OF CAMISINA, SUCH THINGS AS WERE AFTERWARDS TO HAPPEN

Then Totila himself in person went unto the man of God; and seeing him sitting afar off,
he durst not come near, but fell down to the ground: whom the holy man (speaking to him
twice or thrice) desired to rise up and at length came unto him, and with his own hands
lifted him up from the earth, where he lay prostrate: and then, entering into talk, he
reprehended him for his wicked deeds, and in few words told him all that which should
befall him, saying: "Much wickedness do you daily commit, and many great sins have you
done: now at length give over your sinful life. Into the city of Rome shall you enter, and
over the sea shall you pass: nine years shall you reign, and in the tenth shall you leave
this mortal life." The king, hearing these things, was wonderfully afraid, and desiring
the holy man to commend him to God in his prayers, he departed: and from that time forward
he was nothing so cruel as before he had been. Not long after he went to Rome, sailed over
into Sicily, and, in the tenth year of his reign, he lost his kingdom together with his
life.

The Bishop also of Camisina used to visit the servant of God, whom the holy man dearly
loved for his virtuous life. The Bishop, therefore, talking with him of King Totila, of
his taking of Rome, and the destruction of that city, said: "This city will be so spoiled
and ruined by him, that it will never be more inhabited." To whom the man of God answered:
"Rome," quoth he, "shall not be utterly destroyed by strangers: but shall be so shaken
with tempests, lightnings, whirlwinds, and earthquakes, that it will fall to decay of
itself." The mysteries of which prophecy we now behold as clear as the day: for we see
before our eyes in this very city, by a strange whirlwind the world shaken, houses ruined,
and churches overthrown, and buildings rotten with old age we behold daily to fall down.
True it is that Honoratus, by whose relation I had this, saith not that he received it
from his own mouth, but that he had it of other monks, which did hear it themselves.

CHAPTER 2.16: OF A CERTAIN CLERGYMAN, WHOM VENERABLE BENEDICT FOR A TIME DELIVERED FROM A DEVIL

At the same time a certain clergyman, that served in the church of Aquinum, was possessed:
whom the venerable man Constantius, Bishop of the same city, sent unto many places of holy
martyrs for help: but God's holy martyrs would not deliver him, to the end that the world
might know what great grace was in the servant of God, Benedict: wherefore at length he
was brought unto him, who, praying for help to Jesus Christ our Lord, did forthwith cast
the old enemy out of the possessed man's body, giving him this charge: "Go your way, and
hereafter abstain from eating of flesh, and presume not to enter into holy orders, for
whensoever you shall attempt any such thing, the devil again will have power over you."
The man departed safe and sound, and because punishment fresh in memory useth to terrify
the mind, he observed for a time what the man of God had given him in commandment. But
after many years, when all his seniors were dead, and he saw his juniors preferred before
him to holy orders, he neglected the words of the man of God, as though forgotten through
length of time, and took upon him holy orders: whereupon straightways the devil that
before had left him entered again, and never gave over to torment him, until he had
separated his soul from his body.

PETER. This holy man, as I perceive, did know the secret counsel of God: for he saw that
this clergyman was delivered to the power of the devil, to the end he should not presume
to enter into holy orders. GREGORY. Why should he not know the secrets of God, who kept
the commandments of God: when as the scripture saith: He that cleaveth unto our Lord, is
one spirit with him? PETER. If he that cleaveth unto our Lord, be one spirit with our
Lord, what is the meaning of that which the Apostle saith: Who knoweth the sense of our
Lord, or who hath been his counsellor? , for it seemeth very inconvenient to be ignorant
of his sense, to whom being so united he is made one thing. GREGORY. Holy men, in that
they be one with our Lord are not ignorant of his sense: for the same Apostle saith : For
what man knoweth those things which belong to man, but the spirit of man which is in him?
Even so, the things which belong to God, no man knoweth, but the spirit of God. And to
show also that he knew such things as belong to God, he addeth straight after: But we have
not received the spirit of this world, but the spirit which is of God. And for this cause,
again he saith: that eye hath not seen, nor ear heard, nor it hath ascended into the heart
of man, those things which God hath prepared for them that love him, but God hath revealed
to us by his spirit.

PETER. If, then, the mysteries of God were revealed to the same Apostle by the spirit of
God, why did he then, entreating of this question, set down these words beforehand,
saying: O the depth of the riches of the wisdom and knowledge of God: how incomprehensible
be his judgments, and his ways investigable? And again, whiles I am thus speaking of this
matter, another question cometh to my mind: for the prophet David said to our Lord: With
my lips have I uttered all the judgments of thy mouth. Wherefore, seeing it is less to
know, than to utter: what is the reason that St. Paul affirmeth the judgments of God to be
incomprehensible; and yet David saith that he did not know only them, but also with his
lips pronounce them? GREGORY. To both these questions I have already briefly answered,
when I said that holy men, in that they be one with our Lord, are not ignorant of the
sense of our Lord. For all such, as do devoutly follow our Lord, be also by devotion one
with our Lord; and yet for all this, in that they are laden with the burthen of their
corruptible flesh, they be not with God: and so in that they be joined with him, they know
the secret judgments of God, and in that they be separated from God, they know them not:
for seeing they do not as yet perfectly penetrate his secret mysteries, they give
testimony that his judgments be incomprehensible.

But those that do with their soul adhere unto him, and cleaving unto the sayings of the
holy scripture, or to secret revelations, acknowledge what they receive: such persons both
know these things and do utter them: for those judgments which God doth conceal they know
not, and those which he doth utter they know: and therefore the prophet David, when he had
said: I have with my lips uttered all the judgments; he addeth immediately, of thy mouth:
as though he should plainly say: Those judgments I may both know and utter, which I knew
thou didst speak, for those things which thou dost not speak, without all question, thou
dost conceal from our knowledge. Wherefore the saying of David and St. Paul agree
together: for the judgments of God are incomprehensible; and yet those which himself with
his own mouth vouchsafeth to speak, are uttered with men's tongues: because men may come
to the knowledge of them, and being revealed, they may be uttered, and by no means can be
kept secret.

PETER. Now I see the answer to my question. But I pray you to proceed, if anything yet
remaineth to be told of his virtue and miracles.

CHAPTER 2.17: HOW THE MAN OF GOD, BENEDICT, DID FORETELL THE SUPPRESSION OF ONE OF HIS OWN ABBEYS

GREGORY. A certain noble man called Theoprobus was by the good counsel of holy Benedict
converted: who, for his virtue and merit of life, was very intrinsical and familiar with
him. This man upon a day, coming into his cell, found him weeping very bitterly. And
having expected a good while, and yet not seeing him to make an end (for the man of God
used not in his prayers to weep, but rather to be sad), he demanded the cause of that his
so great heaviness, to whom he answered straightway, saying: "All this Abbey which I have
built, and all such things as I have made ready for my brethren, are by the judgment of
almighty God delivered to the gentiles, to be spoiled and overthrown: and scarce could I
obtain of God to have their lives spared, that should then live in it." His words
Theoprobus then heard, but we see them to be proved most true, who know that very Abbey to
be now suppressed by the Lombards. For not long since, in the night time, when the monks
were asleep, they entered in, and spoiled all things, but yet not one man could they
retain there, and so almighty God fulfilled what he promised to his faithful servant: for
though he gave them the house and all the goods, yet did he preserve their lives. In which
thing I see that Benedict imitated St. Paul: whose ship though it lost all the goods, yet,
for his comfort, he had the lives of all that were in his company bestowed upon him, so
that no one man was cast away.

CHAPTER 2.18: HOW BLESSED BENEDICT KNEW THE HIDING AWAY OF A FLAGON OF WINE

Upon a certain time, Exhilaratus our monk, a lay-brother, whom you know, was sent by his
master to the monastery of the man of God, to carry him two wooden bottles, commonly
called flagons, full of wine: who in the way, as he was going, hid one of them in a bush
for himself, and presented the other to venerable Benedict: who took it very thankfully,
and, when the man was going away, he gave him this warning: "Take heed, my son," quoth he,
"that thou drinkest not of that flagon which thou hast hidden in the bush: but first be
careful to bow it down, and thou shalt find what is within it." The poor man, thus
pitifully confounded by the man of God, went his way, and coming back to the place where
the flagon was hidden, and desirous to try the truth of that was told him, as he was
bowing it down, a snake straightways leaped forth. Then Exhilaratus perceiving what was
gotten into the wine, began to be afraid of that wickedness which he had committed.

CHAPTER 2.19: HOW THE MAN OF GOD KNEW THAT ONE OF HIS MONKS HAD RECEIVED CERTAIN HANDKERCHIEFS

Not far from his Abbey, there was a village, in which very many men had, by the sermons of
Benedict, been converted from idolatry to the true faith of Christ. Certain Nuns also
there were in the same town, to whom he did often send some of his monks to preach unto
them, for the good of their souls. Upon a day, one that was sent, after he had made an end
of his exhortation, by the entreaty of the Nuns took certain small napkins, and hid them
for his own use in his bosom: whom, upon his return to the Abbey, the man of God very
sharply rebuked, saying: "How cometh it to pass, brother, that sin is entered into your
bosom ?" At which words the monk was much amazed for he had quite forgotten what he had
put there; and therefore knew not any cause why he should deserve that reprehension:
whereupon the holy man spake to him in plain terms, and said: "Was not I present when you
took the handkerchiefs of the Nuns, and put them up in your bosom for your own private
use?" The monk, hearing this, fell down at his feet, and was sorry that he had behaved
himself so indiscreetly: forth he drew those napkins from his bosom, and threw them all
away.

CHAPTER 2.20: HOW HOLY BENEDICT KNEW THE PROUD THOUGHT OF ONE OF HIS MONKS

Upon a time, whiles the venerable Father was at supper, one of his monks, who was the son
of a great man, held the candle: and as he was standing there, and the other at his meat,
he began to entertain a proud cogitation in his mind, and to speak thus within himself: "
Who is he, that I thus wait upon at supper, and hold him the candle? and who am I, that I
should do him any such service?" Upon which thought straightways the holy man turned
himself, and with severe reprehension spake thus unto him: "Sign your heart, brother, for
what is it that you say? Sign your heart": and forthwith he called another of the monks,
and bad him take the candle out of his hands, and commanded him to give over his waiting,
and to repose himself: who being demanded of the monks, what it was that he thought, told
them, how inwardly he swelled with pride, and what he spake against the man of God,
secretly in his own heart. Then they all saw very well that nothing could be hidden from
venerable Benedict, seeing the very sound of men's inward thoughts came unto his ears.

CHAPTER 2.21: OF TWO HUNDRED BUSHELS OF MEAL, FOUND BEFORE THE MAN OF GOD'S CELL

At another time, there was a great dearth in the same country of Campania: so that all
kind of people tasted of the misery: and all the wheat of Benedict's monastery was spent,
and likewise all the bread, so that there remained no more than five loaves for dinner.
The venerable man, beholding the monks sad, both rebuked them modestly for their
pusillanimity, and again did comfort them with this promise: "Why," quoth he, "are you so
grieved in your minds for lack of bread? Indeed, today some want there is, but tomorrow
you shall have plenty": and so it fell out, for the next day two hundred bushels of meal
was found in sacks before his cell door, which almighty God sent them: but by whom, or
what means, that is unknown to this very day: which miracle when the monks saw, they gave
God thanks, and by this learned in want, not to make any doubt of plenty.

PETER. Tell me, I pray you, whether this servant of God had always the spirit of prophecy,
when himself pleased, or only at certain times? GREGORY. The spirit of prophecy doth not
always illuminate the minds of the prophets; because, as it is written of the Holy Ghost
that he breatheth where he will , so we are also to know that he doth breathe likewise for
what cause, and when he pleaseth. And hereof it cometh, that when king David demanded of
Nathan whether he might build a temple for the honour of God, the prophet Nathan gave his
consent; and yet afterward utterly forbad it. From hence likewise it proceedeth that, when
Heliseus saw the woman weeping, and knew not the cause, he said to his servant that did
trouble her: Let her alone, for her soul is in grief, and God hath concealed it from me,
and hath not told me. Which thing almighty God of great piety so disposeth: for giving at
some times the spirit of prophecy, and at other times withdrawing it, he doth both lift up
the prophets minds on high, and yet doth preserve them in humility: that by the gift of
the Spirit, they may know what they are by God's grace: and at other times, destitute of
the same Spirit, may understand what they are of themselves.

PETER. There is very great reason for that you say. But, I pray you, let me hear more of
the venerable man Benedict, if there be anything else that cometh to your remembrance.

CHAPTER 2.22: HOW, BY VISION, VENERABLE BENEDICT DISPOSED THE BUILDING OF THE ABBEY OF TARACINA

GREGORY. At another time he was desired by a certain virtuous man, to build an Abbey for
his monks upon his ground, not far from the city of Taracina. The holy man was content,
and appointed an Abbot and Prior, with divers monks under them: and when they were
departing, he promised that, upon such a day, he would come and shew them in what place
the oratory should be made, and where the refectory should stand, and all the other
necessary rooms: and so they, taking his blessing, went their way; and against the day
appointed, which they greatly expected, they made all such things ready as were necessary
to entertain him, and those that should come in his company. But the very night before,
the man of God in sleep appeared to the Abbot and the Prior, and particularly described
unto them where each place and office was to be builded. And when they were both risen,
they conferred together what either of them had seen in their sleep: but yet not giving
full credit to that vision, they expected the man of God himself in person, according to
his promise. But when they saw that he came not, they returned back unto him very
sorrowfully, saying: "We expected, father, that you should have come according to promise,
and told us where each place should have been built, which yet you did not." To whom he
answered: "Why say you so, good brethren? Did not I come as I promised you?" And when they
asked at what time it was: "Why," quoth he, "did not I appear to either of you in your
sleep, and appointed how and where every place was to be builded? Go your way, and
according to that platform which you then saw, build up the abbey." At which word they
much marvelled, and returning back, they caused it to be builded in such sort as they had
been taught of him by revelation.

PETER. Gladly would I learn, by what means that could be done: to wit, that he should go
so far to tell them that thing in their sleep, which they should both hear and know by
vision. GREGORY. Why do you, Peter, seek out and doubt, in what manner this thing was
done? For certain it is, that the soul is of a more noble nature than the body. And by
authority of scripture we know that the prophet Habaccuc was carried from Judea with that
dinner which he had, and was suddenly set in Chaldea ; by which meat the prophet Daniel
was relieved: and presently after was brought back again to Judea. If, then, Habaccuc
could in a moment with his body go so far, and carry provision for another man's dinner:
what marvel is it, if the holy father Benedict obtained grace to go in spirit and to
inform the souls of his brethren that were asleep, concerning such things as were
necessary: and that as Abacuck about corporal meat went corporally, so Benedict should go
spiritually about the dispatch of spiritual business?

PETER. I confess that your words have satisfied my doubtful mind. But I would know what
manner of man he was in his ordinary talk and conversation.

CHAPTER 2.23: OF CERTAIN NUNS ABSOLVED AFTER THEIR DEATH

GREGORY. His common talk, Peter, was usually full of virtue: for his heart conversed to
above in heaven, that no words could in vain proceed from his mouth. And if at any time he
spake aught, yet not as one that determined what was best to be done, but only in a
threatening manner, his speech in that case was so effectual and forcible, as though he
had not doubtfully or uncertainly, but assuredly pronounced and given sentence. For not
far from his Abbey, there lived two Nuns in a place by themselves, born of worshipful
parentage: whom a religious good man did serve for the dispatch of their outward business.
But as nobility of family doth in some breed ignobility of mind, and maketh them in
conversation to show less humility, because they remember still what superiority they had
above others: even so was it with these Nuns: for they had not yet learned to temper their
tongues, and keep them under with the bridle of their habit: for often did they by their
indiscreet speech provoke the foresaid religious man to anger; who having borne with them
a long time, at length he complained to the man of God, and told him with what reproachful
words they entreated him: whereupon he sent them by and by this message, saying: "Amend
your tongues, otherwise I do excommunicate you"; which sentence of excommunication
notwithstanding, he did not then presently pronounce against them, but only threatened if
they amended not themselves. But they, for all this, changed their conditions nothing at
all: both which not long after departed this life, and were buried in the church: and when
solemn mass was celebrated in the same church, and the Deacon, according to custom, said
with loud voice: "If any there be that do not communicate, let them depart": the nurse,
which used to give unto our Lord an offering for them, beheld them at that time to rise
out of their graves, and to depart the church.

Having often times, at those words of the Deacon, seen them leave the church, and that
they could not tarry within, she remembered what message the man of God sent them whiles
they were yet alive. For he told them that he did deprive them of the communion, unless
they did amend their tongues and conditions. Then with great sorrow, the whole matter was
signified to the man of God, who straightways with his own hands gave an oblation, saying:
"Go your ways, and cause this to be offered unto our Lord for them, and they shall not
remain any longer excommunicate": which oblation being offered for them, and the Deacon,
as he used, crying out, that such as did not communicate should depart, they were not seen
any more to go out of the church: whereby it was certain that, seeing they did not depart
with them which did not communicate, that they had received the communion of our Lord by
the hands of his servant.

PETER. It is very strange that you report: for how could he, though a venerable and most
holy man, yet living in mortal body, loose those souls which stood now before the
invisible judgment of God? GREGORY. Was he not yet, Peter, mortal, that heard from our
Saviour: Whatsoever thou shalt bind upon earth, it shall be bound also in the heavens: and
whatsoever thou shalt loose in earth, shall be loosed also in the heavens? whose place of
binding and loosing those have at this time, which by faith and virtuous life possess the
place of holy government: and to bestow such power upon earthly men, the Creator of heaven
and earth descended from heaven to earth: and that flesh might judge of spiritual things,
God, who for man's sake was made flesh, vouchsafed to bestow upon him: for from thence our
weakness did rise up above itself, from whence the strength of God was weakened under
itself.

PETER. For the virtue of his miracles, your words do yield a very good reason.

CHAPTER 2.24: OF A BOY THAT AFTER HIS BURIAL WAS CAST OUT OF HIS GRAVE

GREGORY. Upon a certain day, a young boy that was a monk, loving his parents more than
reason would, went from the Abbey to their house, not craving the father's blessing
beforehand: and the same day that he came home unto them, he departed this life. And being
buried, his body, the next day after, was found cast out of the grave; which they caused
again to be put in, and again, the day following, they found it as before. Then in great
haste they went to the man of God, fell down at his feet, and with many tears beseeched
him that he would vouchsafe him that was dead of his favour. To whom the man of God with
his own hands delivered the holy communion of our Lord's body, saying: "Go, and lay with
great reverence this our Lord's body upon his breast, and so bury him": which when they
had done, the dead corpse after that remained quietly in the grave. By which you perceive,
Peter, of what merit he was with our Lord Jesus Christ, seeing the earth would not give
entertainment to his body, who departed this world out of Benedict's favour.

PETER. I perceive it very well, and do wonderfully admire it.

CHAPTER 2.25: HOW A MONK, FORSAKING THE ABBEY, MET WITH A DRAGON IN THE WAY

GREGORY. A certain monk there was so inconstant and fickle of mind, that he would needs
give over the Abbey; for which fault of his, the man of God did daily rebuke him, and
often times gave him good admonitions: but yet, for all this, by no means would he tarry
amongst them, and therefore continual suit he made that he might be discharged. The
venerable man upon a time, wearied with his importunity, in anger bad him depart; who was
no sooner out of the Abbey gate, but he found a dragon in the way expecting him with open
mouth, which being about to devour him, he began in great fear and trembling to cry out
aloud, saying: "Help, help! for this dragon will eat me up." At which noise the monks
running out, dragon they saw none, but finding him there shaking and trembling, they
brought him back again to the Abbey, who forthwith promised that he would never more
forsake the monastery, and so ever after he continued in his profession: for by the
prayers of the holy man, he saw the dragon coming against him, whom before, when he saw
not, he did willingly follow.

CHAPTER 2.26: HOW HOLY BENEDICT CURED A BOY OF LEPROSY

But I must not here pass over with silence that which I had by relation of the honourable
man, Anthony, who said that his father's boy was so pitifully punished with a leprosy,
that all his hair fell off, his body swelled, and filthy corruption did openly come forth.
Who being sent by his father to the man of God, he was by him quickly restored to his
former health.


DIALOGUES (BOOK II: THE LIFE OF SAINT BENEDICT – BOOK III)
==========================================================

DIALOGUES continued

CHAPTER 2.27: HOW BENEDICT FOUND MONEY MIRACULOUSLY TO RELIEVE A POOR MAN

Neither is that to be omitted, which one of his disciples called Peregrinus used to tell:
for he said that, upon a certain day, an honest man, who was in debt, found no other means
to help himself, but thought it his best way to acquaint the man of God with his
necessity: whereupon he came to the Abbey, and finding the servant of almighty God, gave
him to understand, how he was troubled by his creditor for twelve shillings which he did
owe him. To whom the venerable man said that himself had not so much money, yet giving him
comfortable words, he said: "Go your ways, and after two days come to me again, for I can
not presently help you": in which two days, after his manner, he bestowed himself in
prayer: and when upon the third day the poor man came back there were found suddenly upon
the chest of the Abbey, which was full of corn, thirteen shillings: which the man of God
caused to be given to him that required but twelve, both to discharge his debt, and also
to defray his own charges.

But now will I return to speak of such things as I had from the mouth of his own scholars,
mentioned before in the beginning of this book. A certain man there was who had an enemy
that did notably spite and malign him, whose damnable hatred proceeded so far that he
poisoned his drink, which, although it killed him not, yet did it change his skin in such
sort that it was of many colours, as though he had been infected with a leprosy: but the
man of God restored him to his former health: for so soon as he touched him, forthwith all
that variety of colours departed from his body.

CHAPTER 2.28: HOW A CRUET OF GLASS WAS THROWN UPON THE STONES, AND NOT BROKEN

At such time as there was a great dearth in Campania, the man of God had given away all
the wealth of the Abbey to poor people, so that in the cellar there was nothing left but a
little oil in a glass. A certain sub-deacon called Agapitus came unto him, instantly
craving that he would bestow a little oil upon him. Our Lord's servant, that was resolved
to give away all upon earth that he might find all in heaven, commanded that oil to be
given him: but the monk that kept the cellar heard what the father commanded, yet did he
not perform it: who inquiring not long after whether he had given that which he willed,
the monk told him that he had not, adding that if he had given it away, that there was not
any left for the Convent. Then in an anger he commanded others to take that glass with the
oil, and to throw it out at the window, to the end that nothing might remain in the Abbey
contrary to obedience. The monks did so, and threw it out at a window, under which there
was an huge downfall, full of rough and craggy stones upon which the glass did light, but
yet continued for all that so sound as though it had never been thrown out at all, for
neither the glass was broken nor any of the oil shed. Then the man of God did command it
to be taken up again, and, whole as it was, to be given unto him that desired it, and in
the presence of the other brethren he reprehended the disobedient monk, both for his
infidelity, and also for his proud mind.

CHAPTER 2.29: HOW AN EMPTY BARREL WAS FILLED WITH OIL

After which reprehension, with the rest of his brethren he fell to praying, and in the
place where they were, there stood an empty barrel with a cover upon it: and as the holy
man continued in his prayers, the oil within did so increase, that the cover began to be
lifted up, and at length fell down, and the oil, that was now higher than the mouth of the
barrel, began to run over upon the pavement, which so soon as the servant of God,
Benedict, beheld, forthwith he gave over his prayers, and the oil likewise ceased to
overflow the barrel. Then he did more at large admonish that mistrusting and disobedient
monk, that he would learn to have faith and humility, who upon so wholesome an admonition
was ashamed, because the venerable father had by miracle shown the power of almighty God,
as before he told him when he did first rebuke him: and so no cause there was why any
should afterward doubt of his promise, seeing at one and the same time, for a small glass
almost empty which he gave away, he bestowed upon them an whole barrel full of oil.

CHAPTER 2.30: HOW BENEDICT DELIVERED A MONK FROM THE DEVIL

Upon a certain time, as he was going to the oratory of St. John, which is in the top of
the mountain, the old enemy of mankind upon a mule, like a physician, met him, carrying in
his hand an horn and a mortar. And when he demanded whither he was going: "To your monks,"
quoth he, "to give them a drench" [i.e. a large dose of veterinary medicine]. The
venerable father went forward to his prayers, and when he had done, he returned in all
haste, but the wicked spirit found an old monk drawing of water, into whom he entered, and
straightways cast him upon the ground, and grievously tormented him. The man of God coming
from his prayers, and seeing him in such pitiful case gave him only a little blow with his
hand, and at the same instant he cast out that cruel devil, so that he durst not any more
presume to enter in.

PETER. I would gladly know, whether he obtained always by prayer, to work such notable
miracles; or else sometimes did them only at his will and pleasure. GREGORY. Such as be
the devout servants of God, when necessity requireth, use to work miracles both manner of
ways: so that sometime they effect wonderful things by their prayers, and sometime only by
their power and authority: for St. John saith: So many as received him, he gave them power
to be made the sons of God. They, then, that by power be the sons of God, what marvel is
it, if by power they be able to do wonderful things? And that both ways they work
miracles, we learn of St. Peter: who by his prayers did raise up Tabitha; and by his sharp
reprehension did sentence Ananias and Sapphira to death for their lying. For we read not,
that in the death of them he prayed at all, but only rebuked them for that sin which they
had committed. Certain therefore it is that sometimes they do these things by power, and
sometimes by prayer: for Ananias and Sapphira by a severe rebuke, St. Peter deprived of
life: and by prayer restored Tabitha to life. And for proof of this, I will now tell you
of two miracles, which the faithful servant of God, Benedict, did, in which it shall
appear most plainly that he wrought the one by that power which God gave him, and obtained
the other by virtue of his prayers.

CHAPTER 2.31: OF A COUNTRY FELLOW, THAT, WITH THE ONLY SIGHT OF THE MAN OF GOD, WAS LOOSED FROM HIS BANDS

A certain Goth there was called Galla, an Arian heretic, who, in the time of King Totila,
did with such monstrous cruelty persecute religious men of the Catholic church, that what
priest or monk soever came in his presence, he never departed alive. This man on a certain
day, set upon rapine and pillage, pitifully tormented a poor country man, to make him
confess where his money and wealth was: who, overcome with extremity of pain, said that he
had committed all his substance to the custody of Benedict, the servant of God: and this
he did, to the end that his tormentor, giving credit to his words, might at least for a
while surcease from his horrible cruelty. Galla hearing this tormented him no longer: but
binding his arms fast with strong cords, drave him before his horse, to bring him unto
this Benedict, who, as he said, had his wealth in keeping. The country fellow, thus
pinioned and running before him, carried him to the holy man's Abbey, where he found him
sitting before the gate, reading upon a book. Then turning back to Galla that came raging
after, he said: "This is father Benedict, of whom I told you": who looking upon him, in a
great fury, thinking to deal as terribly with him as he had with others, cried out aloud
to him, saying: "Rise up, sirrah, rise up, and deliver me quickly such wealth as thou hast
of this man's in keeping.

The man of God, hearing such a noise, straightways lifted up his eyes from reading, and
beheld both him and the country fellow; and turning his eyes to his bands, very strangely
they fell from his arms, and that so quickly as no man with any haste could have undone
them. Galla, seeing him so wonderfully and quickly loosed, fell straight a-trembling, and
prostrating himself upon the earth bowed down his cruel and stiff neck to the holy man's
feet, and with humility did commend himself to his prayers. But the venerable man for all
this rose not up from his reading, but calling for some of his monks commanded them to
have him in, and to give him some meat. And when he was brought back again, he gave him a
good lesson, admonishing him not to use any more such rigour and cruel dealing. His proud
mind thus taken down, away he went, but durst not demand after that anything of the
country fellow, whom the man of God, not with hands, but only with his eyes, had loosed
from his bands. And this is that, Peter, which I told you, that those which in a more
familiar sort serve God, do sometime, by certain power and authority bestowed upon them,
work miracles.

For he that sitting still did appease the fury of that cruel Goth, and unloose with his
eyes those knots and cords which did pinion the innocent man's arms, did plainly shew by
the quickness of the miracle, that he had received power to work all that which he did.
And now will I likewise tell you of another miracle, which by prayer he obtained at God s
hands.

CHAPTER 2.32: HOW BY PRAYER VENERABLE BENEDICT RAISED UP A DEAD CHILD

Being upon a day gone out with his monks to work in the field, a country man carrying the
corpse of his dead son came to the gate of the Abbey, lamenting the loss of his child: and
inquiring for holy Benedict, they told him that he was abroad with his monks in the field.
Down at the gate he laid the dead body, and with great sorrow of soul ran in haste to seek
out the venerable father. At the same time, the man of God was returning homeward from
work with his monks: whom so soon as he saw, he [the country man] began to cry out: "Give
me my son, give me my son!" The man of God, amazed at these words, stood still, and said:
"What, have I taken away your son?" "No, no," quoth the sorrowful father, " but he is
dead: come for Christ Jesus' sake and restore him to life."

The servant of God, hearing him speak in that manner, and seeing his monks upon compassion
to solicit the poor man's suit, with great sorrow of mind he said: "Away, my good
brethren, away: such miracles are not for us to work, but for the blessed Apostles: why
will you lay such a burthen upon me, as my weakness cannot bear?" But the poor man, whom
excessive grief enforced, would not give over his petition, but swore that he would never
depart, except he did raise up his son. "Where is he, then?" quoth God's servant. He
answered that his body lay at the gate of the Abbey: to which place when the man of God
came with his monks, he kneeled down and lay upon the body of the little child, and
rising, he held up his hands towards heaven, and said: "Behold not, O Lord, my sins, but
the faith of this man, that desireth to have his son raised to life, and restore that soul
to the body, which thou hast taken away."

He had scarce spoken these words, and behold the soul returned back again, and therewith
the child's body began to tremble in such sort that all which were present did behold it
in strange manner to pant and shake. Then he took it by the hand and gave it to his
father, but alive and in health. Certain it is, Peter, that this miracle was not in his
own power, for which prostrate upon the ground he prayed so earnestly. PETER. All is most
true that before you said, for what you affirmed in words, you have now verified by
examples and works. But tell me, I beseech you, whether holy men can do all such things as
they please, and obtain at God's hands whatsoever they desire.

CHAPTER 2.33: OF A MIRACLE WROUGHT BY HIS SISTER SCHOLASTICA

GREGORY. What man is there, Peter, in this world, that is in greater favour with God than
St. Paul was: who yet three times desired our Lord to be delivered from the prick of the
flesh, and obtained not his petition? Concerning which point also I must needs tell you,
how there was one thing which the venerable father Benedict would have done, and yet he
could not. For his sister called Scholastica, dedicated from her infancy to our Lord, used
once a year to come and visit her brother. To whom the man of God went not far from the
gate, to a place that did belong to the Abbey, there to give her entertainment. And she
coming thither on a time according to her custom, her venerable brother with his monks
went to meet her, where they spent the whole day in the praises of God and spiritual talk:
and when it was almost night they supped together, and as they were yet sitting at the
table, talking of devout matters, and darkness came on, the holy Nun his sister entreated
him to stay there all night, that they might spend it in discoursing of the joys of
heaven. But by no persuasion would he agree unto that, saying that he might not by any
means tarry all night out of his Abbey.

At that time, the sky was so clear that no cloud was to be seen. The Nun, receiving this
denial of her brother, joining her hands together, laid them upon the table: and so,
bowing down her head upon them, she made her prayers to almighty God: and lifting her head
from the table, there fell suddenly such a tempest of lightning and thundering, and such
abundance of rain, that neither venerable Benedict, nor his monks that were with him,
could put their head out of door: for the holy Nun, resting her head upon her hands,
poured forth such a flood of tears upon the table, that she drew the clear air to a watery
sky, so that after the end of her devotions, that storm of rain followed: and her prayer
and the rain did so meet together, that as she lifted up her head from the table, the
thunder began, so that in one and the very same instant, she lifted up her head and
brought down the rain. The man of God, seeing that he could not by reason of such thunder
and lightning and great abundance of rain return back to his Abbey, began to be heavy and
to complain of his sister, saying: "God forgive you, what have you done?" to whom she
answered: "I desired you to stay, and you would not hear me, I have desired our good Lord,
and he hath vouchsafed to grant my petition: wherefore if you can now depart, in God's
name return to your monastery, and leave me here alone."

But the good father, being not able to go forth, tarried there against his will, where
willingly before he would not stay. And so by that means they watched all night, and with
spiritual and heavenly talk did mutually comfort one another: and therefore by this we
see, as I said before, that he would have had that thing, which yet he could not: for if
we respect the venerable man's mind, no question but he would have had the same fair
weather to have continued as it was, when he set forth, but he found that a miracle did
prevent his desire, which, by the power of almighty God, a woman's prayers had wrought.
And it is not a thing to be marvelled at, that a woman which of long time had not seen her
brother, might do more at that time than he could, seeing, according to the saying of St.
John, God is charity and therefore of right she did more which loved more.

PETER. I confess that I am wonderfully pleased with that which you tell me.

CHAPTER 2.34: HOW BENEDICT SAW THE SOUL OF HIS SISTER ASCEND INTO HEAVEN

GREGORY. The next day the venerable woman returned to her Nunnery, and the man of God to
his Abbey: who three days after, standing in his cell, and lifting up his eyes to heaven,
beheld the soul of his sister (which was departed from her body), in the likeness of a
dove to ascend into heaven: who rejoicing much to see her great glory, with hymns and
lauds gave thanks to almighty God, and did impart the news of this her death to his monks,
whom also he sent presently to bring her corpse to his Abbey, to have it buried in that
grave which he had provided for himself: by means whereof it fell out that, as their souls
were always one in God whiles they lived, so their bodies continued together after their
death.

CHAPTER 2.35: HOW HE SAW THE WHOLE WORLD REPRESENTED BEFORE HIS EYES: AND ALSO THE SOUL OF GERMANUS, BISHOP OF CAPUA, ASCENDING TO HEAVEN

At another time, Servandus, the Deacon, and Abbot of that monastery, which in times past
was founded by the noble man Liberius in the country of Campania, used ordinarily to come
and visit the man of God: and the reason why he came so often was, because himself also
was a man full of heavenly doctrine: and so they two had often together spiritual
conference, to the end that, albeit they could not perfectly feed upon the celestial food
of heaven, yet, by means of such sweet discourses, they might at least, with longing and
fervent desire, taste of those joys and divine delights. When it was time to go to rest,
the venerable Father Benedict reposed himself in the top of a tower, at the foot whereof
Servandus the Deacon was lodged, so that one pair of stairs went to them both: before the
tower there was a certain large room in which both their disciples did lie.

The man of God, Benedict, being diligent in watching, rose early up before the time of
matins (his monks being yet at rest) and came to the window of his chamber, where he
offered up his prayers to almighty God. Standing there, all on a sudden in the dead of the
night, as he looked forth, he saw a light, which banished away the darkness of the night,
and glittered with such brightness, that the light which did shine in the midst of
darkness was far more clear than the light of the day. Upon this sight a marvellous
strange thing followed, for, as himself did afterward report, the whole world, gathered as
it were together under one beam of the sun, was presented before his eyes, and whiles the
venerable father stood attentively beholding the brightness of that glittering light, he
saw the soul of Germanus, Bishop of Capua, in a fiery globe to be carried up by Angels
into heaven.

Then, desirous to have some witness of this so notable a miracle, he called with a very
loud voice Servandus the Deacon twice or thrice by his name, who, troubled at such an
unusual crying out of the man of God, went up in all haste, and looking forth saw not
anything else, but a little remnant of the light, but wondering at so great a miracle, the
man of God told him all in order what he had seen, and sending by and by to the town of
Cassino, he commanded the religious man Theoprobus to dispatch one that night to the city
of Capua, to learn what was become of Germanus their Bishop: which being done, the
messenger found that reverent Prelate departed this life, and enquiring curiously the
time, he understood that he died at that very instant, in which the man of God beheld him
ascending up to heaven.

PETER. A strange thing and very much to be admired. But whereas you say that the whole
world, as it were under one sunbeam, was presented before his eyes, as I must needs
confess that in myself I never had experience of any such thing, so neither can I conceive
by what means the whole world can be seen of any one man. GREGORY. Assure yourself, Peter,
of that which I speak: to wit, that all creatures be as it were nothing to that soul which
beholdeth the Creator: for though it see but a glimpse of that light which is in the
Creator, yet very small do all things seem that be created: for by means of that
supernatural light, the capacity of the inward soul is enlarged, and is in God so
extended, that it is far above the world: yea and the soul of him that seeth in this
manner, is also above itself; for being rapt up in the light of God, it is inwardly in
itself enlarged above itself, and when it is so exalted and looketh downward, then doth it
comprehend how little all that is, which before in former baseness it could not
comprehend. The man of God, therefore, who saw the fiery globe, and the Angels returning
to heaven, out of all doubt could not see those things but in the light of God: what
marvel, then, is it, if he saw the world gathered together before him, who, rapt up in the
light of his soul, was at that time out of the world? But albeit we say that the world was
gathered together before his eyes, yet were not heaven and earth drawn into any lesser
room than they be of themselves, but the soul of the beholder was more enlarged, which,
rapt in God, might without difficulty see that which is under God, and therefore in that
light which appeared to his outward eyes, the inward light which was in his soul ravished
the mind of the beholder to supernal things, and shewed him how small all earthly things
were.

PETER. I perceive now that it was to my more profit that I understood you not before:
seeing, by reason of my slow capacity, you have delivered so notable an exposition. But
now, because you have made me thrughly to understand these things, I beseech you to
continue on your former narration.

CHAPTER 2.36: HOW HOLY BENEDICT WROTE A RULE FOR HIS MONKS

GREGORY. Desirous I am, Peter, to tell you many things of this venerable father, but some
of purpose I let pass, because I make haste to entreat also of the acts of other holy men:
yet I would not have you to be ignorant, but that the man of God amongst so many miracles,
for which he was so famous in the world, was also sufficiently learned in divinity: for he
wrote a rule for his monks, both excellent for discretion and also eloquent for the style.
Of whose life and conversation, if any be curious to know further, he may in the
institution of that rule understand all his manner of life and discipline: for the holy
man could not otherwise teach, than himself lived.

CHAPTER 2.37: HOW VENERABLE BENEDICT DID PROPHESY TO HIS MONKS, THE TIME OF HIS OWN DEATH

The same year in which he departed this life, he told the day of his holy death to his
monks, some of which did live daily with him, and some dwelt far off, willing those that
were present to keep it secret, and telling them that were absent by what token they
should know that he was dead. Six days before he left this world, he gave order to have
his sepulchre opened, and forthwith falling into an ague, he began with burning heat to
wax faint, and when as the sickness daily increased, upon the sixth day he commanded his
monks to carry him into the oratory, where he did arm himself with receiving the body and
blood of our Saviour Christ; and having his weak body holden up betwixt the hands of his
disciples, he stood with his own lifted up to heaven, and as he was in that manner
praying, he gave up the ghost. Upon which day two monks, one being in his cell, and the
other far distant, had concerning him one and the self-same vision: for they saw all the
way from the holy man's cell, towards the east even up to heaven, hung and adorned with
tapestry, and shining with an infinite number of lamps, at the top whereof a man,
reverently attired, stood and demanded if they knew who passed that way, to whom they
answered saying, that they knew not. Then he spake thus unto them:

"This is the way," quoth he, "by which the beloved servant of God, Benedict, is ascended
up to heaven. And by this means, as his monks that were present knew of the death of the
holy man, so likewise they which were absent, by the token which he foretold them, had
intelligence of the same thing. Buried he was in the oratory of St. John Baptist which
himself built, when he overthrew the altar of Apollo; who also in that cave in which he
first dwelled, even to this very time, worketh miracles, if the faith of them that pray
requireth the same.

CHAPTER 2.38: HOW A MAD WOMAN WAS CURED IN HIS CAVE

For the thing which I mean now to rehearse fell out lately. A certain woman falling mad,
lost the use of reason so far, that she walked up and down, day and night, in mountains
and valleys, in woods and fields, and rested only in that place where extreme weariness
enforced her to stay. Upon a day it so fell out, that albeit she wandered at random, yet
she missed not the right way: for she came to the cave of the blessed man Benedict: and
not knowing anything, in she went, and reposed herself there that night, and rising up in
the morning, she departed as sound in sense and well in her wits, as though she had never
been distracted in her whole life, and so continued always after, even to her dying day.
PETER. What is the reason that in the patronage of martyrs we often times find, that they
do not afford so great benefit by their bodies, as they do by other of their relics: and
do there work greater miracles, where themselves be not present?

GREGORY. Where the holy martyrs lie in their bodies, there is no doubt, Peter, but that
they are able to work many miracles, yea and also do work infinite, to such as seek them
with a pure mind. But for as much as simple people might have some doubt whether they be
present, and do in those places hear their prayers where their bodies be not, necessary it
is that they should in those places shew greater miracles, where weak souls may most doubt
of their presence. But he whose mind is fixed in God, hath so much the greater merit of
his faith in that he both knoweth that they rest not there in body, and yet be there
present to hear our prayers. And therefore our Saviour himself, to increase the faith of
his disciples, said: If I do not depart, the Comforter will not come unto you : for,
seeing certain it is that the comforting Spirit doth always proceed from the Father and
the Son, why doth the Son say that he will depart that the Comforter may come, who never
is absent from the Son? But because the disciples, beholding our Lord in flesh, did always
desire to see him with their corporal eyes, very well did he say unto them: "Unless I do
go away, the Comforter will not come:" as though he had plainly told them: If I do not
withdraw my body, I cannot let you understand what the love of the spirit is: and except
you give over [cease] to love my carnal presence, never will you learn to affect me with
true spiritual love.

PETER. That you say pleaseth me very well. GREGORY. Let us now for a while give over our
discourse, to the end that if we mean to prosecute the miracles of other Saints, we may
through silence be the more able to perform it.

BOOK III

PROLOGUE

Being careful to entreat of such fathers as lived not long since, I passed over the worthy
acts of those that were in former times: so that I had almost forgot the miracle of
Paulinus, Bishop of Nola, who both for time was more ancient, and for virtue more notable,
than many of those which I have spoken of: wherefore I will now speak of him, but as
briefly as I can. For as the life and actions of good men are soonest known to such as be
like them, so the famous name of venerable Paulinus became known to mine holy elders, and
his admirable fact served for their instruction: who, for their gravity and old years, are
as well to be credited, as if that which they reported they had seen with their own eyes.

CHAPTER 3.1: OF ST. PAULINUS, BISHOP OF THE CITY OF NOLA

When as in the time of the cruel Vandals, that part of Italy which is called Campania was
overrun and sacked, and many were from thence carried captive into Africa: then the
servant of God, Paulinus, bestowed all the wealth of his Bishopric upon prisoners and poor
people. And not having now anything more left, a certain widow came unto him, lamenting
how her son was taken prisoner by one that was son-in-law to the king of the Vandals, and
by him carried away to be his slave: and therefore she besought him, that he would
vouchsafe to help her with a ransom for the redeeming of her son. But the man of God,
seeking what he had to give the poor woman, found nothing left but himself alone, and
therefore he answered her in this manner: "Good woman, nothing have I to help thee withal
but myself, and therefore take me, and a God's name say that I am your servant, and see
whether he will receive me for his slave, and so set your son at liberty": which words she
hearing from the mouth of so notable a man, took them rather for a mock, than to proceed
indeed from true compassion. But as he was an eloquent man, and passing well learned in
humanity, so did he quickly persuade the doubtful woman to give credit to his words, and
not to be afraid to offer a Bishop for the ransom of her son; whereupon awaythey travelled
both into Africa.

And when the king's son-in-law came abroad, the widow put up her petition concerning her
son, humbly beseeching him that he would vouchsafe to set him now at liberty, and bestow
him upon his mother. But the barbarous man, swelling with pride and puffed up with the joy
of transitory prosperity, refused not only to do it, but disdained also to give any ear to
her petition. This way therefore taking no success, the desolate widow tried the next, and
said unto him: "Behold, I give you here this man instead of him, only take compassion on
me, and restore to me mine only son. At which words he, casting his eyes upon Paulinus,
and seeing him to have an honest and good face, asked him of what occupation he was: to
whom the man of God answered: "Trade or occupation I can none, but some skill I have in
keeping of a garden. This pleased the Pagan very well, whereupon he admitted him for his
servant, and restored the widow her son, with whom she departed out of Africa, and
Paulinus took charge of the garden. The king's son-in-law coming often into the garden,
demanded certain questions of his new man, and perceiving him to be very wise and of good
judgment, he began to give over the company of his old familiar friends, and conversed
much with his gardener, taking great pleasure in his talk. Every day Paulinus brought him
to his table divers sorts of green herbs, and after dinner returned to his garden.

After he had used this a long time, upon a day, as his master and he were in secret talk
together, Paulinus spake unto him in this manner: "Consider, my Lord, what is your best
course, and how the kingdom of the Vandals shall be disposed of, for the king is to die
shortly": which news, because he was in special grace with the king, he gave him to
understand, adding that his gardener, who was a passing wise man, had told him so much.
The king, hearing this, was desirous to see the man he spake of: "Your Majesty," quoth he,
"shall see him, for his manner is to bring me in daily fresh herbs for my dinner, and I
will give orders that he shall do it in your presence": which direction being given, as
the king sat at dinner, Paulinus came in, bringing with him divers sallettes and fresh
herbs: whom so soon as the king beheld, he fell a trembling, and sending for Paulinus'
master (who by the marriage of his daughter was so near allied unto him), acquainted him
with that secret which before he had concealed, saying: "It is very true that which you
have heard, for the last night, in a dream, I saw certain judges in their seats sitting
upon me, amongst whom this man also sat for one: and by their sentence that whip was taken
from me, which for the punishment of others some time I had.

But inquire, I pray you, what he is, for I do not think one of so great merit to be an
ordinary man, as he outwardly seemeth. Then the king's son-in-law took Paulinus in secret,
and asked him what he was: to whom the man of God answered: "Your servant I am," quoth he,
"whom you took for the ransom of the widow's son "; but when he would not be satisfied
with that answer, but did instantly press him to tell, not what he was now, but what he
had been in his own country, and did urge him very often to answer to this point: the man
of God, adjured so strictly, not being able any longer to deny his request, told him that
he was a Bishop; which his master and lord hearing became wonderfully afraid, and humbly
offered him, saying: "Demand what you will, that you may be well rewarded of me, and so
return home to your country. To whom the man of God, Paulinus, said: "One thing there is
wherein you may much pleasure me, and that is, to set at liberty all those that be of my
city": which suit he obtained, for straightways throughout Africa all were sought out,
their ships laden with wheat, and to give venerable Paulinus satisfaction, they were all
discharged, and in his company sent home:

and not long after the king of the Vandals died, and so he lost that whip and severe
government, which to his own destruction and the punishment of Christians by God's
providence he had before received. And thus it came to pass that Paulinus, the servant of
almighty God, told truth, and he that voluntarily alone made himself a bondman, returned
not back alone, but with many from captivity: imitating him who took upon him the form of
a servant, that we should not be servants to sin: for Paulinus, following his example,
became himself for a time a servant alone, that afterward he might be made free with many.
PETER. When I hear that which I cannot imitate, I desire rather to weep than to say
anything. GREGORY. Concerning this holy man's death, it remaineth yet in the records of
his own church, how that he was with a pain of his side brought to the last cast: and
that, whiles all the rest of the house stood sound, the chamber only in which he lay sick
was shaken with an earthquake, and so his soul was loosed from his body: and by this means
it fell out, that they were all stricken with a great fear that might have seen Paulinus
departing this life. But because his virtue by that which I spoke of before is
sufficiently handled, now, if you please, we will come to other miracles, which are both
known to many, and which I have heard by the relation of such persons, that I can make no
doubt but that they be most true.

CHAPTER 3.2: OF ST. JOHN, THE POPE

In the time of the Goths, when the most blessed man John, Bishop of this church of Rome,
travelled to the Emperor Justinian the elder, he came into the country of Corinth, where
he lacked an horse to ride upon: which a certain noble man understanding, lent him that
horse which, because he was gentle, his wife used for her own saddle, with order that when
he came where he could provide himself of another, his wife's horse should be sent back
again. And so the Bishop rode upon him, until he came to a certain place where he got
another, and then he returned that which he had borrowed. But afterward, when his wife
came to take his back, as before she used, by no means could she do it, because the horse,
having carried so great a Bishop, would not suffer a woman to come any more upon his back,
and therefore he began with monstrous snorting, neighing, and continual stirring, as it
were in scorn, to shew that he could not bear any woman, upon whom the Pope himself had
ridden: which thing her husband wisely considering, straightways sent him again to the
holy man, beseeching him to accept of that horse, which by riding he had dedicated to his
own service. Of the same man, another miracle is also reported by our ancestors: to wit,
that in Constantinople, when he came to the gate called Aurea, where he was met with great
numbers of people, in the presence of them all, he restored sight to a blind man that did
instantly crave it: for laying his hand upon him, he banished away that darkness which
possessed his eyes.

CHAPTER 3.3: OF ST. AGAPITUS, THE POPE

Not long after, about business concerning the Goths, the most blessed man Agapitus, Bishop
of this holy church of Rome (in which by God's providence I do now serve), went to the
Emperor Justinian. And, as he was travelling through Greece, a dumb and lame man was
brought unto him for help. The holy man carefully demanded of his kinsfolk, that brought
him thither and stood there weeping, whether they did believe that it was in his power to
cure him: who answered, that they did firmly hope that he might help him in the virtue of
God by the authority of St. Peter: upon which words forthwith the venerable man fell to
his prayers, and beginning solemn mass, he offered sacrifice in the sight of almighty God:
which being ended, he came from the altar, took the lame man by the hand, and
straightways, in the presence and sight of all the people, he restored him to the use of
his legs: and after he had put our Lord's body into his mouth, that tongue, which long
time before had not spoken, was loosed. At which miracle all did wonder, and began to weep
for joy: and forthwith both fear and reverence possessed their minds, beholding what
Agapitus could do in the power of our Lord, by the help of St. Peter.

CHAPTER 3.4: OF DATIUS, BISHOP OF MILAN

In the time of the same Emperor, Datius, Bishop of Milan, about matters of religion,
travelled to Constantinople. And coming to Corinth, he sought for a large house to receive
him and his company, and could scarce find any: at length he saw afar off a fair great
house, which he commanded to be provided for him: and when the inhabitants of that place
told him that it was for many years haunted by the devil, and therefore stood empty: "so
much the sooner," quoth the venerable man, "ought we to lodge in it, if the wicked spirit
hath taken possession thereof, and will not suffer men to dwell in it. Whereupon he gave
order to have it made ready: which being done, he went without all fear to combat with the
old enemy. In the dead of the night, when the man of God was asleep, the devil began, with
an huge noise and great outcry, to imitate the roaring of lions, the bleating of sheep,
the braying of asses, the hissing of serpents, the grunting of hogs, and the screeching of
rats. Datius, suddenly awaked with the noise of so many beasts, rose up, and in great
anger spake aloud to the old serpent, and said: "Thou art served well, thou wretched
creature: thou art he that diddest say: I will place my seat in the north, and I will be
like to the highest: and now through thy pride, see how thou art become like unto hogs and
rats;

and thou that wouldest needs unworthily be like unto God, behold how thou dost now,
according to thy deserts, imitate brute beasts. At these words the wicked serpent was, as
I may well term it, ashamed, that he was so disgraciously and basely put down, for well
may I say that he was ashamed, who never after troubled that house with any such terrible
and monstrous shapes as before he did: for ever after that time, Christian men did inhabit
the same; for so soon as one man that was a true and faithful Christian took possession
thereof, the lying and faithless spirit straightways did forsake it. But I will now
surcease from speaking of things done in former times, and come to such miracles as have
happened in our own days.

CHAPTER 3.5: OF SABINUS, BISHOP OF CAMISINA

Certain religious men, well known in the province of Apulia, do report that which many
both far and near know to be most true, and that is of Sabinus, Bishop of Camisina: who,
by reason of his great age, was become so blind that he saw nothing at all. And for as
much as Totila, King of the Goths, hearing that he had the gift of prophecy, and would not
believe it, but was desirous to prove whether it were so or no, it fell so out, that
coming into those parts, the man of God did invite him to dinner. And when the meat was
brought in, the King would not sit at the table, but sat beside at the right hand of
venerable Sabinus: and when the Bishop's man brought him, as he used to do, a cup of wine,
the King softly put forth his hand, took the cup, and gave it himself to the Bishop, to
try whether he could tell who he was that gave him the wine. Then the man of God taking
the cup, but not seeing him that did deliver it, said: "Blessed be that hand. At which
words the King very merrily blushed, because, albeit he was taken, yet did he find that
gift in the man of God which before he desired to know. The same reverent man, to give
good example of life to others, lived until he was passing old: which nothing pleased his
Archdeacon, that desired his Bishopric:

and therefore upon ambition he sought how to dispatch him with poison, and for that
purpose corrupted his cup-bearer, who, overcome with money, offered the Bishop at dinner
that poison in his wine which he had received of the Archdeacon. The holy man, knowing
what he brought, willed himself to drink that which he offered him. The wretch trembled at
those words, and perceiving his villany to be detected, thought better to drink it, and so
quickly dispatch himself, than with shame to suffer torments for the sin of so horrible a
murder: but as he was putting the cup to his mouth, the man of God hindered him, saying:
"Do not take it, but give it me, and I will drink it myself, but go thy way, and tell him
that gave it thee, that I will drink the poison, but yet shall he never live to be
Bishop": and so blessing the cup with the sign of the cross, he drunk it without any harm
at all; at which very time the Archdeacon, being in another place, departed this life; as
though that poison had by the Bishop's mouth passed to his Archdeacon's bowels: for
although he had no corporal poison to kill him, yet the venom of his own malice did
destroy him in the sight of the everlasting Judge.

PETER. These be strange things, and much in our days to be wondered at: yet the life of
the man is such, that he which knoweth his holy conversation hath no such cause to marvel
at the miracle.

CHAPTER 3.6: OF CASSIUS, BISHOP OF NARNI

GREGORY. Neither can I, Peter, pass over with silence that thing, which many of the city
of Narni, which be here present, affirm to be most true. For in the time of the same
Goths, the foresaid King Totila coming to Narni, Cassius, a man of venerable life, Bishop
of the same city, went forth to meet him, whom the king utterly contemned, because his
face was high-coloured, thinking that it proceeded not from any other cause than drinking.
But almighty God, to show how worthy a man was despised, permitted a wicked spirit before
his whole army, in the fields of Narni, where the king also himself was, to possess one of
his guard, and cruelly to torment him. Straight ways was he brought to the venerable man
Cassius, in the presence of the king: who praying to God for him, and making the sign of
the cross, forthwith he cast out the devil, so that never after he durst presume any more
to enter into his body. And by this means it fell out that the barbarous king, from that
day forward, did with his heart much reverence the servant of God, whom before by his face
he judged to be a man of no account: for seeing him now to be one of such power and
virtue, he gave over those proud thoughts which before he had conceived.

CHAPTER 3.7: OF ANDREW, BISHOP OF FUNDA

But as I am thus busied in telling the acts of holy men, there cometh to my mind what God
of his great mercy did for Andrew, Bishop of the city of Funda: which notable story I wish
all so to read, that they which have dedicated themselves to continency, presume not in
any wise to dwell amongst women: lest in time of temptation their soul perish the sooner,
by having that at hand which is unlawfully desired. Neither is the story which I report
either doubtful or uncertain: for so many witnesses to justify the truth thereof may be
produced, as there be almost inhabitants in that city. When, therefore, this venerable man
Andrew lived virtuously, and with diligent care, answerable to his priestly function, led
a continent and chaste life: he kept in his house a certain Nun, which also had remained
with him before he was preferred to that dignity; for assuring himself of his own
continency, and nothing doubting of hers, content he was to let her remain still in his
house: which thing the devil took as an occasion to assault him with temptation: and so he
began to present before the eyes of his mind the form of that woman, that by such
allurements he might have his heart wholly possessed with ungodly thoughts.

In the meantime it so fell out, that a Jew was travelling from Campania to Rome, who
drawing nigh to the city of Funda, was so overtaken with night, that he knew not where to
lodge, and therefore, not finding any better commodity, he retired himself into a temple
of the god Apollo, which was not far off, meaning there to repose himself: but much afraid
he was, to lie in so wicked and sacrilegious a place: for which cause, though he believed
not what we teach of the cross, yet he thought good to arm himself with that sign. About
midnight, as he lay waking for very fear of that forlorn and desert temple, and looked
suddenly about him, he espied a troop of wicked spirits walking before another of greater
authority: who coming in took up his place, and sat down in the body of the temple: where
he began diligently to inquire of those his servants, how they had bestowed their time,
and what villany they had done in the world. And when each one told what he had done
against God's servants, out stepped a companion, and made solemn relation, with a notable
temptation of carnality he had put into the mind of Bishop Andrew, concerning that Nun
which he kept in his palace: whereunto whiles the master devil gave attentive ear,
considering with himself what a notable gain it would be, to undo the soul of so holy a
man;

the former devil went on with his tale, and said that the very evening before he assaulted
him so mightily, that he drew him so far forth, that he did merrily strike the said Nun
upon the back. The wicked serpent and old enemy of mankind hearing this joyful news,
exhorted his agent with very fair words, diligently to labour about the effecting of that
thing which he had already so well begun, that for so notable a piece of service, as the
contriving the spiritual ruin of that virtuous Prelate, he might have a singular reward
above all his fellows. The Jew who all this while lay waking, and heard all that which
they said, was wonderfully afraid: at length the master devil sent some of his followers
to see who he was, and how he durst presume to lodge in their temple. When they were come,
and had narrowly viewed him, they found that he was marked with the mystical sign of the
cross: whereat they marvelled and said: "Alas, alas, here is an empty vessel, but yet it
is signed": which news the rest of those hell-hounds hearing, suddenly vanished away. The
Jew, who had seen all that which then passed among them, presently rose up, and in all
haste sped himself to the Bishop, whom he found in the church: and taking him aside, he
demanded with what temptation he was troubled: but shame so prevailed, that by no means he
would confess the truth.

Then the Jew replied and told him, that he had cast his eyes wickedly upon such a one of
God's servants; but the Bishop would not acknowledge that there was any such thing. "Why
do you deny it," quoth the Jew, "for is it not so true that yesternight you were brought
so far by sinful temptation, that you did strike her on the back? When the Bishop, by
these particulars, perceived that the matter was broken forth, he humbly confessed what
before he obstinately denied. Then the Jew, moved with compassion to his soul, and
tendering his credit, told him by what means he came to the knowledge thereof, and what he
heard of him in that assembly of wicked spirits. The Bishop, hearing this, fell prostrate
upon the earth, and betook himself to his prayers: and straight after he discharged out of
his house, not only that Nun, but all other women that attended upon her. And not long
after, he converted the temple of Apollo into an oratory of the blessed Apostle, St.
Andrew: and never after was he troubled with that carnal temptation: and the Jew, by whose
means he was so mercifully preserved, he brought to everlasting salvation: for he baptized
him, and made him a member of holy Church, And thus, by God's providence, the Jew having
care of the spiritual health of another, attained also himself the singular benefit of the
same:

and almighty God by the same means brought one to embrace piety and virtue, by which he
preserved another in an holy and godly life. PETER. This history which I have heard
worketh in me fear, and yet withal giveth me cause of hope. GREGORY. That is not amiss,
Peter, for necessary it is that we should both trust upon the mercy of God, and yet,
considering our own frailty, be afraid: for we have now heard how one of the cedars of
Paradise was shaken, and yet not blown down, to the end that, knowing our own infirmity,
we should both tremble at his shaking, and yet conceive hope, in that he was not
overthrown, but kept his standing still.

CHAPTER 3.8: OF CONSTANTIUS, BISHOP OF AQUINUM

Constantius, likewise a man of holy life, was Bishop of Aquinum, who not long since died,
in the time of Pope John of blessed memory, my predecessor: many that knew him familiarly,
say that he had the gift of prophecy. And amongst divers other things which he did,
religious and honest men then present report that, lying upon his deathbed, the citizens
that stood about him wept bitterly, and asked him with tears, who should be their father
and Bishop after him. To whom by the spirit of prophecy he answered, saying: "After
Constantius, you shall have a muleteer, and after a muleteer, a fuller of cloth: and these
men," quoth he, "be now in the city of Aquinum": and having spoken these prophetical
words, he gave up the ghost. After whose departure one Andrew, his Deacon, was made
Bishop: who in times past had kept mules and post horses. And when he died, one Jovinus
was preferred to that dignity, who in former times had been a fuller in the same city: in
whose days all the citizens were so wasted, some by the sword of barbarous people, and
some by a terrible plague, that after his death neither could any be found to be made
Bishop, nor yet any people for whose sake he should be created. And so the saying of the
man of God was fulfilled, in that his church, after the death of two that followed him,
had no Bishop at all.

CHAPTER 3.9: OF FRIGIDIANUS, BISHOP OF LUCCA

But I must not forget to tell you what I heard of the reverent man Venantius, Bishop of
Luna, some two days ago: who said that there was, nigh unto him, a man of rare virtue
called Frigidianus, Bishop of Lucca, who wrought a strange miracle, which, as he saith,
all the inhabitants of that place do speak of, and it was this. Hard by the walls of the
city, there runneth a river called Anser, which divers times doth so swell and overflow
the banks, that it drowneth many acres of ground, and spoileth much corn and fruit. The
inhabitants, enforced by necessity, seeing that this did often happen, went about by all
means possible to turn the stream another way: but when they had bestowed much labour, yet
could they not cause it to leave the old channel. Whereupon the man of God, Frigidianus,
made a little rake, and came to the river, where all alone he bestowed some time in
prayer; and then he commanded the river to follow him, and going before, he drew his rake
over such places as he thought good, and the whole river, forsaking the old channel, did
follow him, and kept possession of that which the holy man by that sign of his rake had
appointed: and so never afterward did it hurt any more either corn or other things planted
for the maintenance of men.

CHAPTER 3.10: OF SABINUS, BISHOP OF PLACENTIA

The same Venantius told me likewise another miracle, done as he said in the city of
Placentia, which one John, the servant of God, and a man of credit living now here amongst
us, and who was born and brought up in that city, affirmeth also to be most true. For in
that town of Placentia, they say that there was a Bishop of wonderful virtue, called
Sabinus: who understanding by one of his Deacons, that the great river of Po was broken
forth, and had overflowed the land which belonged to the church, and done much harm, he
bad him go unto the river, and deliver it this message from him: "The Bishop commandeth
you to retire, and keep yourself within your own bounds." His Deacon, hearing these words,
scornfully contemned to be employed in any such business. Then the man of God, Sabinus,
sent for a notary, and willed him to write these words: "Sabinus, the servant of our Lord
Jesus Christ, sendeth admonition to Po. I command thee, in the name of our Lord Jesus
Christ, that thou come not out of thy channel, nor presume any more to hurt the lands of
the church." This short letter he bad the notary write, and when he had so done, to go and
cast it into the river. The notary did as he bad him, and the river obeyed the precept of
the holy man, for straightways it withdrew itself from the church-lands, returned to his
own channel, and never presumed any more to overflow those grounds. By which fact, Peter,
the pride of disobedient men is confounded, seeing that the very senseless element, in the
name of Jesus, obeyed the holy man's commandment.

CHAPTER 3.11: OF CERBONIUS, BISHOP OF POPULONIUM

Cerbonius, also a man of holy life, Bishop of Populonium, hath made great proof in our
time of his rare virtue. For being much given to hospitality, upon a certain day he gave
entertainment to divers soldiers, which, for fear of the Goths (that passed likewise by
his house), he conveyed out of the way, and so saved their lives from those wicked men.
Totila, their impious king, having intelligence thereof, in great rage and cruelty
commanded him to be brought unto a place called Merulis (eight miles from Populonium),
where he remained with his whole army, and in the sight of the people to be cast unto wild
bears to be devoured. And because the wicked king would needs be present himself, to
behold the Bishop torn in pieces, great store of people were likewise assembled, to see
that pitiful pageant. The Bishop was brought forth, and a terrible bear provided, that
might in cruel manner tear his body in pieces, so to satisfy the mind of that bloody king.
Out of his den was the beast let loose, who in great fury and haste set upon the Bishop:
but suddenly, forgetting all cruelty, with bowed neck and humbled head, he began to lick
his feet: to give them all to understand that men carried towards the man of God the
hearts of beasts, and the beasts as it were the heart of a man. At this sight the people,
with great shouting and outcries, declared how highly they did admire the holy man: and
the king himself was moved to have him in great reverence: and so by God's providence it
fell out, that he which before refused to obey and follow God by saving the Bishop's life,
was brought to do it by the miraculous meekness of a cruel bear. Many of them which were
then present, and saw it, be yet living, who do all affirm this to be most true.

Another miracle concerning the same man I heard of Venantius, Bishop of Luna, and it was
this. Cerbonius had in the church of Populonium a tomb provided for himself; but when the
Lombards invaded Italy, and spoiled all that country, he retired himself into the island
of Elba. Where falling sore sick, before his death he commanded his chaplains to bury his
body in the foresaid tomb at Populonium: and when they told him how hard a thing it was by
reason of the Lombards, which were lords of the country, and did range up and down in all
places: "Carry me thither," quoth he, "securely, and fear nothing, but bury me in all
haste, and that being done, come away as fast as you can." For performing of this his will
they provided a ship, and away they went with his body towards Populonium: in which
journey there fell great store of rain, but that the world might know whose body was
transported in that ship, in that twelve miles' space which is betwixt the island and
Populonium, a great storm of rain fell upon both sides of the ship, but not one drop
within. When they were come to the place, they buried his body, and, according to his
commandment, returned to their ship with all speed: and they were no sooner aboard, than
there entered into the church, where the Bishop was buried, a most cruel captain of the
Lombards called Gunmar. By whose sudden coming to that place, it appeared plainly that the
man of God had the spirit of prophecy, when he willed them in all haste to depart from the
place of his burial.

CHAPTER 3.12: OF FULGENTIUS, BISHOP OF OTRICOLI

The very same miracle, which I told you concerning the division of the rain, happened
likewise to the great veneration of another Bishop. For a certain old Priest, who yet
liveth, was then present when it happened, and saith that Fulgentius, Bishop of Otricoli,
was in disgrace with that cruel tyrant Totila: and therefore, as he was passing that way
with his army, the Bishop did carefully beforehand by his chaplains send him certain
presents, by that means, if it were possible, to mitigate his furious mind. But the tyrant
contemned them, and in great rage commanded his soldiers hardly to bind the Bishop, and to
keep him safe until he had heard his examination. The merciless Goths executed his cruel
commandment: and setting him upon a piece of ground, they made a circle round about him,
out of which they commanded him not to stir his foot. Whiles the man of God stood there in
great extremity of heat, environed round about with those Goths, suddenly there fell such
thunder and lightning, and such plenty of rain, that his keepers could not endure that
terrible storm: and yet for all that, not one drop fell within the circle, where the man
of God, Fulgentius, stood. Which strange news being told to that tyrannical king, his
barbarous mind was brought to have him in great reverence, whose torment before he desired
and so cruelly thirsted after his blood. Thus almighty God, to bring down the lofty minds
of carnal men, doth work miracles by such as they most contemn: that truth, proceeding
from the mouths of his humble servants, may subdue those, which of pride do extol and
advance themselves against the doctrine of truth.

CHAPTER 3.13: OF HERCULANUS, BISHOP OF PERUSIUM

Not long since, the virtuous Bishop Floridus told me a notable miracle, which was this.
"The great holy man," quoth he, "Herculanus, who brought me up, was Bishop of Perusium,
exalted to that dignity from the state of a monk: in whose time the perfidious king Totila
besieged it for seven years together, and the famine within was so great that many of the
townsmen forsook the place: and before the seventh year was ended, the army of the Goths
took the city. The commander of his camp dispatched messengers to Totila, to know his
pleasure what he should do with the Bishop, and the rest of the citizens: to whom he
returned answer, that he should, from the top of the Bishop's head to his very foot, cut
off a thong of his skin, and that done, to strike off his head: and as for the rest of the
people, to put them all to the sword. When he had received this order, he commanded the
reverent Bishop Herculanus to be carried to the walls, and there to have his head strooken
off, and when he was dead, that his skin should be cut from the very crown down to the
very foot, as though indeed a thong had been taken from his body; after which barbarous
fact they threw his dead corpse over the wall. Then some upon pity, joining the head to
the body, did bury him, together with an infant that was there found dead.

Forty days after, Totila making proclamation that the inhabitants, which were gone, should
without all fear come back again: those, which upon extremity of hunger departed, returned
home to their houses, and calling to mind the holy life of their Bishop, they sought for
his body, that it might, as he deserved, be buried in the church of St. Peter. And when
they came to the place where it lay, they digged, and found the body of the infant that
was buried together with him, putrefied and full of worms: but the Bishop's body was so
sound as though it had been newly put into the earth, and that which is more to be
admired, and deserveth greater reverence, his head was so fast joined to his body as
though it had never been cut off, neither did any sign of his beheading appear at all.
Then they viewed likewise his back, whether that were also whole and sound, and they found
it so perfect and well, as though never any knife had touched the same."

PETER. Who would not wonder at such miracles of them that be dead: wrought, no question,
for the spiritual good of the living?

CHAPTER 3.14: OF THE SERVANT OF GOD, ISAAC

GREGORY. At such time as the Goths first invaded Italy, there was, near to the city of
Spoleto, a virtuous and holy man called Isaac: who lived almost to the last days of the
Goths, whom many did know, and especially the holy virgin Gregoria, which now dwelleth in
this city, hard by the church of the blessed and perpetual Virgin Mary: which woman, in
her younger years, desiring to live a nun's life, fled to the church from marriage,
already agreed upon by her friends, and was by this man defended: and so, through God's
providence, obtained to have that habit which so much she desired, and so,leaving her
spouse upon earth, she merited a spouse in heaven. Many things also I had by the relation
of the reverent man Eleutherius,who was familiarly acquainted with him; and his virtuous
life doth give credit to his words. This holy man Isaac was not born in Italy; and
therefore I will only speak of such miracles as he did living here in our country. At his
first coming out of Syria to the city of Spoleto, he went to the church, and desired the
keepers that he might have free leave to pray there, and not to be enforced to depart when
night came. And so he began his devotions, and spent all that day in prayer, and likewise
the night following. The second day and night he bestowed in the same manner, and remained
there also the third day:

which when one of the keepers of the church perceived, who was a man of a proud spirit, he
took scandal by that, whereof he ought to have reaped great profit. For he began to say
that he was an hypocrite and cozening companion, who in the sight of the world remained at
his prayers three days and three nights together: and forthwith running upon the man of
God, he strook him, to make him by that means with shame to depart the church as an
hypocrite, and one that desired to be reputed an holy man. But to revenge this injury, a
wicked spirit did presently possess his body, who cast him down at the feet of the man of
God, and began by his mouth to cry out: "Isaac doth cast me forth, Isaac doth cast me
forth. For what name the strange man had, none at that time did know, but the wicked
spirit told it, when he cried out that he had power to cast him out. Straightways the man
of God laid himself upon his body, and the cursed devil that was entered in, departed in
all haste. News of this was by and by blown over the whole city, and men and women, rich
and poor, came running, every one striving to bring him home to their own house: some for
the building of an Abbey, did humbly offer him lands, others money, and some such other
helps as they could.

But the servant of almighty God, refusing to accept any of their offers, departed out of
the city, and not far off he found a desert place, where he built a little cottage for
himself: to whom many repairing began by his example to be inflamed with the love of
everlasting life, and so, under his discipline and government, gave themselves to the
service of almighty God. And when his disciples would often humbly insinuate, that it were
good for the necessity of the Abbey to take such livings as were offered, he, very careful
to keep poverty, told them constantly, saying: "A monk that seeketh for livings upon earth
is no monk": for so fearful he was to lose the secure state of his poverty, as covetous
rich men are careful to preserve their corruptible wealth. In that place, therefore, he
became famous for the spirit of prophecy: and his life was renowned far and near, for the
notable miracles which he wrought. For upon a day, towards evening, he caused his monks to
lay a certain number of spades in the garden. The night following, when according to
custom they rose up to their prayers, he commanded them, saying: "Go your ways, and make
pottage for our workmen, that it may be ready very early in the morning. And when it was
day, he bad them bring the pottage which they had provided; and going with his monks into
the garden, he found there so many men working as he had commanded them to lay spades: for
it fell so out, that certain thieves were entered in to spoil and rob it; but God changing
their minds, they took the spades which they found there, and so wrought from the time of
their first entrance, until the man of God came unto them: and all such parts of the
ground as before were not manured, they had digged up and made ready. When the man of God
was come, he saluted them in this wise: "God save you, good brethren: you have laboured
long, wherefore now rest yourselves ": then he caused such provision as he had brought to
be set before them, and so after their labour and pains refreshed them. When they had
eaten that was sufficient, he spake thus unto them: "Do not hereafter any more harm:

but when you desire anything that is in the garden, come to the gate, quietly ask it, and
take it a God's blessing, but steal no more": and so bestowing upon them good store of
worts, he sent them away. And by this means it fell out that they which came into the
garden to do harm, departed thence not doing any damage at all, and besides had the reward
of their pains, and somewhat also of charity bestowed upon them. At another time, there
came unto him certain strange men a begging, so torn and tattered, that they had scant any
rags to cover them, humbly beseeching him to help them with some clothes. The man of God,
hearing their demand, gave them no answer: but secretly calling for one of his monks, bad
him go into such a wood, and in such a place of the wood to seek for an hollow tree, and
to bring unto him that apparel which he found there. The monk went his way, and brought
closely to his master that which he had found. Then the man of God called for those poor
naked men, and gave them that apparel, saying: "Put on these clothes to cover your naked
bodies withal." They, seeing their own garments, were wonderfully confounded: for thinking
by cunning to have gotten other men's apparel, with shame they received only their own.

Again, at another time, one there was that commended himself to his prayers, and sent him
by his servant two baskets full of meat: one of the which, as he was in his journey, he
took away, and hid in a bush till his return back again; and the other he presented to the
man of God, telling him how his master had sent him that, heartily commending himself to
his prayers. The holy man took that which was sent very kindly, giving the messenger this
good lesson: "I pray thee, my friend, to thank thy master, and take heed how thou dost lay
hand upon the basket, for a snake is crept in, and therefore be careful, lest otherwise it
doth sting thee.'' At these words the messenger was pitifully confounded, and though glad
he was that by this means he escaped death, yet somewhat grieved that he was put to that
shame. Coming back to the basket, very diligent and careful he was in touching it; for as
the man of God had told him, a snake in very deed was got in. This holy man, therefore,
albeit he were incomparably adorned with the virtue of abstinence, contempt of worldly
wealth, the spirit of prophecy, and perseverance in prayer: yet one thing there was in him
which seemed reprehensible, to wit, that sometime he would so exceed in mirth, that if men
had not known him to have been so full of virtue, none would ever have thought it.

PETER. What, I beseech you, shall we say to that? for did he willingly give himself
sometime to such recreation: or else excelling in virtue, was he, contrary to his own
mind, drawn sometime to present mirth? GREGORY. God's providence, Peter, in bestowing of
his gifts, is wonderful: for often it falleth out, that upon whom he vouchsafeth the
greater, he giveth not the less: to the end that always they may have somewhat to mis-like
in themselves: so that desiring to arrive unto perfection and yet can not: and labouring
about that which they have not obtained, and can not prevail: by this means they become
not proud of those gifts which they have received, but do thereby learn that they have not
those greater graces of themselves, who of themselves cannot overcome small faults. And
this was the cause that, when God had brought his people into the land of promise, and
destroyed all their mighty and potent enemies, yet did he long time after reserve the
Philistines and Caananites, that, as it is written, He might in them try Israel. For
sometime as hath been said, upon whom he bestoweth great gifts, he leaveth some small
things that be blameworthy, that always they may have somewhat to fight against, and not
to be proud, though their great enemies be vanquished, seeing other adversaries in very
small things do put them to great trouble: and therefore it falleth out strangely, that
one and the self same man is excellent for virtue, and yet of infirmity sometime doth
offend, so that he may behold himself on the one side strong and well furnished, and on
another open and not defended:

that by the good thing which he seeketh for, and is not able to procure, he may with
humility preserve that virtue which already he hath in possession. But what wonder is it
that we speak this concerning man, when as heaven itself lost some of his citizens, and
other some continued sound in God's grace: that the elect Angels of God, seeing others
through pride to fall from heaven, might stand so much the more steadfast, by how much
with humility they preserved God's grace received? They, therefore, took profit by that
loss which heaven then had, and were thereby made to persevere more constantly in God's
service for all eternity. In like manner it fareth with each man's soul, which sometime
for preserving of humility, by a little loss it attaineth to great spiritual perfection.
PETER. I am very well pleased with that you say.

CHAPTER 3.15: OF THE SERVANTS OF GOD EUTHICIUS AND FLORENTIUS

GREGORY. Neither will I pass over that with silence, which I heard from the mouth of that
reverent Priest, Sanctulus, one of the same country: and of whose report I am sure you
make no doubt, for you know very well his life and fidelity. At the same time, in the
province of Nursia there dwelt two men, observing the life and habit of holy conversation:
the one was called Euthicius and the other Florentius; of which Euthicius bestowed his
time in spiritual zeal and fervour of virtue, and laboured much by his exhortations, to
gain souls to God; but Florentius led his life in simplicity and devotion. Not far from
the place where they remained, there was an Abbey, the governor whereof was dead, and
therefore the monks made choice of Euthicius, to take the charge thereof: who,
condescending to their petition, governed the Abbey many years. And not to have his former
oratory utterly destitute, he left the reverent man Florentius to keep the same; who dwelt
there all alone, and upon a day, being at his prayers, he besought almighty God to
vouchsafe him of some comfort in that place; and having ended his devotions, he went
forth, where he found a bear standing before the door, which by the bowing down of his
head to the ground, and shewing in the gesture of his body no sign or cruelty, gave the
man of God to understand that He was come thither to do him service, and himself likewise
did forthwith perceive it. And because he had in the house four or five sheep which had no
keeper, he commanded the bear to take charge of them, saying: "Go and lead these sheep to
the field, and at twelve of the clock come back again ":

which charge he took upon him, and did daily come home at that hour: and so he performed
the office of a good shepherd, and those sheep, which before time he used to devour, now
fasting himself, he took care to have them safely kept. And when God's servant determined
to fast until three of the clock, then he commanded the bear to return with his sheep at
the same hour; but when he would not fast so long, to come at twelve. And whatsoever he
commanded his bear, that he did, so that bidden to return at three of the clock, he would
not come at twelve; and commanded to return at twelve, he would not tarry till three. And
when this had continued a good while, he began to be famous far and near for his virtue
and holy life. But the old enemy of mankind by that means which he seeth the good to come
unto glory, by the same doth he draw the wicked through hatred to procure their own
misery; for four of Euthicius' monks, swelling with envy that their master wrought not any
miracles, and that he who was left alone by him was famous for so notable a one, upon very
spite went and killed his bear. And therefore, when the poor beast came not at his
appointed hour, Florentius began to suspect the matter: but expecting yet until the
evening, very much grieved he was that the bear, whom in great simplicity he called his
brother, came not home.

The next day, he went to the field, to seek for his sheep and his shepherd, whom he found
there slain; and making diligent inquisition, he learned quickly who they were that had
committed that uncharitable fact. Then was he very sorry, bewailing yet more the malice of
the monks than the death of his bear; whom the reverent man Euthicius sent for, and did
comfort him what he might; but the holy man Florentius, wonderfully grieved in mind, did
in his presence curse them, saying: "I trust in almighty God, that they shall in this
life, and in the sight of the world, receive the reward of their malice, that have thus
killed my bear which did them no harm"; whose words God's vengeance did straight follow,
for the four monks that killed the poor beast were straight so stricken with a leprosy,
that their limbs did rot away, and so they died miserably: whereat the man of God,
Florentius, was greatly afraid, and much grieved, that he had so cursed the monks; and all
his life after he wept, for that his prayer was heard, crying out that himself was cruel,
and that he had murdered those men. Which thing I suppose almighty God did, to the end
that he should not, being a man of great simplicity, upon any grief whatsoever, afterward
presume to curse any.

PETER. What? is it any great sin, if in our anger we curse others? GREGORY. Why do you ask
me whether it be a great sin, when as St. Paul saith: Neither cursers shall possess the
kingdom of God? Think, then, how great the sin is, which doth exclude a man out of heaven.
PETER. What if a man, haply not of malice, but of negligence in keeping his tongue, doth
curse his neighbour? GREGORY. If before the severe judge idle speech is reprehended, how
much more that which is hurtful. Consider, then, how damnable those words be, which
proceed of malice, when that talk shall be punished which proceedeth only from idleness.
PETER. I grant it be most true. GREGORY. The same man of God did another thing which I
must not forget. For, the report of his virtue reaching far and near, a certain Deacon,
that dwelt many miles off, travelled unto him, to commend himself to his prayers. And
coming to his cell, he found it round about full of innumerable snakes; at which sight
being wonderfully afraid, he cried out, desiring Florentius to pray: who came forth, the
sky being then very clear, and lifted up his eyes and his hands to heaven, desiring God to
take them away in such sort as he best knew. Upon whose prayers, suddenly it thundered,
and that thunder killed all those snakes. Florentius, seeing them all dead, said unto God:
"Behold, O Lord, thou hast destroyed them all, but who shall now carry them away?" And
straight as he had thus spoken, so many birds came as there were snakes killed, which took
them all up, and carried them far off, discharging his habitation from those venomous
creatures.

PETER. Certainly he was a man of great virtue and merit, whose prayers God did so quickly
hear. GREGORY. Purity of heart and simplicity, Peter, is of great force with almighty God,
who is in purity most singular, and of nature most simple. For those servants of his,
which do retire themselves from worldly affairs, avoid idle words, labour not to lose
their devotion, nor to defile their soul with talking, do especially obtain to be heard of
him, to whom, after a certain manner, and as they may, they be like in purity and
simplicity of heart. But we that live in the world, and speak oftentimes idle words, and
that which is worse, sometime those that be hurtful: our words and prayers are so much the
farther off from God, as they be near unto the world: for we are drawn too much down
towards the earth, by continual talking of secular business: which thing the prophet Esaye
did very well reprehend in himself, after he had beheld the King and Lord of armies, and
was penitent, crying out: Woe be to me for being silent, because I am a man that have
defiled lips: and he sheweth straight after the reason why his lips were defiled, when he
saith: I dwell in the midst of a people that hath defiled lips. For sorry he was that his
lips were defiled, yet concealeth not from whence he had them, when he saith, that he
dwelt in the midst of a people that had defiled lips. For very hard it is that the tongues
of secular men should not defile their souls, with whom they talk;

for when we do sometime condescend to speak with them of certain things, by little and
little we get such a custom, that we hear that spoken with pleasure which is not meet to
be heard at all, so that afterward we are loath to give that over, to which at the first,
to gratify others, we were brought against our wills. And by this means we fall from idle
words to hurtful speeches, and from talk of small moment to words of great importance: and
so it cometh to pass that our tongue is so much the less respected of God when we pray, by
how much we are more defiled with foolish speech, because, as it is written: He that
turneth away his ear that he hear not the law, his prayer shall be execrable. What marvel,
then, is it, if, when we pray, God doth slowly hear us, when as we hear God's
commandments, either slowly or not at all? And what marvel if Florentius, when he prayed,
was quickly heard, who obeyed God in observing his commandments?

PETER. The reason alleged is so plain, that nothing with reason can be said against it.
GREGORY. But Euthicius, who was companion to Florentius in serving of God, was famous also
for miracles after his death. For the inhabitants of that city do speak of many: but the
principal is that which, even to these times of the Lombards, almighty God hath vouchsafed
to work by his coat: for when they had any great drougth the citizens, gathering
themselves together, did carry that, and together with their prayers offer it in the sight
of our Lord. And when they went with that through the fields, praying to God, forthwith
they had such plenty of rain as the dryness of the ground required: whereby it was
apparent, what virtue and merits were in his soul, whose garment shewed outwardly did
pacify the anger of almighty God.

CHAPTER 3.16: OF MARCIUS, THE MONK OF MOUNT MARSICO

Not long since, there was a reverent man in Campania, called Marcius, who lived a solitary
life in the mountain of Marsico: and many years together did he continue in a narrow and
straight cave: whom many of our acquaintance knew very well, and were present at such
miracles as he did, and many things concerning him have I heard from the mouth of Pope
Pelagius of blessed memory, my predecessor, and also of others, who be very religious men.
His first miracle was that, so soon as he made choice of that cave for his habitation,
there sprung water out of the hollow rock, which was neither more nor less than served for
his necessity: by which almighty God did shew what great care he had of his servant,
seeing miraculously, as in ancient time he had before done to the children of Israel, he
caused the hard rock to yield forth water. But the old enemy of mankind, envying at his
virtues, went about by his ancient slight to drive him from that place: for he entered
into a serpent, his old friend, and so thought to have terrified him from thence. For the
serpent alone would come into the cave where he lived also alone, and when he was at his
prayers, it would cast itself before him, and when he took his rest, it would lie down by
his side. The holy man was nothing at all dismayed at this: for sometime he would put his
hand or leg to his mouth, saying:

"If thou hast leave to sting me, I hinder thee not ": and when he had lived thus
continually the space of three years, upon a day the old enemy, overcome with his heavenly
courage, made a great hissing, and tumbling himself down by the side of the mountain, he
consumed all the bushes and shrubs with fire: in which fact by the power of God he was
enforced to shew of what force he was, that departed with loss of the victory. Consider, I
pray you then, in the top of what mountain this man of God stood, that continued three
years together with a serpent, without taking any harm at all. PETER. I do consider it,
and do tremble at the very hearing of the story. GREGORY. This reverent man, when he first
shut himself up, was determined never to behold women any more: not because he contemned
them, but for that he feared lest their sight might be the occasion of sinful temptation:
which resolution of his a certain woman understanding, up she went boldly to the mountain,
and forgetting all modesty, impudently approached to his cave. He seeing her a good way
off, and perceiving by the apparel that it was a woman, he fell straight to his prayers,
with his face upon the earth, and there he lay prostrate, until the shameless creature,
wearied with staying at his window, departed: and that very day after she was descended
the mountain, she ended her lire; to give all the world to understand how highly she
displeased almighty God, in offending his servant with that her bold enterprise.

At another time, many of devotion going to visit him, a young boy, taking little heed to
his feet, and by reason the path was so straight upon the side of the mountain, fell down,
and tumbled until he came to the bottom of the valley, which was very deep: for the
mountain is so high, that huge trees growing beneath seem to them that be above nothing
else but little shrubs. The people present were at this chance much dismayed, and very
diligently did they seek, to see where they could find his dead body: for who would have
thought any otherwise but that he was slain, or once imagined that his body could ever
have come safe to the ground, so many rocks being in the way to tear it in pieces? yet for
all this, he was found in the valley, not only alive, but also without any harm at all.
Then they perceived very well, that the reason why he was not hurt was because Marcius'
prayers did preserve him in his falling.

Over his cave there was a great rock, which seemed to hang but by a little piece unto the
mountain, and therefore daily was it feared that it would fall, and so kill the servant of
God. For preventing of which mischief, the honourable man Mascatus, nephew to Armentarius,
came thither with a great number of country people, desiring him to leave his cave so long
until they had removed that rock, to the end he might afterward continue there without any
danger: but the man of God could not by any means be persuaded to come forth, bidding them
notwithstanding do what they thought convenient, only he retired himself to the farthest
part of his cell: yet none made any doubt, but that if so huge a rock as that was did
fall, but that it would both spoil his cave and kill himself. Wherefore they laboured what
they might, to see if they could remove that mighty stone without any danger to the man of
God, and forthwith, in the sight of them all, a strange thing happened: for that rock,
severed by their labour from the rest of the mountain, not touching Marcius' cave, did
skip clean over, and avoiding, as it were, to hurt God's servant, it fell far off: which
thing no man can doubt but that it was done by the hands of Angels, at the commandment of
almighty God.

At such time as this holy man came first to inhabit that mountain, and had not yet made
any door for his cave, he fastened the one end of an iron chain to the stony wall, and the
other he tied to his leg, to the end he might go no farther than the length of that chain
did give him leave: which thing the reverent man Benedict hearing of, sent him this word
by one of his monks: "If thou be God's servant, let the chain of Christ, and not any chain
of iron, hold thee": upon this message Marcius forthwith loosed his chain, yet did he keep
still the same compass, and go no farther than he did before. Living afterward in the same
cave, he began to entertain certain disciples, which dwelt apart from his cell, who,
having no other water but that which with a rope and a bucket they drew out of a well,
great trouble they had, because their rope did often break: and therefore they came unto
him, craving that chain which he had loosed from his leg, that they might tie the rope to
that, and fasten the bucket upon it: and from that time forward, though the rope was daily
wet with water, yet did it break no more; for having touched the holy man's chain, it
became strong like unto iron, so that the water did not wear it, nor do it any harm.

PETER. These worthy acts of his do please me, seeing they are strange, and that very much,
because they were so lately done, and be yet fresh in memory.


DIALOGUES (BOOK III – BOOK IV: THE SOULS OF MEN)
================================================

DIALOGUES continued

CHAPTER 3.17: HOW A MONK OF MOUNT ARGENTARIO RAISED UP A DEAD MAN

GREGORY. Not long since in our time, a certain man called Quadragesimus was subdeacon in
the church of Buxentin, who in times past kept a flock of sheep in the same country of
Aurelia: by whose faithful report I understood a marvellous strange thing, which is this.
At such time as he led a shepherd's life, there was an holy man that dwelt in the mountain
of Argentario: whose religious conversation and inward virtue was answerable to the habit
of a monk, which outwardly he did wear. Every year he travelled from his mountain to the
church of St. Peter, Prince of the Apostles: and in the way took this Quadra-gesimus'
house for his lodging, as himself did tell me. Coming upon a day to his house, which was
hard by the church, a poor woman's husband died not far off, whom when they had, as the
manner is, washed, put on his garments, and made him ready to be buried, yet it was so
late, that it could not be done that day: wherefore the desolate widow sat by the dead
corpse, weeping all night long, and to satisfy her grief she did continually lament and
cry out. The man of God, seeing her so pitifully to weep and never to give over, was much
grieved, and said to Quadragesimus the subdeacon: "My soul taketh compassion of this
woman's sorrow, arise, I beseech you, and let us pray": and thereupon they went to the
church, which, as I said, was hard by, and fell to their devotions.

And when they had prayed a good while, the servant of God desired Quadragesimus to
conclude their prayer; which being done, he took a little dust from the side of the altar:
and so came with Quadragesimus to the dead body; and there he began again to pray, and
when he continued so a long time, he desired him not, as he did before, to conclude their
prayers, but himself gave the blessing, and so rose up: and because he had the dust in his
right hand, with his left he took away the cloth that covered the dead man's face; which
the woman seeing, earnestly withstood him, and marvelled much what he meant to do: when
the cloth was gone, he rubbed the dead man's face a good while with the dust, which he had
taken up; and at length, he that was dead received his soul again, began to open his mouth
and his eyes, and to sit up, and as though he had awakened from a deep sleep, marvelled
what they did about him; which when the woman, that had wearied herself with crying,
beheld, she began then afresh to weep for joy, and cry out far louder than she did before:
but the man of God modestly forbad her, saying: "Peace, good woman, and say nothing, and
if any demand how this happened, say only, that our Lord Jesus Christ hath vouchsafed to
work his pleasure. Thus he spake, and forthwith he departed from Quadragesimus, and never
came to his house again.

For, desirous to avoid all temporal honour, he so handled the matter, that they which saw
him work that miracle, did never see him more so long as he lived. PETER. What others
think I know not: but mine opinion is, that it is a miracle above all miracles, to raise
up dead men, and secretly to call back their souls, to give life unto their bodies again.
GREGORY. If we respect outward and visible things, of necessity we must so believe; but if
we turn our eyes to invisible things, then certain it is that it is a greater miracle, by
preaching of the word and virtue of prayer, to convert a sinner than to raise up a dead
man: for in the one, that flesh is raised up which again shall die: but in the other, he
is brought from death which shall live for ever. For I will name you two, and tell me in
which of them, as you think, the greater miracle was wrought. The first is Lazarus, a true
believer, whom our Lord raised up in flesh; the other is Saul, whom our Lord raised in
soul. For of Lazarus' virtues after his resurrection we read nothing: but after the
raising up of the other's soul, we are not able to conceive what wonderful things be in
holy scripture spoken of his virtues: as that his most cruel thoughts and designments were
turned into the bowels of piety and compassion; that he desired to die for his brethren,
in whose death before he took much pleasure; that knowing the holy scriptures perfectly,
yet professed that he knew nothing else but Jesus Christ and him crucified; that he did
willingly endure the beating of rods for Christ, whom before with sword he did persecute;
that he was exalted to the dignity of an Apostle, and yet willingly became a little one in
the midst of other disciples;

that he was rapt to the secrets of the third heaven, and yet did turn his eye of
compassion to dispose of the duty of married folks, saying: Let the husband render debt to
the wife, and likewise the wife to the husband; that, he was busied in contemplating the
quires of Angels, and yet contemned not to think and dispose of the facts of carnal men;
that he rejoiced in his infirmities, and took pleasure in his reproaches; that for him to
live is Christ, and gain to die; that although he lived in flesh, yet was he wholly out of
the flesh. Behold how this blessed Apostle lived, who from hell returned in his soul to
the life of virtue: wherefore less it is for one to be raised up in body, except
perchance, by the reviving thereof, he be also brought to the life of his soul, and that
the outward miracle do serve for the giving of life to the inward spirit.

PETER. I thought that far inferior, which I perceive now to be incomparably superior: but
prosecute, I beseech you, your former discourse, that we spend no time without some
spiritual profit to our souls.

CHAPTER 3.18: OF BENEDICT THE MONK

GREGORY. A certain monk lived with me in mine Abbey, passing cunning in holy scripture,
who was elder than I, and of whom I learned many things which before I knew not. By his
report I understood that there was in Campania, some forty miles from Rome, a man called
Benedict, young in years, but old for gravity: one that observed the rule of holy
conversation very strictly. When the Goths in the time of King Totila found him, they went
about to burn him, together with his cell; and fire for that end was put to, which
consumed all things round about, but no hold would the fire take upon his cell: which when
the Goths saw, they became more mad, and with great cruelty drew him out of that place,
and espying not far off an oven made hot to bake bread, into those flames they threw him,
and so stopped the mouth. But the next day he was found so free from all harm, that not
only his flesh, but his very apparel also, was not by the fire anything touched at all.

PETER. I hear now the old miracle of the three children, which were thrown into the fire,
and yet were preserved from those furious flames. GREGORY. That miracle, in mine opinion,
was in some thing unlike to this: for then the three children were bound hand and foot,
and so thrown into the fire, for whom the King looking the next day, found them walking in
the furnace, their garments being nothing hurt by those flames: whereby we gather that the
fire into which they were cast, and touched not their apparel, did yet consume their
bands, so that at one and the same time, for the service of the just, the fire had force
to bring them comfort, and yet had none to procure them torment.

CHAPTER 3.19: OF THE CHURCH OF BLESSED ZENO THE MARTYR: IN WHICH THE WATER ASCENDED HIGHER THAN THE DOOR, AND THOUGH IT WERE OPEN, YET ENTERED NOT IN

Like unto this ancient miracle we had in our days another, but yet in a divers element:
for not long since John the Tribune told me that, when the Earl Pronulphus was there, and
himself also with Antharicus the king, how there happened at that time a strange miracle,
and he affirmeth that himself doth know it to be true. For he said that, almost five years
since, when the river of Tiber became so great that it ran over the walls of Rome, and
overflowed many countries: at the same time in the city of Verona, the river Athesis did
so swell, that it came to the very church of the holy martyr and Bishop Zeno; and though
the church doors were open, yet did it not enter in. At last it grew so high, that it came
to the church windows, not far from the very roof itself, and the water standing in that
manner, did close up the entrance into the church, yet without running in: as though that
thin and liquid element had been turned into a sound wall. And it fell so out, that many
at that time were surprised in the church, who not finding any way how to escape out, and
fearing lest they might perish for want of meat and drink, at length they came to the
church door, and took of the water to quench their thirst, which, as I said, came up to
the windows, and yet entered not in;

and so for their necessity they took water, which yet, according to the nature of water,
ran not in: and in that manner it stood there before the door, being water to them for
their comfort, and yet not water to invade the place: and all this to declare the great
merit of Christ's martyr. Which miracle I said truly, that it was not unlike to that
ancient one of the fire: which burnt the three children's bands, and yet touched not their
garments. PETER. Marvellous strange are these acts of God's saints which you tell; and
much to be admired of us weak men, that live in these days. But because I understand now,
by your relation, what a number of excellent and virtuous men have been in Italy, desirous
I am to know whether they endured any assaults of the devil, and did thereby more profit
in the service of God. GREGORY. Without labour and fighting, none can obtain the crown of
victory: whence, then, come so many conquerors but from this, that they fought valiantly,
and resisted the assaults of the old enemy? For the wicked spirit doth continually watch
our thoughts, words, and works: to find something whereof to accuse us before the eternal
Judge. For proof whereof I will now let you understand, how ready he is always to entrap
and deceive us.

CHAPTER 3.20: OF A PRIEST CALLED STEPHEN, IN THE PROVINCE OF VALERIA: WHOSE STOCKINGS THE DEVIL WOULD HAVE DRAWN OFF

Some that are yet living with me, affirm this to be true which 1 will now speak of. A man
of holy life there was, called Stephen, who was a Priest in the province of Valeria, nigh
of kindred to my deacon Bonifacius: who, coming home upon a time from travel, spake
somewhat negligently to his servant, saying: "Come, sir devil, and pull off my hose": at
which words, straightways his garters began to loose in great haste, so that he plainly
perceived that the devil indeed, whom he named, was pulling off his stocking: whereat
being much terrified, he cried out aloud, and said: "Away, wretched caitiff, away; I spake
not to thee, but to my servant." Then the devil gave over, leaving his garters almost
quite off. By which we may learn, that if the devil be so officious in things concerning
our body, how ready and diligent he is to observe and note the cogitations of our soul.

PETER. A very painful thing it is and terrible, always to strive against the temptations
of the devil, and, as it were, to stand continually armed ready to fight. GREGORY. Not
painful at all, if we attribute our preservation not to ourselves, but to God's grace; yet
so notwithstanding, that we be careful what we may for our parts, and always vigilant
under God's protection. And it falleth out sometime by God's goodness, that when the devil
is expelled from our soul, that he is so little of us to be feared, that contrariwise he
is rather terrified by the virtuous and devout life of good people.

CHAPTER 3.21: OF A NUN THAT, BY HER ONLY COMMANDMENT, DISPOSSESSED A DEVIL

For the holy man, old father Eleutherius, of whom I spake before, told me that which I
will now tell you: and he was himself a witness of the truth thereof: this it was. In the
city of Spoleto, there was a certain worshipful man's daughter, for years marriageable,
which had a great desire to lead another kind of life: whose purpose her father
endeavoured to hinder: but she, not respecting her father's pleasure, took upon her the
habit of holy conversation: for which cause her father did disinherit her, and left her
nothing else but six little pieces of ground. By her example many noble young maids began
under her to be converted, to dedicate their virginity to almighty God, and to serve him.
Upon a time, the virtuous Abbot Eleutherius went to bestow upon her some good exhortation:
and as he was sitting with her, discoursing of spiritual matters, a country man came from
that piece of ground which her father had left her, bringing a certain present: and as he
was standing before them, suddenly a wicked spirit possessed his body; so that
straightways he fell down before them, and began pitifully to cry and roar out. At this
the Nun rose up, and with angry countenance and loud voice, commanded him to go forth,
saying: "Depart from him, thou vile wretch, depart." "If I depart," quoth the devil,
speaking by the mouth of the possessed man, "into whom shall I go?" By chance there was at
that time a little hog hard by: into which she gave him leave to enter, which he did, and
so, killing it, went his way.

PETER. I would gladly be informed, whether she might bestow so much as that hog upon the
devil. GREGORY. The actions of our Saviour be a rule for us, according to which we may
direct our life: and we read in the scripture, how the legion of devils that possessed a
man said unto our Saviour: If thou dost cast us forth, send us into the herd of swine: who
cast them out, and permitted them to enter in as they desired, and to drown that herd in
the sea. By which fact of our Saviour we learn also this lesson, that, except almighty God
giveth leave, the devil cannot have any power against man, seeing he cannot so much as
enter into hogs, without our Saviour's permission. Wherefore, necessary it is that we be
obedient to him, unto whom all our enemies be subject, that we may so much the more be
stronger than our enemies, by how much through humility we become one with the author of
all things. And what marvel is it, if God's chosen servants, living yet upon earth, can do
many strange things, when as their very bones, after they be dead, do oftentimes work
miracles?

CHAPTER 3.22: OF A PRIEST IN THE PROVINCE OF VALERIA, WHO DETAINED A THIEF AT HIS GRAVE

For, in the province of Valeria, this strange thing happened: which I had from the mouth
of Valentius, mine Abbot, who was a blessed man. In that country there was a Priest, who
in the company of divers other clerks served God, and led a virtuous and holy life: who,
when his time was come, departed this life, and was buried before the church. Not far off,
there belonged to the church certain sheep-cotes: and the place where he lay buried was
the way to go unto the sheep. Upon a night, as the Priests were singing within the church,
a thief came to the said place, took up a wether, and so departed in all haste: but as he
passed where the man of God was buried, there he stayed, and could go no farther. Then he
took the wether from his shoulders, and would fain have let it go, but by no means could
he open his hand: and therefore, poor wretch, there he stood fast bound, with his prey
before him; willingly would he have let the wether go, and could not; willingly also have
carried it away, and was not able. And so very strangely the thief, that was afraid to be
espied of living men, was held there against his will by one that was dead; for his hands
and feet were bound in such sort, that away he could not go. When morning was come, and
the Priests had ended their service, out they came:

where they found a stranger, with a wether in his hand. And at the first they were in
doubt, whether he had taken away one of theirs, or else came to give them one of his own:
but he that was guilty of the theft told them in what manner he was punished: whereat they
all wondered, to see a thief, with his prey before him, to stand there bound by the merits
of the man of God. And straightways they offered their prayers for his delivery, and
scarce could they obtain that he, which came to steal away their goods, might at least
find so much favour as to depart empty as he came: yet in conclusion, the thief that had
long stood there with his stolen wether, was suffered to go away free, leaving his carnage
behind him. PETER. By such facts almighty God doth declare, in what sweet manner he doth
tender us, when he vouchsafeth to work such pleasant miracles.

CHAPTER 3.23: OF THE ABBOT OF MOUNT PRENESTE, AND HIS PRIEST

GREGORY. Above the city of Preneste there is a mountain, upon which standeth an Abbey of
the blessed Apostle, St. Peter: of the monks of which place, whiles I lived in an Abbey
myself, I heard this miracle: which, those religious men said, they knew to be very true.
In that monastery they had an Abbot of holy life, who brought up a certain monk, that
became very virtuous, whom he perceiving to increase in the fear of God, he caused him in
the same monastery to be made Priest: who, after his taking of orders, understood by
revelation that his death was not far off; and therefore desired leave of the Abbot to
make ready his sepulchre, who told him that himself should die before him: "but yet for
all that," quoth he, "go your way, and make your grave at your pleasure. Away he went, and
did so. Not many days after, the old Abbot fell sick of an ague, and drawing near to his
end, he bad the foresaid Priest that stood by him, to bury his body in that grave which he
had made for himself: and when the other told him that he was shortly to follow after, and
that the grave was not big enough for both, the Abbot answered him in this wise: "Do as I
have said, for that one grave shall contain both our bodies. So he died, and according to
his desire, was buried in that grave which the Priest had provided for himself.

Straight after, the Priest fell sick, and lay not long before he departed this life; and
when his body was by the monks brought to the grave, which he had provided for himself,
they opened it, and saw that there was not any room, because the Abbot's corpse filled the
whole place: then one of them, with a loud voice, said: "O father, where is your promise,
that this grave should hold you both? No sooner had he spoken those words, than the
Abbot's body, which lay with the face upward, did, in all their sight, turn itself upon
one side, and so left place enough for the burial of the Priest: and so after his death he
performed what he promised alive, concerning the lying of both their bodies in that one
grave. But because we have now made mention of St. Peter's Abbey in the city of Preneste,
where this miracle happened, are you content to hear something of the keepers of his
church which is in this city where his most holy body remaineth?

PETER. Most willing I am, and beseech you that it may be so.

CHAPTER 3.24: OF THEODORUS, KEEPER OF ST. PETER'SCHURCH, IN THE CITY OF ROME

GREGORY. There be yet some alive that knew Theodorus, keeper of that church: by whose
report a notable thing that befell him came to my knowledge. For rising somewhat early one
night to mend the lights that hung by the door, and was upon the ladder (as he used) to
pour oil into the lamps, suddenly St. Peter the Apostle in a white stole, standing beneath
upon the pavement, appeared unto him, and spake to him in this manner: "Theodorus, why
hast thou risen so early?" and when he had said so, he vanished out of his sight: but such
a fear came upon him, that all the strength of his body did forsake him, so that he was
not able to rise up from his bed for many days after. By which apparition what meant the
blessed Apostle else, but to give those which serve him to understand by that his
presence, that whatsoever they do for his honour, himself for their reward doth always
behold it?

PETER. I marvel not so much at his apparition: as that being before very well, he fell
sick upon that sight. GREGORY. What reason have you, Peter, to marvel at that? for have
you forgotten how the prophet Daniel, when he beheld that great and terrible vision at
which he trembled, speaketh thus of himself: I became weak, and was sick for very many
days; for the flesh cannot conceive such things as pertain to the spirit, and therefore
sometimes when a man's mind is carried to see somewhat beyond itself, no remedy but this
earthly and frail vessel of ours, not able to bear such a burthen, must fall into weakness
and infirmity. PETER. Your reason hath taken away that scruple which troubled my mind.

CHAPTER 3.25: OF ABUNDIUS, KEEPER OF THE SAME CHURCH OF ST. PETER

GREGORY. Not very many years since (as old men say) there was another keeper of the same
church, called Abundius, a grave man, and of great humility: who served God so faithfully,
that the blessed Apostle St. Peter did by miracle declare what opinion he had of his
virtue. For a certain young maid, that frequented his church, was so pitifully sick of the
palsy, that she crept upon her hands, and, for very weakness, drew her body upon the
ground. Long time had she prayed to St. Peter for help of this her infirmity: who upon a
night in a vision, stood by her and spake thus: "Go unto Abundius, and desire his help,
and he shall restore thee to thine health." The maid, as she made no doubt of the vision,
so not knowing this Abundius, up and down she crept through the church, enquiring for the
man, and suddenly met with him whom she sought for; and asking for him of himself, he told
her that he was Abundius. Then quoth she: "Our pastor and patron, blessed St. Peter the
Apostle, hath sent me, that you should help me of this my disease." "If you be sent by
him," quoth Abundius, "then rise up": and taking her by the hand, he forthwith lifted her
up upon her feet: and from that very hour, all the sinews and parts of her body became so
strong, that no sign of her former malady remained. But if I should recount all the
miracles in particular, which are known to have been done in his church, questionless no
time would be left for the relation of any other; wherefore I will speak no more of them,
but come to such holy men as have been famous in divers other places of Italy.

CHAPTER 3.26: OF A SOLITARY MONK CALLED MENAS

Not long since, in the province of Samnium, there was a reverent man called Menas, who
some ten years since led a solitary life, and was known to many of our friends: and for
the truth of such his notable acts as I shall report, I will not name any one author,
because I have so many witnesses as there be men that know that province of Samnium. This
holy man had no other wealth to live upon, but a few hives of bees, which a certain
Lombard would needs have taken away: for which cause the holy man reprehended him, and by
and by he fell down before him, and was tormented of a devil: upon which accident his name
became famous, both to his neighbours and also to that barbarous nation: so that none
durst after that but in humility come into his cell. Oftentimes also there came certain
bears out of the wood which was hard by, to devour up his honey, whom he strook with a
little stick which he carried in his hand; and the bears so feared his stripes, that they
would roar out and run away, and they which little feared naked swords were now afraid to
be beaten by him with a small wand. He desired not to possess aught in this world, nor to
seek for any thing; and his manner was, by heavenly talk to inflame all such as of charity
came to visit him, with the desire and love of eternal life.

And if at any time he understood that others had committed any great sin, he would never
spare them, but with true love to their souls reprehend them for their faults. His
neighbours, and others also that dwelt farther off, used upon a custom, every one upon
certain days in the week, to send him their presents and offerings, to the end he might
have somewhat to bestow upon such as came to visit him. A certain man there was, called
Carterius, who, overcome of filthy concupiscence, violently took away a Nun, and by
unlawful matrimony made her his wife: which thing so soon as the man of God understood, he
sent him by such as he could that message which his fact deserved. The man, guilty in his
conscience of that wickedness which he had committed, durst not himself go unto God's
servant, fearing lest, as his manner was, he would sharply have rebuked him: and therefore
he sent his offerings among others, that at least through ignorance he might receive what
he sent him. But when all the offerings were brought before him, he sat still, viewing
them all in particular, and laying the rest aside, he took those which Carterius sent, and
cast them away, saying: "Go and tell him: Thou hast taken away God's offering, and dost
thou send me thine? I will none of thy offering, because thou hast taken from God that
which was his.

By which fact all that were present fell into a great fear, perceiving that he could
certainly tell what they did which were absent. PETER. Many such men as he was might, in
mine opinion, have been martyrs, if they had lived in times of persecution. GREGORY. There
be, Peter, two kinds of martyrdoms, the one secret, the other open: for if a man hath a
burning zeal in his mind to suffer death for Christ, although he endureth not any external
persecution, yet hath he in secret the merit of martyrdom. For that one may be a martyr
without suffering death openly, our Lord doth teach us in the Gospel: who said unto the
sons of Zebedeus, desiring as then, through infirmity of soul, the principal places to sit
upon in his kingdom: Can you drink the chalice which I shall drink? and when they answered
that they could, he said to them both: My chalice verily shall you drink, but to sit at my
right hand or left, is not mine to give you: in which words what is signified else, by the
name of chalice, but the cup of passion and death? And seeing we know that James was put
to death for Christ, and that John died when the Church enjoyed peace: undoubtedly we do
gather that one may be a martyr without open suffering: for as much as he is said to have
drunk our Lord's chalice, who yet in persecution was not put to death. But concerning
those notable and excellent men of whom I have made mention before, why may we not truly
say, that if they had fallen into a time of persecution, they might have been martyrs,
when as by enduring the secret assaults of the devil, and by loving their enemies in this
world, by resisting all carnal desires, and in that they did in their heart sacrifice
themselves to almighty God, they were also martyrs in the time of peace? seeing that now
in our days we see that mean men and of secular life, yea, and even those of whom one
would have supposed that they did little think of heaven, have by occasion of persecution
obtained the glorious crown of martyrdom.

CHAPTER 3.27: OF FORTY COUNTRY HUSBANDMEN THAT WERE SLAIN BY THE LOMBARDS, BECAUSE THEY WOULD NOT EAT FLESH SACRIFICED TO IDOLS

For about fifteen years since, as they report who might very well have been present, forty
husbandmen of the country were taken prisoners by the Lombards, whom they would needs have
enforced to eat of that which was sacrificed to idols: but when they utterly refused so to
do, or so much as once to touch that wicked meat, then they threatened to kill them,
unless they would eat it: but they, loving more eternal than transitory life, continued
constant, and so they were all slain. What then were these men? what else but true
martyrs, that made choice rather to die than, by eating of that which was unlawful, to
offend their Creator?

CHAPTER 3.28: OF A GREAT NUMBER OF PRISONERS THAT WERE SLAIN, BECAUSE THEY WOULD NOT ADORE A GOAT'S HEAD

At the same time, the Lombards, having almost four hundred prisoners in their hands, did,
after their manner, sacrifice a goat's head to the devil: running round about with it in a
circle, and by singing a most blasphemous song did dedicate it to his service. And when
they had themselves with bowed heads adored it, then would they also have enforced their
prisoners to do the like. But a very great number of them choosing rather by death to pass
unto immortal life, than by such abominable adoration to preserve their mortal bodies,
refused utterly to do what they commanded them; and so would not by any means bow down
their heads to a creature, having always done that service to their Creator: whereat their
enemies, in whose hands they were, fell into such an extreme rage, that they slew all them
with their swords, which would not join with them in that sacrilegious fact. What marvel
then is it, that those notable men before mentioned might have come to martyrdom, had they
lived in the days of persecution, who in the time of peace, by continual mortification,
walked the straight way of martyrdom: when as we see that, in the storm of persecution,
they merited to obtain the crown of martyrdom, who, the Church being quiet, seemed to walk
the broad way of this world? Yet that which we say concerning the elect servants of God,
is not to be holden for a general rule in all.

For when open persecution afflicteth the Church, as most true it is that many mayarrive to
martyrdom, who, when no such tempest did blow, seemed contemptible, and of no account: so
likewise sometimes they fall away for fear, who before persecution, and when all was
quiet, seemed to stand very constant: but such holy men as before have been mentioned, I
dare boldly say that they might have been martyrs, because we gather so much by their
happy deaths: for they could not have fallen in open persecution, of whom it is certain
that, to the very end of their lives, they did continue in the profession of piety and
virtue. PETER. It is as you say: but I much wonder at the singular providence of God's
mercy, which he sheweth to us unworthy wretches, in that he doth so moderate and temper
the cruelty of the Lombards, that he suffereth not their wicked priests to persecute the
faith of Christians: when as they see themselves, as it were, the conquerors and rulers of
Christian people.

CHAPTER 3.29: OF AN ARIAN BISHOP THAT WAS MIRACULOUSLY STRUCK BLIND

GREGORY. Many, Peter, have attempted that, but miracles from heaven have stayed the course
of their cruelty: and one will I now tell you, which I heard three days since of
Bonifacius, a monk of my Abbey, who, until these four years last past, remained amongst
the Lombards. An Arian Bishop of theirs coming to the city of Spoleto, and not having any
place where to exercise his religion, demanded a church of the Bishop of that town: which
when he constantly denied him, the Arian prelate told him, that the next day he would by
force take possession of St. Paul's church, which was hard by his lodging. The keeper of
the church, understanding this news, in all haste ran thither, shut the doors, and with
locks and bolts made them as fast as he could: and when it was night he put out all the
lamps, and hid himself within. The next morning, very early, the Arian Bishop came thither
with many in his company: meaning by force to break open the doors. But suddenly by
miracle the locks were cast far off, and the doors of themselves, making a great noise,
flew open: and all the lamps, before put out, were lightened again by fire descending from
heaven: and the Arian Bishop that came to enter the church by violence, was suddenly
struck blind, so that other men were fain to lead him back again to his own lodging. Which
strange accident when the Lombards there about understood, they durst not any more presume
to violate Catholic places: and so it fell out wonderfully, by God's providence, that for
as much as the lamps in St. Paul's church were by reason of him put out: that at one and
the self same time, both he lost the light of his eyes, and the church received her former
light again.

CHAPTER 3.30: HOW A CHURCH OF THE ARIANS IN ROME WAS HALLOWED ACCORDING TO THE CATHOLIC MANNER

Neither is that to be passed over in silence which God of his mercy vouchsafed, two years
since, to shew in this city, to the great condemnation of the Arian heresy: for part of
that which I intend now to speak of, many of the people know to be true: part the Priest
and keepers of the church affirm that they saw and heard. A church of the Arians, in that
part of the city which is called Subura, remained until two years since with the doors
shut up; at which time, being desirous thatdt should be hallowed in the Catholic faith, we
brought with us thither the relics of the blessed martyrs St. Stephen and St. Agatha: and
so with great multitudes of people, singing of praises to almighty God, we entered the
church: and when the solemnity of mass was in celebrating, and the people, by reason of
the straight place, thrust one another, some of them that stood without the chancel heard
an hog running up and down through their legs, and each one perceiving it told it to his
next fellow: but the hog made towards the church door to go forth, striking all those into
great admiration by whom he passed; but though they heard him, yet none there was that saw
him: which strange thing God of piety vouchsafed to shew, to the end we should understand
how that the unclean spirit, which before possessed that place, was now departed and gone.

When mass was done we went away, but the night following such a noise was heard in the top
of the church, as though somebody had there run up and down; and the next night after that
a far greater, and withal, of a sudden, such a terrible crack there was, as though the
whole church had been quite falling down: which forthwith vanished away, and never after
was the church troubled any more by the old enemy: but by the great stir which he kept
before his departure, he made it apparent that he went very unwillingly from that place,
which so long time he had possessed. Not many days after, in a passing fair and clear day,
a cloud miraculously descended upon the altar of the same church: covering it as it had
been with a canopy: and filled the church with such a kind of terror and sweetness, that
though the doors were wide open, yet none durst presume to enter in. The Priest also and
the keepers of the church, and those which were come thither to say mass, beheld the
selfsame thing, yet could they not go in, although they felt the sweetness of that strange
perfume. Likewise upon another day, the lamps hanging without light, fire came from heaven
and set them a burning: and a few days after, when mass was ended, and the keeper of the
church had put out the lamps, and was departed, yet returning back again, he found them
burning which before he had put forth; but thinking that he had done it negligently, he
did it now more carefully the second time, and so departed the church and shut the door;
but returning three hours after, he found them again burning as before: to the end that by
the very light the world might manifestly know, how that place was from darkness
translated to light.

PETER. Although we be in great miseries and tribulations, yet these strange miracles,
which God vouchsafeth to work, do plainly declare that he hath not utterly forsaken and
given us over. GREGORY. Albeit I was determined to recount unto you only such strange
things as were done in Italy, are you for all that content, to the further condemnation of
the said Arian heresy, that I turn a little my speech to Spain, and so by Africa return
back again to Italy? PETER. Go whither you will, willingly will I travel with you, and
joyfully return home again.

CHAPTER 3.31: OF KING HERMIGILDUS, SON TO LEUIGILDUS, KING OF THE VISIGOTHS; WHO WAS, FOR THE CATHOLIC FAITH, PUT TO DEATH BY HIS FATHER

GREGORY. Not long since, as I have learned of many which came from Spain, king
Hermigildus, son of Leuigildus, king of the Visigoths, was from Arian heresy lately
converted to the Catholic faith by the most reverent man Leander, Bishop of Seville, with
whom I was not long since familiarly acquainted; which young Prince, upon his conversion,
his father, being an Arian, laboured both by large promises and terrible threats to draw
again to his former error: but when most constantly his son answered, that he would never
forsake the true faith which he had once embraced, his father in great anger took away his
kingdom, and beside deprived him of all wealth and riches; and perceiving that, with all
this, his mind was nothing moved, he committed him to straight prison, laying irons both
upon his neck and hands. Upon this, the young king Hermigildus began now to contemn his
earthly kingdom, and to seek with great desire after the kingdom of heaven: and lying in
prison fast bound, he prayed to almighty God in hair-cloth to send him heavenly comfort:
and so much the more did he despise the glory of this transitory world, by how much he
knew himself in that case that he had now nothing that could be taken from him.

When the solemn feast of Easter was come, his wicked father sent unto him in the dead of
the night an Arian Bishop, to give him the communion of a sacrilegious consecration, that
he might thereby again recover his father's grace and favour: but the man of God, as he
ought, sharply reprehended that Arian Bishop which came unto him, and giving him such
entertainment as his deserts required, utterly rejected him; for albeit outwardly he lay
there in bands, yet inwardly to himself he stood secure in the height of his own soul. The
father, at the return of the Arian prelate, understanding these news, fell into such a
rage that forthwith he sent his officers of execution to put to death that most constant
confessor, in the very prison where he lay: which unnatural and bloody commandment was
performed accordingly: for so soon as they came into the prison, they clave his brains
with an hatchet, and so bereaved him or mortal life, having only power to take that from
him which the holy martyr made small account of. Afterward, for the publishing of his true
glory to the world, there wanted not miracles from heaven: for in the night time singing
was heard at his body: some also report that, in the night, burning lamps were seen in
that place: by reason whereof his body, as of him that was a martyr, was worthily
worshipped of all Christian people. But the wicked father and murtherer of his own son,
albeit he was sorry that he had put him to death, yet was not his grief of that quality
that it brought him to the state of salvation. For although he knew very well that the
Catholic faith was the truth, yet, for fear of his people, he never deserved to be a
professor thereof.

At length, falling sick, a little before his death, he commended his son Recharedus, who
was to succeed him in the kingdom, and was yet an heretic, unto Bishop Leander, whom
before he had greatly persecuted: that by his counsel and exhortation, he might likewise
make him a member of the Catholic Church, as he had before made his brother Hermigildus;
and when he had thus done, he departed this life. After whose death, Recharedus the king,
not following the steps of his wicked father, but his brother the martyr, utterly
renounced Arianism: and laboured so earnestly for the restoring of religion, that he
brought the whole nation of the Visigoths to the true faith of Christ, and would not
suffer any that was an heretic in his country to bear arms and serve in the wars. And it
is not to be admired that he became thus to be a preacher of the true faith, seeing he was
the brother of a martyr, whose merits did help him to bring so many into the lap of God's
Church: wherein we have to consider that he could never have effected all this, if king
Hermigildus had not died for the testimony of true religion; for, as it is written: Unless
the grain of wheat falling into the earth doth die, itself remaineth alone; but if it diey
it bringeth forth much fruit. This we see to prove true in the members, which before was
verified in the head: for one died amongst the Visigoths that many might live, and of one
grain that was sown for the faith, a great crop of faithful people sprung up.

PETER. A wonderful thing, and much to be admired in these our days.

CHAPTER 3.32: OF CERTAIN BISHOPS OF AFRICA, WHO HAD THEIR TONGUES CUT OUT BY THE VANDALS, THAT WERE ARIAN HERETICS, FOR THE DEFENCE OF THE CATHOLIC FAITH; AND YET SPAKE STILL AS PERFECTLY AS THEY DID BEFORE

GREGORY. Likewise, in the time of Justinian the Emperor, when as the Vandals, that were
Arian heretics, did grievously persecute the Catholic faith, certain Bishops, continuing
constant, were openly examined: whom when the king of the Vandals saw that he could
neither by any words or rewards draw to embrace his heretical religion, yet he thought
that by torments he might do it: and therefore, when he commanded them not to speak in
defence of truth, and they refused to obey his precept, lest by silence they might seem to
give consent unto wicked heresy, in a great fury he commanded their tongues to be cut out
by the roots. A miraculous thing, and yet known to many old men: they did as perfectly
afterward speak in defence of true religion, as they did before, when they had their
tongues safe and sound. PETER. You tell me of a marvellous strange thing, and greatly to
be admired.

GREGORY. It is written, Peter, of the only Son of the eternal Father: In the beginning was
the Word, and the Word was with God. Of whose virtue and power it straightways followeth:
All things were made by him. Why then should we marvel, if that eternal Word could speak
without a tongue, which made the tongue? PETER. What you say pleaseth me very well.
GREGORY. These Bishops, therefore, flying at that time from the persecution, came unto the
city of Constantinople: and at such time as myself, about the affairs of the Church, was
sent thither unto the Emperor, I found there a Bishop of good years, who told me that he
saw them himself speak without tongues: for they opened their mouths, and said: "Behold
and see how we have no tongues, and yet do speak"; for, as he said, their tongues being
cut off by the roots, there seemed as it were a deep hole in their throat: and yet, though
their mouths were empty, they pronounced their words very plain and distinctly. One of
which, falling afterward in that place into carnal sin, was forthwith deprived of that
supernatural gift: and that by the just judgment of almighty God, seeing reason requireth
that he which was careless to preserve the continency of his body which he had, should not
any longer utter the words of truth without the tongue of his body which he had not. But
because I have now spoken sufficient for the condemnation of Arianism, therefore I will
return to entreat of such other miracles as have lately fallen out here in Italy.

CHAPTER 3.33: OF THE SERVANT OF GOD, ELEUTHERIUS

Eleutherius, of whom I made mention before, father of the Abbey of the Evangelist St.
Mark, which is in the suburbs of the city of Spoleto, lived long time together with me in
this city in my monastery, and there ended his days. Of whom his monks do report that by
his tears he raised up one that was dead: for he was a man of such simplicity and
compunction, that no doubt but those tears, coming from his humble and simple soul, were
of force to obtain many things of almighty God. One miracle of his I will now tell you,
which himself, being demanded by me, did with great simplicity confess. As he was
travelling upon a certain day, and not finding at night any other place to lodge in, he
went to a Nunnery, wherein there was a little boy which the wicked spirit did usually
every night torment. The Nuns, giving entertainment to the man of God, desired him that
the said little boy might remain with him all night: wherewith he was well content. In the
morning, the Nuns diligently enquired of the father, if the child had not been sore
troubled and tormented that night: who, marvelling why they asked that question, answered
that he perceived not any such thing. Then they told him how a wicked spirit did every
night pitifully afflict the child, and earnestly desired him that he would take him home
to his own Abbey, because their hearts could not endure to behold any such misery.

The old man yielded to their request, and so carried away the boy home to his own
monastery: where he remained long time safe and sound, the devil not presuming to touch
him. Whereupon the old man, seeing him to continue so well, was immoderately glad thereof,
and therefore, in the presence of the monks, he spake thus: "The devil did dally with
those sisters: but now he hath to do with the servants of God, he dare not come near this
boy. He had scarce uttered these words, when as in that very instant the poor child was,
in the presence of them all, possessed, and pitifully tormented: which the old man
beholding, straightways lamented and fell a weeping, and persevering so a long time, the
monks came to comfort him; but he answered them, saying: "Believe me," quoth he, "none of
you shall this day eat any bread, unless this boy be dispossessed. Then, with the rest of
the brethren, he fell prostrate to his prayers, and there they continued so long, until
the boy was delivered from his former torments, and besides so perfectly cured, that the
wicked spirit never after presumed to molest him any more.

PETER. I verily suppose that he sinned a little in vain glory: and that God's pleasure
was, that the other monks should co-operate to the dispossessing of the devil. GREGORY. It
is even so as you say: for seeing he could not alone bear the burthen of that miracle, it
was divided amongst the rest of his brethren. Of what force and efficacy this man's
prayers were, I have found by experience in myself: for being upon a time, when I lived in
the Abbey, so sick that I often swooned: and was by means thereof, with often pangs,
continually at death's door, and in such case that, unless I did continually eat
something, my vital spirit was going away: Easter day was at hand, and therefore when I
saw that upon so sacred a vigil I could not refrain from often eating, in which not only
old persons, but even children use to fast, I was more afflicted with grief, than grieved
with mine infirmity: yet at length my sorrowful soul quickly found out a device, and that
was, to carry the man of God secretly into the oratory, and there to entreat him that he
would by his prayer obtain for me of God so much strength and ability as to fast that day:
which fell out accordingly: for so soon as we came into the oratory, with humility and
tears he fell to his prayers, and after a while (having made an end) he came forth, and
upon the words of his blessed prayers, my stomach grew so strong, that I did not so much
as think of any meat, nor feel any grief at all.

Then I began to marvel at myself, and to think in what case I was before, and how I felt
myself now: and when I thought upon my former sickness, I found none of those pangs with
which before I was troubled: and when my mind was busied about the affairs of the Abbey,
my sickness was quite out of my memory; yea, and as I said, if I did think thereof, yet
feeling myself so well and strong, I began to doubt whether I had eaten or no. When
evening was come, I found myself so lusty that I could very well have fasted until the
next day. And by this means, having experience of his prayers in myself, I made no doubt
but those things also were true which in other places he did, though myself was not then
present. PETER. Seeing you told me that he was a man of great compunction, desirous I am
to be better informed touching the efficacy of compunction and tears: and therefore I pray
you, let me understand how many kinds of compunction there be.

CHAPTER 3.34: OF THE DIVERS KINDS OF COMPUNCTION

GREGORY. Compunction is divided into many kinds: to wit, when every sin is of penitent men
in particular bewailed: whereof the prophet Jeremy, in the person of penitent sinners,
speaketh thus: Mine eye hath brought forth divisions of waters. But speaking more
properly, there be especially two kinds of compunction: for the soul that thirsteth after
God is first sorrowful in heart for fear, and afterward upon love. For first it is grieved
and weepeth, because, calling to mind former sins committed, it feareth to endure for
punishment of them everlasting torments: but when long anxiety and sorrow hath banished
away that fear, then a certain security of the hope of pardon doth follow: and so the soul
is inflamed with the love of heavenly delights, and whereas before it did weep for fear of
eternal pain, afterward it poureth out tears, that it is kept from everlasting joys. For
the soul doth then contemplate those glittering quires of Angels, that heavenly company of
those blessed spirits, that great majesty of the eternal beholding the face of God; and
doth lament so much more now, because it wanteth that everlasting felicity, than it wept
before at the fear of eternal punishment. Which thing in scripture is mystically set down,
in an holy and true history: for there we read how Axa, the daughter of Caleb, riding upon
an ass, did sigh: and when her father demanded what the matter was, she answered him thus:

Give me your blessings a southern and dry land you have given me, join also a watery: and
he gave her a watery ground above and beneath. For Axa then rideth upon the ass, when our
soul doth subdue and govern the sensual motions of the flesh: which sighing doth crave wet
ground of her father, when it doth with contrition and sorrow of heart desire of our
Creator the grace of tears and weeping. For some there be, upon whom God hath bestowed
such a gift, that they will speak freely in defence of justice, help them that be
oppressed, give alms to the poor, and be zealous in religion, but yet have they not
obtained the grace of tears: these be they, that have ground towards the south, and that
which is dry: but yet do they want that which is moist and wet: because, albeit they be
diligent and fervent in good works, yet requisite it is that they should also, either for
fear of hell or the love of heaven, bewail the sins of their life past. But because, as I
said, there be two kinds of compunction, therefore her father gave her that which was wet
above and also wet beneath: for our soul doth then receive that which is wet above, when
it is grieved, and doth weep for the desire of heaven; and it doth then possess that which
is wet beneath, when it is afraid, and poureth forth tears for the fear of hell fire:

and albeit that which is wet beneath is bestowed upon our soul, before that which is wet
above, yet because the compunction of love is the more excellent, convenient it was that
the ground which was wet above should be first named, and afterward that which was wet
beneath. PETER. Your discourse pleaseth me very well: but seeing you have now told me of
that reverent man Eleutherius, and his great grace of compunction, desirous I am to know
whether there be now any such men living in the world.

CHAPTER 3.35: OF AMANTIUS, A PRIEST IN THE PROVINCE OF TUSCANIA

GREGORY. Floridus, Bishop of Tivoli, a man (as yourself knoweth very well) of holy life,
and worthy to be credited, told me that he had dwelling with him a certain Priest called
Amantius, of marvellous simplicity: who, like unto the Apostles, had such a grace given
him of God, that, laying his hand upon them that were sick, he restored them to their
former health; and although the disease were very great and dangerous, yet upon his
touching did it forthwith depart. Moreover he said that he had also this miraculous gift,
that wheresoever he found any serpents or snakes, though never so cruel, yet did he with
the sign of the cross dispatch and kill them: for by virtue of the cross, which the man of
God made with his hand, their bowels did break, and they suddenly die: and if by chance
the snake gat into any hole, then did he with the sign of the cross bless the mouth
thereof, and it wrought the same effect; for any might straightways find it there dead.
Myself having understanding of this great grace bestowed upon him, was desirous to see
him: and when he was brought unto me, I caused him to be lodged in a chamber amongst the
sick men: thereby to try what his gift was in curing of diseases. At that time, there was
one amongst them beside himself, being fallen into a phrensy:

who one night did so cry out like a mad man, that with his noise he disquieted all the
rest that were sick, so that they could not sleep or take any rest: and so it fell out
very strangely that, one being ill, all the rest fared the worse. But as I had before
learned of the reverent Bishop Floridus, who was at that time there present with the said
Priest, and afterward also plainly understood of him that attended that night upon the
sick persons, the foresaid venerable Priest, rising out of his bed, went softly to the
place where the mad man lay, and there prayed, laying his hands upon him; whereupon the
man became somewhat better. Then he carried him away unto the higher part of the house,
into the oratory: where more plentifully he prayed unto God for his recovery: and straight
after he brought him back again to his own bed safe and sound, so that he cried out no
more, neither troubled any of the other sick persons. By which one fact of his, I had
sufficient reason to give credit to all the rest that before had been told me.

PETER. A great edification it is, to see men working such notable miracles: and to behold,
as it were upon earth, heavenly Jerusalem in her citizens.

CHAPTER 3.36: OF MARIMIANUS, BISHOP OF SYRACUSIS

GREGORY. Neither is that miracle to be passed over with silence, which almighty God
vouchsafed to work by his servant Maximianus, now Bishop of Syracusis, but then the father
and governor of mine Abbey. For at such time as I was, upon the commandment of my Bishop,
sent to Constantinople to the Emperor, about affairs of the Church, the same reverent man,
Maximianus upon charity, with other of his monks, came thither unto me: who in his return
homeward to Rome, fell into a great tempest upon the Adriake sea: in which both himself
and all those that were in his company, after a most strange and miraculous manner, tasted
both of the indignation and favour of almighty God. For the sea did so rage with the fury
of the winds, that they had spent their mast: the sails floated upon the waves: and the
ship, beaten and torn with boisterous billows, did leak water so fast, that it was now
come to the upper deck, in such sort that the ship seemed not so much to be in the waters,
as the waters in the ship.

The mariners and passengers, troubled with the fear of death, not as a thing far off, but
even present before their eyes, void of all hope of this life, prepared themselves for the
next: and so, mutually giving the pax or kiss of peace one to another, they received the
body and blood of our Saviour: commending themselves to almighty God, that he would
vouchsafe mercifully to receive their souls, who had delivered their bodies to so fearful
a death: but God, who had wonderfully terrified their minds, did more wonderfully preserve
their lives. For the same ship although full of water, yet did it hold on her course for
eight days together, and upon the ninth, it arrived at the port of Cothronum: and when all
the rest were safely gone out, then last of all the reverent man Maximianus went also
forth: and no sooner was he upon land, than the ship sunk in the haven: as though, by
their departure, it had wanted that which did preserve it: and whereas before, being at
sea, it was full of men, and carried also abundance of water, and yet sailed onward: now
when Maximianus with his monks were landed, it could not in the haven carry the waters
alone: whereby God gave them to understand, that, when it was laden, himself with his
divine hand did govern and preserve it: seeing when it was empty it could not for a small
time continue above the water.

CHAPTER 3.37: OF SANCTULUS, A PRIEST IN THE PROVINCE OF NURSIA

About forty days since, you saw with me one called Sanctulus, a reverent Priest, who every
year came unto me out of Nursia: but three days ago, a certain monk, coming from those
parts, brought me very heavy news of his death. The holy life and virtue of which man was
such, that although I can not but fetch sweet sighs when I remember it, yet now I may
without all fear report and publish to the world such miracles as I have learned by the
relation of very virtuous and holy Priests, that were his neighbours: and as amongst dear
friends familiarity causeth one to presume much in charity, oftentimes myself did so
courteously urge him, that he was enforced to tell me some small miracles which himself
had done. Certain Lombards being upon a time pressing of olives to make oil, Sanctulus, as
he was both merry in countenance and heart, came unto them, and saluted them pleasantly:
and shewing them his bottle which he brought, rather willed than desired them to fill it
with oil. But they being infidels, and having laboured all day in vain, and not pressed
out any oil at all, took his words in ill part, and gave him very bad speech: but the man
of God, notwithstanding this, spake unto them yet with a more merry countenance, and said:
"If you desire to do me a good turn, you will fill this bottle for Sanctulus, and so he
will depart from you very well contented." But they, seeing no oil to run forth, and
hearing him yet for all that so earnest to have his bottle filled, fell into a great rage,
and railed mightily upon him. Then the man of God, seeing that no oil came from the press,
called for water, which he blessed before them all, and with his own hands cast it upon
the press: and forthwith, by virtue of that benediction, such plenty of oil ran forth,
that the Lombards, who before had long laboured in vain, did not only fill their own
vessels, but also his bottle: giving him thanks for that, coming to beg oil, by his
blessing he bestowed that upon them which himself had demanded.

At another time, when a great dearth was in the country, the man of God being desirous to
repair the church of St. Lawrence, burnt before by the Lombards, he hired for that end
many cunning workmen and divers other labourers, who of necessity were daily to be
maintained: but so great was the scarcity, that he wanted bread to relieve them; whereupon
his workmen cried out for meat, because they were faint and could not labour. The man of
God, hearing this, gave them comfortable words, promising to supply their want; yet
inwardly very much was he grieved, being not able to perform what he had said. Going
therefore up and down in great anxiety, he came to an oven, wherein the neighbours that
dwelt by had the day before baked bread: and stooping down, he looked in, to see whether
they had by chance left any bread behind them, where he found a loaf both greater and
whiter than commonly they used: which he took away, but yet would he not by and by give it
to his workmen, lest perhaps it belonged to some other body, and so might as it were, of
compassion to other, have committed a sin himself: and therefore he did first shew it to
all the women there about, enquiring whether it were any of theirs: but all denied it,
saying that they had all received their just number of loaves.

Then the man of God in great joy went with that one loaf to many workmen, wishing them to
give thanks to almighty God, telling them how his goodness had provided them of necessary
food; and forthwith he set that loaf before them, whereof, when they had satisfied
themselves, he gathered up more pieces of bread which remained, than the whole loaf itself
was before in quantity. The day following, again he set it before them, and again the
pieces remaining were far more than the former fragments: and so, for the space of ten
days together, all those artificers and workmen lived upon that one loaf, and were very
well satisfied: some thing remaining every day for the next, as though the fragments had
by eating increased. PETER. A strange thing, and not unlike to that notable miracle of our
Saviour; and therefore worthy to be admired of all. GREGORY. Our Saviour at this time,
Peter, vouchsafed by his servant to feed many with one loaf, who in times past, by
himself, fed five thousand with five loaves: and doth daily of a few grains of corn
produce innumerable ears of wheat: who also out of the earth brought forth those very
grains; and more than all this, created all things of nothing. But to the end you should
not marvel any longer, what by God's assistance the venerable man Sanctulus wrought
outwardly: I will now tell you what, by our Lord's grace, he was inwardly in his soul.
Upon a certain day, the Lombards had taken a Deacon, whom they kept in prison, with a
purpose to put him to death. When evening was come, the man of God, Sanctulus, entreated
them to set him at liberty, and to grant him his life: but when he saw that he could not
obtain that favour at their hands, but that they were fully resolved to have his life:
then he beseeched them, that they would at least commit him to his keeping: wherewith they
were content, but with this condition, that if he scaped away, that then himself should
die for him. The man of God was very well content, and so he received the Deacon into his
own charge and custody.

The midnight following, when he saw all the Lombards fast asleep, he called up the Deacon,
willing him quickly to rise up and to run away as fast as he could: "and almighty God,"
quoth he, "deliver thee out of their hands." To whom the Deacon (knowing what he had
promised) said: "Father, I can not run away, for if I do, out of all doubt they will put
you to death." Yet for all this, Sanctulus enforced him to be gone with all speed, saying:
"Up, and away: and God of his goodness defend and protect you: for I am in his hands, and
they can do no more unto me than his divine Majesty shall give them leave." Upon these
words away went the Deacon; and he that had undertaken his safe keeping, as one that had
been deceived, remained behind. In the morning the Lombards demanded of Sanctulus for
their prisoner: who told them that he was run away. "Then," quoth they, "you best know
what is convenient for you to have." "Yea, marry, that do I," answered the servant of God,
with great constancy. "Well," quoth they, "thou art a good man, and therefore we will not
by divers torments take away thy life; but make choice of what death thou wilt." To whom
the man of God answered in this manner: "Here I am, at God's disposition and pleasure,
kill me in such sort, as he shall vouchsafe to give you leave." Then all the Lombards that
were present agreed to have him beheaded: to the end an easy and quick death might soon
dispatch him. When it was given out abroad that Sanctulus was to die, whom for his virtue
and holiness they greatly honoured, all the Lombards that were in those parts repaired
thither, being glad (such cruel minds they have) to behold him put to death: and when all
the army was gathered together, they brought him forth to execution, and the strongest man
amongst them was chosen out, to cut off his head at one blow.

The venerable man, beset with armed soldiers, betook himself to his usual weapons: for he
desired them to give him a little leave to pray: which when he had obtained, he cast
himself prostrate upon the earth, and fell to his devotions: in which after he had
continued for a good space, the executioner spurned him up with his foot, bidding him
rise, kneel down, and to prepare himself for death. The man of God rose up, bowed down his
knee, and held forth his head, and beholding the drawn sword ready to dispatch him, these
only words they said that he spake aloud: "O Saint John, hold that sword." Then the
foresaid executioner, having the naked weapon in his hand, did with all his force lift up
his arm to strike off his head; but by no means could he bring it down again, for it
became suddenly so stiff that it remained still above, the man being not able once to bend
it downward. Then all the Lombards who came to feed their eyes with the lamentable sight
of his death, began with admiration to praise God's name, and with fear to reverence the
man of God: for they now saw apparently of what great holiness he was, that did so
miraculously stay the arm of his executioner above in the air.

Then they desired him to rise up, which he did; but when they required him to restore his
executioner's arm to his former state, he utterly refused, saying: "By no means will I
once pray for him, unless beforehand he swear unto me, that he will never with that arm
offer to kill any Christian more." The poor Lombard, who, as we may truly say, had
stretched out his arm against God, enforced with this necessity, took an oath never more
to put any Christian to death. Then the man of God commanded him to put down his arm,
which forthwith he did; he commanded him also to put up his sword, which in like manner he
performed. All the Lombards, by this perceiving him to be a man of rare virtue, began in
all haste to present him with the gifts of such oxen and other cattle as before they had
taken from others: but the man of God utterly refused all such kind of presents, desiring
them rather, if they meant to bestow anything upon him worth the giving, that they would
deliver unto him all such prisoners as they had in their keeping: that he might have some
cause in his prayers to commend them to almighty God. To which request of his they
condescended, and so all the poor captives were discharged: and thus, by God's sweet
providence, one offering himself to die for another, many were delivered from death.

PETER. A strange thing it was: and although I have heard the same story by the relation of
others, yet I cannot deny, but so often as I hear it repeated, it seemeth still unto me as
though it were fresh news. GREGORY. There is no cause why you should admire Sanctulus for
this thing: but ponder with yourself, if you can, what manner of spirit that was, which
possessed his simple soul, and did advance it to so high a perfection of virtue. For where
was his mind, when he offered himself with such constancy to die for his neighbour; and to
save the temporal life of his brother, contemned his own, and put his head under the
executioner's sword? What force of true love did then harbour in that heart, when he
nothing feared death to preserve the life of another? Ignorant I am not, that this
venerable man Sanctulus could scant read well, and that he knew not the precepts of the
law: yet because charity is the fulfilling of the law, by loving God and his neighbour, he
kept the whole law: and that which outwardly lacked in knowledge, did inwardly by charity
live in his soul. And he, perhaps, who never read that which St. John the Apostle said of
our Saviour, to wit, that as he yielded his life for us, so we likewise should yield our
lives for our brethren: yet that great and high precept of the Apostle he knew more by
action than by speculation. Let us here, if you please, compare his learned ignorance with
our unlearned knowledge: where our kind of learning is nothing worth, his is of great
price and estimation: we, destitute of virtue, do speak thereof, and, as it were in the
midst of plentiful trees smell of the fruit, but do not eat thereof. He knew full well how
to gather and taste of the fruit itself, although he lacked the smell of words and vain
speech.

PETER. What, I pray, do you think, is the cause that good men are still taken away; and
such as for the benefit and edification of many, might live still in this world, either
are not to be found at all, or at least very few can be heard of? GREGORY. The malice and
wickedness of them that remain behind in the world deserveth that those should quickly be
taken away, who by their life might much help us: and for as much as the world draweth
towards an) end, God's chosen servants are taken out of it, that they fall not into more
wicked times: and therefore from hence it cometh that the prophet saith: The just man doth
perish, and there is none that doth ponder it in his heart: and men of mercy are gathered
together, because there is none that hath understanding. And from hence also it proceedeth
that the scripture saith: Open ye, that they may go forth which do tread it under foot.
Hence, likewise, it is that Solomon saith: There is a time of casting stones abroad, and a
time of gathering them together. And therefore the nearer that the world draweth to an
end, so much the more necessary it is that the living stones should be gathered together,
for the heavenly building: that our celestial Jerusalem may arrive to the full measure of
his whole perfection. And yet do I not think that all God's elect servants are so taken
out of the world, that none but the wicked remain behind: for sinners would never be
converted to the sorrow of true penance, if they had not the examples of some good people
to provoke them forward.

PETER. Without cause do I complain of the death of good men, when as daily I see them also
that be wicked in great numbers to depart this life.

CHAPTER 3.38: OF THE VISION OF REDEMPTUS, BISHOP OF THE CITY OF FERENTI

GREGORY. Wonder nothing at this, Peter, for you knew very well Redemptus, Bishop of the
city of Ferenti, a man of venerable life, who died almost seven years since: with whom I
had familiar acquaintance, by reason that he dwelt not far from the Abbey in which I
lived. This man, when I asked him (for the matter was very well known far and near), told
me that which by divine revelation he had learned concerning the end of the world, in the
time of John the younger, who was my predecessor. For he said that upon a certain day, as
he was, according to his manner, visiting of his diocese, he came to the church of the
blessed martyr Euthicius: and when it was night he would needs be lodged nigh to the
sepulchre of the martyr, where after his travel he reposed himself. About midnight, being,
as he said himself, neither perfectly waking, nor yet sleeping, but rather heavy of sleep,
he felt his waking soul oppressed with great sorrow: and being in that case, he saw the
same blessed martyr Euthicius standing before him, who spake thus: "Art thou waking,
Redemptus?" to whom he answered, that he was. Then the martyr said: "The end of all flesh
is come: the end of all flesh is come": which words after he had repeated thus three
times, he vanished out of his sight.

Then the man of God rose up, and fell to his prayers with many tears: and straight after,
those fearful sights in heaven followed; to wit, fiery lances, and armies appearing from
the north. Straight after likewise the barbarous and cruel nation of the Lombards, drawn
as a sword out of a sheath, left their own country, and invaded ours: by reason whereof
the people, which before for the huge multitude were like to thick corn-fields, remain now
withered and overthrown: for cities be wasted, towns and villages spoiled, churches burnt,
monasteries of men and women destroyed, farms left desolate, and the country remaineth
solitary and void of men to till the ground, and destitute of all inhabitants: beasts
possessing those places, where before great plenty of men did dwell. And how it goeth in
other parts of the world I know not, but here in this place where we live, the world doth
not foretell any end, but rather sheweth that which is present and already come. Wherefore
so much the more zealously ought we to seek after eternal things, by how much we find all
temporal so quickly to be fled and gone. Surely this world were to be contemned, although
it did flatter us, and with pleasant prosperity contented our mind: but now, seeing it is
fraught with so many miseries and divers afflictions, and that our sorrows and crosses do
daily increase and be doubled, what doth it else but cry unto us that we should not love
it?

Many more things yet remain of the worthy acts of God's servants, but because I have
resolved now upon another course, I will now pass them over with silence. PETER. For as
much as I perceive that many Christians do doubt of the immortality of the soul, after the
dissolution of the body: I beseech you for the spiritual good or many, to set down some
reasons for proof thereof: or the examples of some souls which have testified the same, if
you remember any: to the end that those which be troubled with any such temptations, may
learn that the soul doth not die together with the body. GREGORY. This is a work of great
labour, especially for one that is busied with other affairs, and hath other things to
attend unto: yet if any profit by my means may redound to others, willingly do I prefer
that before mine own will and pleasure: and therefore, God's grace assisting me, in this
fourth book following, I will clearly show that the soul doth live after the death of the
body.

BOOK IV: THE SOULS OF MEN

CHAPTER 4.1: HOW CARNAL MEN GIVE THE LESS CREDIT TO THOSE THINGS WHICH BE ETERNAL AND SPIRITUAL; BECAUSE THEY KNOW NOT BY EXPERIENCE, WHAT THEY HEAR OTHERS TO SPEAK OF

After that the first Parent of mankind was for his sin banished from the joys of Paradise,
he fell into the misery of this ignorance and banishment, which to this very day we do all
endure: for his sin was the cause that he could not any longer see those joys of heaven,
which before by contemplation he possessed: for during the time of his residence in
Paradise, he usually heard God talking with him, and by purity of heart and heavenly
vision, was present with the quires of the blessed Angels. But after his fall he lost that
light of soul, which before abundantly he enjoyed. From whom we being by carnal
propagation derived, that live now in this dark ignorance of banishment, do hear indeed of
an heavenly country, and how it is inhabited by the Angels of God; and that the souls of
just and perfect men do there keep them company. But yet such as be carnal, because they
can not by experience know those invisible creatures, doubt whether there be any such,
seeing with their corporal eyes they cannot behold them: from which doubt our first Parent
was altogether free: for although he was exiled from the joys of Paradise, yet did he
still keep in memory what he had lost, because he had before beheld the same: but these
men can not by any means call to mind such things as they hear others speak of, because
they never had of them any former experience as our first father Adam had.

For it is in this case as if a woman big with child should be put in prison, and be there
delivered of a son, which never went forth, but were there continually brought up: for if
his mother should tell him of the sun, moon, stars, mountains: and speak of the fields,
the flying of birds, and running of horses; her child, that had continually been brought
up in the prison, and acquainted with nothing else but black darkness, might well hear
what she said, but with a doubt whether it were true or no, because experience taught him
not any such thing. Even so, men that are born in this dark world, the place of their
banishment, do hear that there be wonderful, strange, and invisible things: but because
they are not acquainted with any else but terrestrial creatures, which only be visible,
they doubt whether there be any such invisible things as are reported of, or no: for which
cause the Creator himself of all things both visible and invisible, and the only begotten
Son of the eternal Father, came into this world, for the redemption of mankind: and sent
the holy Ghost unto our hearts, that quickened by him and his grace, we should believe
those things which as yet by sense or experience we cannot possibly understand: and
therefore so many of us as have received this spirit, the heavenly pledge of our
inheritance, make no doubt of God's invisible and immortal creatures:

and whosoever as yet is not settled in this belief, out of all question, he ought of
reason to give credit to the words of them that be more learned and holy, and believe them
that, through the grace of God's holy Spirit, have experience of those things that be
invisible: for he were a very foolish child, that thought his mother lied, when she spake
of light in other places, because himself, where he was, beheld nothing else but the
darkness of the prison. PETER. That you say doth wonderfully content me: yet he who
believeth not that there be any invisible things, out of question in mine opinion is an
infidel: and he that is an infidel, in that thing whereof he doubteth seeketh not for
faith, but for reason.

CHAPTER 4.2: THAT AN INFIDEL LIVETH NOT WITHOUT FAITH

GREGORY. I speak boldly yet truly, that an infidel liveth not without faith: for if I
demand of him, who is his father or mother, straightways he will tell me, such a man and
such a woman: and if I press him further, whether he doth remember the time when he was
first conceived, or the hour when he was born into this world, he will answer me, that he
never knew or saw any such thing: and yet for all this doth he believe that which he never
beheld, seeing he believeth, without all doubt, that such a man was his father, and such a
woman his mother. PETER. I must needs confess, that I never knew before this time that an
infidel had any faith. GREGORY. Infidels have faith, but not in God, for then they were
not infidels: but worthily are they by the former reason to be blamed, and thereby also to
be provoked to embrace true faith: for if concerning their visible body, they believe that
which they never saw, why do they not also believe some things which with their corporal
eyes they cannot behold?

CHAPTER 4.3: THAT GOD CREATES THREE KINDS OF SPIRITS WITH LIFE

For that our soul doth live after the death of the body, reason doth teach us, assisted
and holpen with faith: for almighty God created three kinds of spirits having life. One
altogether spiritual without body: another with a body, but yet which dieth not with the
body: the third that which is both joined with the body, and also together with the body
doth die. The spirits that have no bodies be the Angels: they that have bodies but die not
with them, be the souls of men: those that have bodies and die together with them, be the
souls of cattle and brute beasts. Man, therefore, as he is created in the middle
state,inferior to Angels and superior to beasts, so doth he participate of both: having
immortality of soul with the Angels, and mortality of body with beasts, until the day of
doom: for then the glory of the resurrection shall take away and consume the mortality of
the body: for being then reunited to the soul, it shall be preserved for ever: as the soul
joined to the body is preserved for God. Neither shall the bodies of the damned, lying in
torments, ever perfectly perish: for though they always decay, yet for ever shall they
continue: and as they sinned both with soul and body, so living always in body and soul,
they shall always die without end.

PETER. All your discourse is consonant to that reason which Christian religion teacheth:
but I beseech you, if there be so great difference betwixt the souls of men and beasts as
you affirm, why doth Solomon speak in this manner? I have said in mine heart of the sons
of men, that God would prove them, and shew them to be like unto beasts: therefore there
is one death of men and beasts, and their state is both alike: and prosecuting afterward
more exactly that opinion of his, thus he writeth: As a man dieth, so do beasts die: all
things breathe alike, and man hath nothing more than beasts. After which words, he addeth
also this general conclusion: All things are subject to vanity, and all things go to one
place: of the earth they were made, and into the earth they return again.

CHAPTER 4.4: OF SOLOMON'S QUESTION, TO WIT: THE DEATH OF MEN AND BEASTS IS ALL ONE

GREGORY. Solomon's book, in which these sayings are found, is called Ecclesiastes: as much
to say properly as The Preacher. And in a sermon the manner is to have an opinion set
down, by means whereof the tumultuous sedition of common people may be appeased: and
whereas divers have divers opinions, yet are they all, by the Preacher's arguments and
reasons, brought to unity and agreement: and therefore this book is called The Preacher:
because in it Solomon doth as it were take upon him the person and words of the unruly
vulgar sort, and by way of inquisition speaketh those things, which haply ignorant men
through temptation do verily think: and therefore so many questions as he doth by way of
enquiry propound, so many divers persons doth he in a manner take upon himself: but the
true Preacher doth, as it were with his hand, compound all their doubts and disagreements,
and bring them all to concord and unity of opinion, when as in the end of his book he
saith: Let us all together hear an end of speaking: Fear God, keep his commandments, for
this is every man. For if in that book he had not by his discourse taken upon him the
person of divers, why did he admonish all to make an end of speaking, together with him,
and to hear?

He, therefore, that in the conclusion of the book saith: Let us all together hear: doth
give evident testimony of himself, that he took many persons upon him, and that he spake
not at all as of himself: and therefore some things there be in that book, which are moved
by way of disputation, and other some which by reason give satisfaction: some things which
he uttereth in the person of one that is tempted, and who as yet followeth the pleasures
of the world: and some other things, in which he disputeth them according to the rule of
reason, and to draw the mind from vain pleasure and delight: for as there he saith: This,
therefore, seemeth unto me good, that a man should eat and drink, and take joy of his
labour: so afterward he addeth: It is better to go unto the house of mourning, than to the
house of feasting. For if it be good to eat and drink, it seemeth better to go unto the
house of feasting than to the house of mourning: and therefore by this it is evident, that
he uttered that former saying in the person of frail men, and pronounced this latter
according to the rule of reason: and therefore doth he straight-ways set down the grounds
of his reason, and sheweth what commodity is gotten by going to the house of mourning,
saying thus: For in that we are put in mind of the end of all men, and the living man
thinketh what he shall be. Again there we find it written: O young man, rejoice in thy
youth: and yet a little after is added: for youth and pleasure be vain things.

Seeing, therefore, he doth afterward reprove that for vain, which before he seemed to
allow: plainly doth he declare that he spake those words as it were of carnal
concupiscence, and the other of a right and true judgment. Therefore as he doth, in the
first place, express the delight of carnal things, and pronounceth it to be good to cast
away all care, and to eat and drink: so afterward, with reason and judgment doth he
reprove that, when he saith that it is better to go unto the house of mourning, than to
the house of feasting: and though he saith that a young man ought to rejoice in his youth,
yet doth he utter that as proceeding from the resolution of a carnal mind; seeing
afterward, by definitive sentence, he reproveth both youth and pleasure, as vain things.
Even so and in like manner, doth our Preacher set down the opinion of man's suspicion, as
it were in the person of those that be weak, and subject to temptation, when he saith: The
death of man and beasts is one, and their condition both alike: as man dieth, so they also
die: all things do breathe alike, and a man hath not any more than beasts: who,
notwithstanding, afterward putteth down his own opinion, proceeding from judgment and
reason, in these words: What hath a wise man more than a fool, and what a poor man, but
that he may go thither where life is? He therefore that said: A man hath no more than
beasts:

said also with mature deliberation, that a wise man hath not only more than a beast, but
also more than a foolish man, to wit, that he goeth to that place where life is: in which
words he doth also teach us, that man's life is not in this world, seeing he affirmeth it
to be elsewhere: wherefore man hath this more than beasts, because they after death do not
live: but he doth then begin truly to live, when by mortal death he maketh an end of this
transitory life: and therefore long after he saith: Whatsoever thy hand can do, instantly
work: because with them in hell whither thou goest, there shall be neither work, nor
reason, nor knowledge, nor wisdom: how then is the death of man and beasts all one, and
how is their condition and state alike? or how hath not a man more than beasts, when as
they after death live not, and the souls of men, after the death of their bodies, be for
their wicked deeds carried to hell, and do not die when they depart this life? But in both
these sayings, which seem contrary each to other, it is made manifest that the Preacher
speaketh the truth: uttering the one of carnal temptation, and yet afterward, upon
deliberation and according to truth, resolutely setteth down and defineth the contrary.

PETER. Glad I am, that ignorant I was of that question which I demanded: seeing I have, by
means thereof, come to so exact an understanding of that which before I knew not. But I
beseech you to take it patiently, if I also, like to this our Preacher, take upon me the
person of weak and frail men: that I may the better, as it were by their demanding of
questions, be profitable to them in their weakness and infirmities. GERGORY. Why should I
not bear with you, condescending to the infirmities of your neighbours? when as Paul
saith: To all men I became all things, that I might save all: and surely you are the more
to be reverenced, for condescending to their weakness upon charity, and therein do you
imitate the steps of an excellent preacher.


DIALOGUES (BOOK IV: THE SOULS OF MEN, CHAPTERS 4.5: OF A QUESTION CONCERNING THE SOUL, WHICH GOETH INVISIBLY OUT OF THE BODY: TO WIT, WHETHER THERE BE ANY SUCH THING, SEEING IT CAN NOT BE SEEN–4.37: WHO THE SOULS OF SOME MEN, BEING YET IN THEIR BODIES, DO SEE SOME SPIRITUAL PUNISHMENT: AND OF THAT WHICH HAPPENED TO THE BOY THEODORUS)
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DIALOGUES continued

CHAPTER 4.5: OF A QUESTION CONCERNING THE SOUL, WHICH GOETH INVISIBLY OUT OF THE BODY: TO WIT, WHETHER THERE BE ANY SUCH THING, SEEING IT CAN NOT BE SEEN

PETER. It chanced so, that I was present when one departed this life. Who suddenly, as he
was a speaking, gave up the ghost; and whom before I heard talking with me, in an instant
I saw dead: but whether his soul went out of the body or no, that I did not see: and it
seemeth very hard to believe that thing, which no man can behold. GREGORY. What marvel is
it, Peter, that you saw not the soul departing out of the body, seeing you behold it not
when it remaineth in the body? What? do you believe me to have no soul, because, whiles
you now talk with me, you can not see it? The nature of the soul is invisible, and
therefore invisibly doth it depart out of the body, as it doth invisibly remain in the
body. PETER. That the soul hath life, so long as it remaineth in the body, easily do I
perceive by the motion thereof: for if the body were destitute of the soul, the members
could not possibly move at all: but that the soul liveth when it is out of the body, by
what motions or actions I should gather, desirous I am to be informed by you: to the end
that by such things as I do see, I may know that thing which I can not see.

GREGORY. Though not with any great subtlety of discourse, yet confidently do I affirm it
to be most true, that as the power of the soul doth quicken and move the body, so the
power of God doth fill all things which he hath created; and to some things doth he give
life by breathing it into them; to other things he vouchsafeth life in another manner: and
upon some other things he bestoweth only a being, without any life at all. Seeing,
therefore, you doubt not but that God is the creator and preserver of all things, that he
doth fill and embrace all things, that he doth excel all things, and also maintaineth
them, that he is incircumscriptible and invisible: so neither ought you to doubt, but that
he is served with invisible creatures, seeing they that serve ought to be somewhat like
unto him upon whom they attend, and so, consequently, that we ought not to doubt, but for
as much as he is invisible in himself, that they also be of the same nature: and what
creatures can these be else but his holy Angels, and the souls of just men? Wherefore, as
you know, when you see the body move, that the soul remaineth in the body, and you gather
this from the body which is lowest: so ought you to think of the life of the soul that
departeth from the body, deducing a reason from God who is the highest: to wit, that the
soul liveth invisibly, seeing it is to remain in the service of the invisible Creator.

PETER. All this is very well said: yet our mind can hardly be brought to believe that,
which with our corporal eyes we can not behold. GREGORY. Seeing St. Paul saith, that faith
is the substance of things to be hoped for, the argument of things not appearing:truly are
we said to believe that which can not be seen, and by no means to believe that which with
our eyes we do behold: yet in few words to bring you home again to yourself, I say, that
no visible things be seen but by the means of invisible: for although your bodily eye
beholdeth all sensible creatures, yet could it not behold any such thing, did it not
receive force from that which is invisible: for take away the soul, which none doth see,
and in vain be the eyes opened to look upon anything. Take away the soul from the body,
and the eyes, out of all question, may remain still open as before. If, then, our eyes did
see of themselves, how cometh it to pass, that now the soul is gone, they see nothing at
all? Learn then by this, that visible things themselves are, not seen, but by means of
them that be invisible. Let us also imagine that we saw before us the building of houses,
huge timber and stones to be lifted up, great pillars to hang upon engines: what, I pray
you, effecteth all this? the visible body that with hands draweth and moveth those huge
and massy things, or the invisible soul that giveth life to the body?

for take away that which is not seen in the body, and straightways all those things, which
before did move, will remain without any motion at all. By which we may easily gather,
that nothing can be disposed of in this visible world, but by another creature which is
invisible: for as almighty God either by inspiration, or by replenishing those creatures
which have reason, doth both quicken and move those things which be invisible, so, in like
manner, those things which be invisible do give motion and sense to carnal bodies which
are visible. PETER. Willingly overcome with these reasons alleged, I confess that I am
enforced almost to think that these visible things are nothing: whereas before, taking
upon me the person of weak and unlearned men, I doubted whether there were any invisible
creatures or no; wherefore your whole discourse doth very well please me: yet, as 1 am
assured of the life of the soul by the motion of the body, so desirous I am to know by
some sure and certain demonstrations, that the soul doth also live, after it is departed
from the body. Chapter Six: that as the life of the soul remaining in the body, is
gathered by the motion of the members: so the life of the soul, after death in holy men,
is to be found out by the virtue of miracles.

GREGORY. Herein most ready I am to satisfy your request; and for proof of this point, no
difficulty do I find: for think you that the holy Apostles and martyrs of Christ would
have contemned this present life, and offered their bodies to death, had they not known
that their souls did most assuredly live for ever? You confess that you know the life of
the soul remaining in the body by the motion thereof: behold, then, how these that lost
their lives for Christ, and believed that souls lived after death, be renowned for their
daily miracles. For sick persons come unto their dead bodies, and be cured: perjured
persons repair thither, and be possessed with devils: possessed with devils visit them,
and are delivered: lepers come, and be cleansed: dead folk are brought, and they be raised
up again. Consider then in what sort their souls do live in those places where they live,
whose dead bodies live also in this world by so many miracles. If then you gather the life
of the soul remaining in the body by the motion of the members: why do you not likewise,
by the dead bones which work miracles, infer that the soul doth live after the death of
the body?

PETER. No solution, as I think, can overthrow the force of this reason alleged: by which
we are constrained through visible things to believe those which we see not and be
invisible.

CHAPTER 4.7: OF THE DEPARTURE OF MEN'S SOULS

GREGORY. A little before, you complained for that you could not see the soul of one when
it departed out of his body: but that was your fault, who desired with corporal eyes to
behold an invisible thing, for many of us, that by sincere faith and plentiful prayer,
have had the eye of our soul purified, have often seen souls going out of their bodies:
and therefore now I think it necessary to set down both how, and in what sort, men's souls
departing out of their bodies have been seen: and also what wonderful things have been
revealed unto them, at the time of their departure: that by this means examples may
satisfy our wavering and doubtful minds, which reason can not so fully persuade. Wherefore
to begin. I remember that, in the second book of this work, I told you how venerable
Benedict (as by relation of his own monks I learned) being far distant from the city of
Capua, beheld the soul of Germanus (Bishop of the same place) at midnight to be carried to
heaven in a fiery globe: who, seeing the soul as it was ascending up, beheld also, in the
largeness of his own soul, within the compass of one sunbeam, the whole world as it were
gathered together.

CHAPTER 4.8: OF THE DEPARTURE OF THE SOUL OF SPECIOSUS, A MONK

By the relation also of the same monks, his disciples, I understood how two noble men that
were brethren, and very well learned in humanity, the one called Speciosus, the other
Gregory, entered into religion, there to live virtuously under the direction of his rule:
whom the venerable father placed in a Monastery of his, hard by the city of Teracina.
These men, whiles they remained in the world, were very rich, but for the redemption of
their own souls, they had given all to the poor, and led their life in the same Monastery.
One of these twain, to wit Speciosus, being sent upon business of the Monastery to the
city of Capua: his natural brother Gregory in the meantime, sitting at table at dinner
amongst the other monks, rapt in spirit, beheld his brother's soul, though so far distant,
departing out of his body: which forthwith he told unto the other monks, and straight
after in all haste took his journey to Capua, where he found his brother newly buried; and
there understood how he died at that very hour, in which he saw his soul going out of his
body.

CHAPTER 4.9: OF THE SOUL OF A CERTAIN ANCHORET

A certain religious man, and one of great credit (at such time as I lived in the
Monastery), told me that certain sailing from Sicily to Rome, as they were in the midst of
the sea, beheld the soul of a certain servant of God carried to heaven, who had been an
Anchoret in the land of Samnium. Landing afterward in the same place, and making enquiry
of that thing, they understood that holy man to have departed this life upon that very day
in which they saw his soul ascending to heaven.

CHAPTER 4.10: OF THE DEPARTURE OF ABBOT HOPE'S SOUL

Whiles I lived as yet in my Monastery, I understood, by the relation of a very reverent
man, a certain thing which I will now tell you. A venerable father there was, called Hope,
who had built an Abbey in a place called Cample, distant almost six miles from the old
city of Nursia. This man almighty and merciful God, by temporal affliction, preserved from
everlasting misery, and gave him great grace and quiet of mind: for how dearly he loved
him, yea, at that very time when he sent him affliction, was afterward made apparent to
the world, when he vouchsafed perfectly to restore him to his former health. This man
therefore was, for the space of forty years, punished with such a continual blindness of
his eyes, that he could not so much as behold any light at all. But because none in
adversity can without the help of God's grace stand: and unless the same merciful father,
who sendeth punishment, giveth also patience: straightways his chastising of our sins doth
by impatience more increase them: and so it pitifully falleth out, that our sin is by that
very thing made greater, by which an end of all sin might very well have been expected.
God therefore seeing our infirmity, together with affliction, by his sweet providence
keepeth and preserveth us; and is in his correction which he sendeth his chosen children
in this world, so just with mercy, that they may become such to whom afterward he may
justly shew mercy: and therefore, though he did lay his cross of blindness upon this
venerable man, yet did he not leave him destitute of inward light: for as his body was
wearied with pain, so, by the providence of God's holy Spirit, his soul was refreshed with
heavenly comfort.

At length when he had continued forty years in this kind of blindness, our good Lord
restored him to his former sight, giving him also to understand that he was shortly to
leave this world: and therefore admonished him to preach the word of life unto all such
Abbeys as were about him; and that for as much as himself had received the light of his
body, he would go and open unto them the spiritual light of the soul: who forthwith
obeying God's commandment, visited the foresaid Abbeys, and preached unto them such
precepts of good life as himself before had in conversation practised. Returning after
fifteen days to his own Abbey, he called his monks together, and in their presence
received the Sacrament of the body and blood of our Lord, and straightways began, together
with them, the mystical hymns of the Psalms: afterward, falling with attention to his
prayers, whiles they continued on their singing, he gave up the ghost: at which very time
all the monks saw a dove coming out of his mouth, which in their sight flying forth
through the top of the oratory being then opened, ascended up into heaven. And surely it
is to be thought, that his soul, by divine providence, did in that manner appear in the
likeness of a dove, that almighty God might thereby shew with what a true and simple heart
that holy man had always served him.

CHAPTER 4.11: OF THE DEPARTURE OF A PRIEST'S SOUL, CALLED URSINUS

Neither must I forget that which the reverent Abbot Stephen (who not long since died in
this city, and whom you knew very well) told me to have happened in the same province of
Nursia. For he said that a Priest dwelt in that country, who in the fear of God governed
the church committed to his charge: and although, after he had taken orders, he did still
love his old wife as his sister, yet did he avoid her as his enemy: and never would he
permit her to come near him upon any occasion, abstaining wholly from all intercourse of
familiarity. For this is a thing proper to holy men, oftentimes to deprive themselves of
those things which be lawful, to the end they may remain the more free from such as be
unlawful: and therefore this man, not to fall into any sin, utterly refused all necessary
and requisite service at her hands.

When this reverent man had long lived in this world, the fortieth year after he was made
priest, by a great and vehement ague [he] was brought to the last cast: his old wife,
beholding him so far spent, and to lie as though he had been dead, put her head near unto
him, to see whether he did breathe or no: which he perceiving, having yet a little life
left, enforced himself to speak as well as he could, and in great fervour of spirit brake
out into these words: "Get thee away, woman: a little fire is yet left, away with the
straw." After she was gone, his strength somewhat increasing, he began with great joy to
cry out: "Welcome, my Lords, welcome, my Lords: why have you vouchsafed to visit me, your
unworthy servant? I come, I come: I thank you, I thank you": and when he did often repeat
these and the like words, his friends that were present asked him to whom he spake, to
whom with a kind of admiration he answered: "What? do you not here behold the holy
Apostles? Do you not see the chief of them, St. Peter and St. Paul?" And so, turning
himself again towards them, he said: "Behold I come, behold I come": and in speaking those
words, he gave up his happy ghost. And that he did indeed verily behold the holy Apostles,
he testified by that his departure with them. And thus it doth often fall out, by the
sweet providence of God, that good men at their death do behold his Saints going before
them, and leading as it were the way, to the end they should not be afraid at the pangs
thereof; and that whiles their souls do see the Saints in heaven, they may be discharged
from the prison of this body, without all fear and grief.

CHAPTER 4.12: OF THE SOUL OF PROBUS, BISHOP OF THE CITY OF REATI

Concerning which thing I must also tell you that which the servant of God, Probus (who now
in this city liveth in an Abbey), gave me to understand of an uncle of his, called also
Probus, who was Bishop of the city of Reati. For he said that, being grievously sick and
in great extremity of death, his father, whose name was Maximus, caused many physicians to
be sent for, to see whether by their skill he could any ways be helped; who all upon the
feeling of his pulse, gave sentence of speedy death. When dinner time was come, and the
day somewhat far spent, the venerable Bishop, more careful of their health than of his
own, desired them that they would go up with his old father into the higher part of his
palace; and after their great pains, to refresh themselves with a poor dinner. Whereupon
all went up, and none remained with him, but a little young boy, who, as Probus saith, is
yet living. The little boy, standing by his bedside, suddenly saw certain men coming in to
the man of God, apparelled in white stoles, whose faces were far more beautiful and bright
than the whiteness of their garments: whereat being amazed and afraid, he began to cry
out, and ask who they were: at which noise the Bishop also looking up, beheld them coming
in and knew them, and thereupon comforted the little boy, bidding him not to cry, or be
afraid, saying that they were the holy martyrs St. Juvenal and St. Eleutherius that came
to visit him: but he, not acquainted with any such strange visions, ran out at the doors
as fast as he could, carrying news hereof both to his father and the physicians; who,
going down in all haste, found the Bishop departed: for those Saints, whose sight the
child could not endure, had carried his soul away in their company.

CHAPTER 4.13: OF THE DEATH OF A NUN CALLED GALLA

Neither will I conceal that which I received by the relation of those that are grave and
of good credit. In the time of the Goths, an honourable young maid called Galla, daughter
to Symmachus the Consul, was bestowed in marriage: whose husband, before the year came
about, departed this life: and though both plenty of wealth and her young years were great
allurements to a second marriage, yet she made choice rather to be married spiritually to
God, in which after mourning everlasting joy doth follow: than to become again subject to
carnal matrimony, which always beginneth with joy, and in conclusion endeth with sorrow.
But because she had a passing high colour, the physicians told her that, unless she did
marry again, that she would through abundance of heat, contrary to nature, have a beard
like unto men: which afterward fell so out indeed: but the holy woman little regarded
outward deformity, which inwardly in her soul was enamoured with the beauty of the
heavenly spouse; and feared not if that in her became foul, which she knew that her
celestial spouse did nothing love. Wherefore straight upon the death of her husband,
casting off her secular habit and attire, she rendered herself for the service of God to
that Nunnery which is by the church of the blessed Apostle St. Peter; where she lived for
the space of many years in prayer and simplicity of heart, and bestowed alms plentifully
upon needy and poor people.

At length, when almighty God determined to bestow upon her an everlasting reward, he sent
her a cancer in one of her breasts. Two candles she had usually in the night time burning
before her bed; for loving light, she did not only hate spiritual darkness, but also
corporal. One night, lying sore afflicted with this her infirmity, she saw St. Peter
standing before her bed, betwixt the two candlesticks, and being nothing afraid, but glad,
love giving her courage, thus she spake unto him: "How is it, my Lord? what? are my sins
forgiven me? To whom (as he hath a most gracious countenance) he bowed down a little his
head, and said: "Thy sins are forgiven thee; come and follow me. But because there was
another Nun in the Monastery which Galla loved more than the rest, she straightways
beseeched him that sister Benedicta might go with her: to whom he answered that she could
not then come, but another should: "and as for her," quoth he, "whom you now request,
thirty days hence shall she follow you": and when he had thus said, he vanished out of her
sight. After whose departure, she straightways called for the mother of the Convent, and
told her what she had seen and heard: and the third day following, both she and the other
before mentioned departed this life: and she also, whose company Galla desired, the
thirtieth day after did follow them.

The memory of which thing continueth still fresh in that Monastery, so that the Nuns which
now live there (receiving it by tradition from their predecessors) can tell every little
point thereof, as though they had been present at that time when the miracle happened.

CHAPTER 4.14: OF THE DEPARTURE OF A POOR MAN, SICK OF THE PALSY, CALLED SERVULUS

Here also we have to know that oftentimes, at the death of God's servants, heavenly musick
is heard, to the end that whiles they give willing ear to that melody, the soul may have
no leisure to feel, when it departeth from the body. For I remember that, in my Homilies
upon the Gospel, I told how in that porch which is in the way to St. Clement's Church,
there lay a certain man called Servulus, whom I doubt not but you also do remember: who,
as he was poor in wealth, so rich in merits. This man had long been afflicted with
sickness: for from the first time that I knew him, to the very last hour of his life,
never can I remember but that he was sick of the palsy, and that so pitifully, that he
could not stand, nor sit up in his bed: neither was he ever able to put his hand unto his
mouth, or to turn from one side to the other. His mother and brethren did serve and attend
him, and what he got in alms, that by their hands he bestowed upon other poor people. Read
he could not, yet did he buy the holy scriptures, which very carefully he caused such
religious men as he entertained to read unto him: by means whereof, according to his
capacity, though, as I said, he knew not a letter of the book, yet did he fully learn the
holy scripture. Very careful he was in his sickness always to give God thanks, and day and
night to praise his holy name.

When the time was come, in which God determined to reward this his great patience: the
pain of his body strook inwardly to his heart, which he feeling, and knowing as his last
hour was not far off, called for all such strangers as lodged in his house, desiring them
to sing hymns with him, for his last farewell and departure out of this life: and as he
was himself singing with them, all on a sudden he cried out aloud, and bad them be silent,
saying: "Do ye not hear the great and wonderful musick which is in heaven?" and so whiles
he lay giving of ear within himself to that divine harmony, his holy soul departed this
mortal life: at which time, all that were there present felt a most pleasant and fragrant
smell, whereby they perceived how true it was that Servulus said. A monk of mine, who yet
liveth, was then present, and with many tears useth to tell us, that the sweetness of that
smell never went away, but that they felt it continually until the time of his burial.

CHAPTER 4.15: OF THE DEPARTURE OF A NUN CALLED ROMULA

In the same Homilies, I remember likewise, how I told a certain thing, which Speciosus, my
fellow-Priest, doth also verify to be most true. At such time as I entered into religion,
there dwelt in this city, near to the church of our blessed Lady, a certain old woman,
called Redempta, living in the habit of a Nun, a disciple of that Hirundina, which was
famous for virtue, and led an eremitical life (as they say) in the mountains by the city
of Praeneste. This foresaid Redempta had two scholars, which wore the same habit that she
did: the one called Romula, and the name of the other, which yet liveth, I can not tell,
though by sight I know her very well. These three together in, one little house lived a
poor life, yet rich for piety and virtue: and of these twain Romula far excelled the other
in merit of life: for she was a woman of marvellous patience, passing obedient, a great
observer of silence, and one that with great zeal bestowed her time in continual prayer.

But because it often falleth out, that they whom the world think to be perfect, have yet
in the eyes of almighty God some imperfection (as many times unskilful men do commend
seals of arms as excellently well engraven, which yet the cunning workman doth better
consider, and laboureth to make more perfect), this foresaid Romula fell into such a
pitiful palsy, that she was fain to keep her bed: where she lay, deprived almost of all
the use of her members: which great cross, notwithstanding, drew her not to any
impatience, but rather the sickness of her body was the health of her soul, and the cause
of her greater increase in virtue: for the less she could do in other things, the more she
did in prayer and devotion. Upon a certain night she called for Redempta (who, as I said,
brought them both up as her daughters), saying: "Come, mother, come, mother": who
straightways with her other disciple rose up, and (as myself and many more have heard it
from their own mouths) when they were about midnight by her bedside, suddenly there came a
light from heaven, which filled all that cell: and such a brightness there appeared, that
it put them both into a wonderful fear, and, as themselves did afterward report, all their
body became cold, in such sort, that there they stood amazed:

for they heard a noise, as it were of many that came in, and the cell door shaken and
thrust open, as though there had been a great press of people: and as they said, they
heard a great company come in, yet they saw nobody, and that by reason of great fear and
much light: for both fear did make them to hold their eyes downward, and the brightness of
such plenty of light did so dazzle them, that they could not behold anything. Straight
after that light followed a wonderful pleasant smell, which did greatly comfort their
fearful hearts. Romula, perceiving that they could not endure that abundance of light,
with sweet words comforted Redempta, that stood trembling by her bedside, saying: "Be not
afraid, mother; for I shall not die at this time": and when she had often repeated those
words, by little and little the light vanished away, but yet the sweet smell remained
still, and so continued both the next and the third day after. Upon the fourth night,
again she called for that her mother, and when she was come, she desired to receive the
Sacrament, and so she did; and behold, before Redempta or her other disciple departed from
her bedside, suddenly they heard two quires singing before the door without: and as they
said, they perceived by their voices that the one was of men, that began the psalms, and
the other of women that answered:

and whiles these heavenly funerals were in celebrating before the cell door, that holy
soul departed this life, and was carried in that manner up into heaven: and the higher
those two quires did ascend, the less did they hear that celestial musick, until at length
they heard no more: and beside that sweet and odoriferous smell, which before they felt,
vanished quite away.

CHAPTER 4.16: OF THE DEPARTURE OF THE HOLY VIRGIN TARSILLA

Sometime also for the comfort of the soul that departeth, there appeareth unto it the
author himself of life, and rewarder of all virtue: for proof whereof I will here report
that which I remember also to have spoken of in mine Homilies, concerning mine aunt
Tarsilla: who, in the company of two others of her sisters, had for continuance in prayer,
gravity of life, singularity in abstinence, arrived to the top of perfection. To this
woman, Felix, my great-grandfather, sometime Bishop of this see of Rome, appeared in
vision, and shewed her the habitation of everlasting light, speaking thus: "Come with me,
and I will entertain you in this dwelling place of light." Shortly after, taken with an
ague, she was brought to the last cast: and as when noble men and women lie a dying, many
do visit them for the comfort of their friends: so divers both men and women, at the time
of her departure, were come, which stood round about her bed: at what time she, suddenly
casting her eyes upward, beheld our Saviour coming: whereupon, looking earnestly upon him,
she cried out to them that were present: "Away, away: my Saviour Jesus is come": and so,
fixing her eyes upon him, whom she beheld, her holy soul departed this life: and such a
wonderful fragrant smell ensued, that the sweetness thereof gave evident testimony that
the author of all sweetness was there present. Afterward, when her dead body, according to
the manner, was made ready to be washed, they found that, with long custom of prayer, the
skin of her arms and knees was, like a camel's, become hard: and so her dead body gave
sufficient testimony, what her living spirit had continually practised.

CHAPTER 4.17: OF THE DEPARTURE OF A YOUNG MAID CALLED MUSA

Neither must that be forgotten, which the servant of God before mentioned, called Probus,
used to tell of a little sister which he had, called Musa: for he said that one night our
blessed Lady appeared unto her in vision, shewing her sundry young maids of her own years,
clothed all in white: whose company she much desiring, but yet not presuming to go amongst
them, the Blessed Virgin asked her whether she had any mind to remain with them, and to
live in her service: to whom she answered that willingly she would. Then our blessed Lady
gave her in charge, not to behave herself lightly, nor to live any more like a girl, to
abstain also from laughing and pastime, telling her that after thirty days she should,
amongst those virgins which she then saw, be admitted to her service. After this vision,
the young maid forsook all her former behaviour: and with great gravity reformed the
levity of her childish years: which thing her parents perceiving, and demanding from
whence that change proceeded, she told them what the blessed Mother of God had given her
in commandment, and upon what day she was to go unto her service. Five and twenty days
after, she fell sick of an ague; and upon the thirtieth day, when the hour of her
departure was come, she' beheld our blessed Lady, accompanied with those virgins which
before in vision she saw to come unto her, and being called to come away, she answered
with her eyes modestly cast downward, and very distinctly spake in this manner: "Behold,
blessed Lady, I come, behold, blessed Lady, I come": in speaking of which words she gave
up the ghost, and her soul departed her virgin's body, to dwell for ever with the holy
virgins in heaven.

PETER. Seeing mankind is subject to many and innumerable vices, I think that the greatest
part of heaven is replenished with little children and infants.

CHAPTER 4.18: HOW CERTAIN YOUNG CHILDREN ARE HINDERED FROM HEAVEN BY THEIR PARENTS' WICKED EDUCATION: AS IS SHOWN BY THE EXAMPLE OF A BLASPHEMOUS YOUNG BOY

GREGORY. Although we ought not to doubt, but believe that all infants which be baptized,
and die in their infancy, go to heaven; yet no point of our belief it is, that all little
ones which can speak do come unto that holy place: because some little children are kept
from heaven by their parents, which bring them up wickedly and in lewd life. For a certain
man in this city, well known to all, some three years since had a child, as I think five
years old, which upon too much carnal affection he brought up very carelessly: in such
sort that the little one (a lamentable case to speak of) so soon as anything went contrary
to his mind, straightways used to blaspheme the name of God. This child, in that great
mortality which happened three years since, fell sick, and came to the point of death: and
his father holding him at that time in his arms, the child (as they say, which were then
present) beheld with trembling eyes certain wicked spirits coming towards him: at which
sight he began to cry out in this manner: "Keep them away, father, keep them away": and
crying so out, he turned away his face, and would have hid himself in his father's bosom:
who demanding why he was so afraid, and what he saw: "O father," quoth he, "there be
blackamoors come to carry me away ": after which words straightways he blasphemed God, and
so gave up the ghost. For to the end God might make it known to the world for what sin he
was delivered to such terrible executioners, he permitted him at his very death to iterate
that sin, for which his father, whiles he lived, would not correct him: so that he which
through God's patience had long lived a blasphemer, did at length, by his just judgment,
blaspheming end his life, that the father might both know his own sin, and also how, by
neglecting the soul of his little son, he nourished and brought up not a little sinner for
hell fire. But now to surcease from further speech of this sad and melancholy matter, let
us prosecute, as we have begun, our former joyful narration.

CHAPTER 4.19: OF THE DEPARTURE OF THE MAN OF GOD CALLED STEPHEN

By the relation of the same Probus, and other religious men, I came to the knowledge of
such things as in my Homilies I told to mine auditors, concerning the venerable father
Stephen. For he was a man, as Probus and many more affirm, who had no wealth in this
world, nor cared for any, loving only poverty for God's sake: in adversity always did he
keep patience: secular men's company did he avoid: and his desire was always to pray and
serve God: of whom I will here report one excellent virtuous act, that by one, many other
which he likewise did, each man may ponder with himself. This man, therefore, having upon
a time carried his corn, which he reaped with his own hands, into the barn, being the only
substance upon which he and his disciples were to live all the year: a certain wicked
wretch, pricked forward by the devil, set it all on fire: which another perceiving, ran in
all haste and told it to the servant of God: and after he had done his message, he added
these words, saying: "Alas and woe, father Stephen, what an ill chance hath befallen you.
To whom straight ways, with a pleasant countenance and quiet mind, he answered: "Nay, what
an ill chance and misery is befallen him that hath done this: for to me what hath
happened?

By which words of his it appeareth, to what great perfection he was arrived, that took so
quietly the loss of all his worldly wealth, and was more sorry for the other's sin than
grieved for his own loss; and more thought what his neighbour had inwardly lost in his
soul, than what himself had outwardly lost in his substance. When this man lay a dying,
many came to visit him, and to commend their souls to his, that was now leaving this
world: and standing about his bed, some of them beheld Angels coming in, but yet were not
able to tell it unto others then present: others there were that saw nothing, but yet such
a great fear fell upon them all, that none could endure to remain in that place, when his
soul departed the body: and therefore all of them, terrified and wholly possessed with
fear, fled away: by which they perceived of what power he was, that received his soul
going out of this world: seeing at that time no mortal creature could endure to be there
present.

CHAPTER 4.20: HOW SOMETIME THE MERIT OF THE SOUL IS NOT SO TRULY DECLARED AT THE TIME OF THE DEPARTURE AS AFTERWARD

But here we have to understand, that sometime the merit of the soul is not so truly known
at the time of the departure, as it is afterward: and therefore divers holy martyrs have
suffered many great torments at the hands of infidels: who afterwards, at their dead
bones, were famous for signs and miracles, as before hath been noted.

CHAPTER 4.21: OF THE TWO MONKS OF ABBOT VALENTINUS

For the virtuous man Valentinus, who afterward, as you know, was in this city Abbot of my
Monastery, having had before in the province of Valeria the government of another Abbey:
into which, as he told me, the cruel Lombards entered in, and hung up two of his monks
upon a tree, who in that manner ended their life. When evening was come, both their souls
began in that place to sing so plainly and distinctly, that they also who had killed them,
hearing that kind of musick, became wonderfully afraid. All the prisoners likewise that
were there present heard it, and afterward witnessed the same: which strange melody God's
providence would have known, to the end that mortal men living yet upon earth might
thereby learn how that, if they serve him truly in this world, that they shall after death
verily live with him in the world to come.

CHAPTER 4.22: OF THE DEPARTURE OF ABBOT SURANUS

At such time as I yet lived in the Monastery, I understood by the relation of certain
religious men, that in the time of the Lombards, in this very province called Sura and not
far off, there was an holy Abbot called Suranus, who bestowed upon certain prisoners,
which had escaped their hands, all such things as he had in his Monastery: and when he had
given away in alms all his own apparel, and whatsoever he could find either in the monks'
cells or in the yards, and nothing was left: suddenly the Lombards came thither, took him
prisoner, and demanded where his gold was: and when he told them that he had nothing, they
carried him to an hill hard by, where there was a mighty great wood in which a certain
prisoner that ran away from them had hid himself in an hollow tree. There one of the
Lombards, drawing out his sword, slew the foresaid venerable Abbot, whose body as it fell
to the ground, suddenly all the hill together with the wood did shake, as though the earth
by that trembling had said, that it could not bear the weight of his holiness and virtue.

CHAPTER 4.23: OF THE DEPARTURE OF A DEACON BELONGING TO THE CHURCH OF THE MARSORI

Another Deacon also there was in the province of the Marsori, a man of holy life, whom the
Lombards had taken, and one with his sword had cut off his head. But as his body fell to
the ground, he that slew him was possessed by a devil, and so he fell down at the holy
man's feet, shewing thereby that he was delivered to the enemy of God, because he had so
cruelly slain the friend of God. PETER. What is the reason, I beseech you, that almighty
God suffereth them to be put to death: whom afterward he doth make known to the world,
that they were holy men and his dear servants?

CHAPTER 4.24: OF THE DEATH OF THE MAN OF GOD, THAT WAS SENT TO BETHEL

GREGORY. Seeing we find it written, that what death soever the just man dieth, that his
justice shall not be taken from him: what hurt cometh to God's elect servants (walking no
question the way to everlasting life), if for a little while they have some pitiful end?
and perhaps it proceedeth from some small sin of theirs, which by such kind of death God's
pleasure is that it should be purged. And hereof it cometh that reprobates receive
superiority and power over others, who at their death be so much the more punished, for
that they used their cruel authority against God's servants: as the foresaid wicked and
wretched man, whom God suffered not to triumph over that venerable Deacon, though he
permitted him to kill his body: which thing to be true we learn also out of holy
scriptures. For that man of God which was sent against Samaria, because contrary to God's
commandment he did eat in his journey, was slain by a lion; and yet in the same place we
read, that the lion stood by the man's ass, and did not touch his dead body. By whichwe
perceive that his sin of disobedience was by that his death pardoned: because the same
lion that feared not to kill him, presumed not yet to touch his dead carcass: for licence
he had for the one, but no leave was granted for the other, because he that was culpable
in his life, having his sin of disobedience now punished, was just by his death; and
therefore the lion that before slew the body of a sinner, preserved afterward the corpse
of a just man.

PETER. Your discourse pleaseth me very well: yet willing I am to know whether, before the
resurrection, the souls of just men do enter into the kingdom of heaven.

CHAPTER 4.25: WHETHER THE SOULS OF JUST MEN BE RECEIVED INTO HEAVEN, BEFORE THE GENERAL RESURRECTION OF OUR BODIES

GREGORY. This thing, speaking generally of all just men, can neither be affirmed nor
denied: for the souls pf some just men, remaining as yet in certain mansions, be deferred
from heaven; by which stay of theirs, what else do we learn, but that they lacked somewhat
of perfect justice? And yet is it more clear than day that the souls of them that be
perfect, do, straight after death, possess the joys of heaven: the truth whereof Christ
himself assureth us, when he saith: Wheresoever the body shall be, thither will the eagles
be gathered together; for where our Saviour is present in body, thither, without all
question, do the souls of just men assemble themselves; and St. Paul saith: I desire to be
dissolved and to be with Christ. He, therefore, that doubteth not Christ to be in heaven,
how can he doubt that St. Paul's soul is in the same place? which Apostle speaketh also of
the dissolution of his body, and his dwelling in heaven in these words: We know that if
our terrestrial house of this habitation be dissolved, that we have a building of God; an
house not made with hands, but everlasting in heaven.

PETER. If just men's souls be already in heaven: what then shall they receive for a reward
of their virtuous and just life at the day of judgment? GREGORY. Whereas now their souls
be only in heaven, at the day of judgment this further increase of joy shall they have,
that their bodies also shall be partakers of eternal bliss, and they shall in their flesh
receive joy: in which, for Christ's sake, they suffered grief and torments. In respect of
this their double glory, the scripture saith: In their land, they shall possess double
things; and it is written of the souls of the just, that, before the day of resurrection:
To every one of them white stoles were given; and it was said to them: that they should
rest yet a little time, until the number of their fellow-servants and brethren were
complete. They, therefore, that now receive but one stole, in the day of judgment shall
every one have two: because now they rejoice only for the felicity of their souls, but
then shall they enjoy the endless glory of body and soul together.

PETER. I grant it to be as you say: but what, I beseech you, is the reason that oftentimes
those which lie a dying do prophesy and tell of many things to come? Chapter Twenty-six:
By what means it happens, that those which lie dying do prophesy of things to come: and of
the death of a certain advocate: of that also which was revealed to the monks Gerontius
and Mellitus: of the death of a boy called Armentatius, and of the diversity of tongues.
GREGORY. Sometime the soul itself by reason of the spiritual nature which it hath, doth
foresee some thing which will so fall out; and sometime souls, before their departure,
come to the knowledge of future things by revelation; sometime also, when they are
straightways to leave the body, by heavenly inspiration they penetrate with their
spiritual eyes the secrets of heaven. For that the soul, by reason of the spiritual nature
which it hath, doth know things to come, certain it is, by that which happened to a
certain advocate in this city, who died two days ago of a pain in his side. For a little
before his death, he called for his boy, to give him his apparel, that he might rise up
and walk: who, supposing him not to know what he said, refused to do what he willed him.
Whereupon he rose up, put on his clothes, and said that he would go to the church of St.
Sixtus, which is on the Appian way: and when not long after, his sickness increasing, he
departed this life, determined it was, that his body should be buried in the church of St.
Januarius the martyr, which standeth upon the way called Praenestine. But because they
which had the care of his burial thought it too far off, suddenly they resolved upon a new
course: and so, going forth with his corpse by the Appian way, not knowing what he had
said, they buried him in that church which before he had mentioned: and seeing it is well
known that he was a man given to the world, and one that sought after earthly gain, how
could he know that which fell out, but that the force and spiritual nature of his soul did
foresee what should become of his body?

That those also, which lie a dying, do oftentimes by divine revelation foretell what shall
happen afterward, we may learn by such things as have fallen out amongst us in divers
Abbeys. For ten years since, there was a monk in my Monastery, called Gerontius, who,
lying sore sick, saw by vision in the night time, certain white men beautifully apparelled
to descend from above into the Monastery, and standing by his bed-side, one of them said:
"The cause of our coming hither is to choose out certain of Gregory's monks, to send them
abroad unto the wars": and forthwith he commanded another to write in a bill the names of
Marcellus, Valentinian, Agnellus, and divers others, whose names I have now forgotten:
that being done, he said further: "Put down also the name of him that now beholdeth us."
By which vision he being assured of that which would come to pass, the next morning he
told the monks, who they were that should shortly die out of the Monastery, adding also
that himself was to follow them. The next day the foresaid monks fell more dangerously
sick, and so died all in that very order which they were named in the bill. Last of all,
himself also departed this life, who had foretold the departure of the other monks before
him.

Likewise in that mortality which, three years since, lamentably afflicted this town, there
was in the Monastery of the city of Portus, a young monk called Mellitus, a man of
wonderful simplicity and humility, whose last day being come, he fell desperately sick or
the common disease: which when venerable Felix, Bishop of the same place, understood (by
whose relation myself have learned this story), very careful he was to visit him, and with
sweet words to comfort him against death: adding, notwithstanding, that by God's grace he
might live long in this world. To whom the sick man answered that his time was at hand,
saying that there came unto him a young man with letters, willing him to open and read
them: which when he had done, he said that he found both his own name, and all the rest of
them which, the Easter before, had been baptized by that Bishop, written in letters of
gold: and first of all he said that he found his own name, and afterward the rest of them
that were christened at that time: by which he made no doubt but that both himself and the
rest should shortly depart this life, and so it fell out, for he died that very day: and
after him followed all those which had before been baptized, so that, within the space of
a few days, no one of them was left alive.

Of whom no question can be made, but that the reason why the foresaid servant of God saw
them written in gold, was because their names were written in heaven in the everlasting
sight of God. And as these men, by divine revelation, knew and foretold such things as
were to come: so sometimes souls, before their departure, not in a dream but waking, may
have some taste of heavenly mysteries. For you were well acquainted with Ammonius, a monk
of my Monastery, who whiles he lived in a secular weed and was married to the daughter of
Valerianus, a lawyer in this city, continually and with all diligence he followed his
business: by reason whereof he knew whatsoever was done in his father-in-law's house. This
man told me, how, in that great mortality which happened in this city, in the time of that
noble man Narses, there was a boy in the house of the foresaid Valerianus, called
Armentarius, who was very simple and passing humble: when, therefore, that mortal disease
entered that lawyer's house, the foresaid boy fell sick thereof, and was brought to the
point of death: who suddenly falling into a trance, and afterward coming to himself again,
caused his master to be sent for, to whom he told that he had been in heaven, and did know
who they were that should die out of his house. "Such and such," quoth he, "shall die, but
as for yourself, fear nothing, for at this time die you shall not.

And that you may be assured that I have verily been in heaven, behold I have there
received the gift to speak with all tongues: you know well enough that ignorant I am of
the Greek tongue, and yet will I speak Greek, that you may see whether it be true that I
say or no. Then his master spake Greek, and he so answered him in that tongue, that all
which were present did much marvel. In the same house there was a Bulgar, servant to the
foresaid Narsus, who in all haste, being brought to the sick person, spake unto him in the
Bulgarian tongue; and the boy that was born and brought up in Italy, answered him so in
that barbarous language, as though he had been born and bred in that country. All that
heard him thus talking wondered much, and by experience of two tongues which they knew
very well that before he knew not, they made no doubt of the rest, though they could make
no trial thereof. After this he lived two days, and upon the third, by what secret
judgment of God none can tell, he tare and rent with his teeth his own hands and arms, and
so departed this life. When he was dead, all those whom before he mentioned did quickly
follow after; and besides them, none in that house died at that time.

PETER. A very terrible thing it is, that he which merited so great a grace, should be
punished with so pitiful a death. GREGORY. Who is able to enter into the secret judgments
of God? Wherefore those things which in divine examination we cannot comprehend, we ought
rather to fear than curiously to discuss.

CHAPTER 4.27: OF THE DEATH OF COUNT THEOPHANIUS

And to prosecute what we have already begun, concerning the prophetical knowledge of those
that die, I will now tell you that which, when I was in the city of Centumcellis, I
understood by the relation of many, touching Theophanius, Count of that place. For he was
a man of great mercy and compassion, and one that did many good works, but especially he
was given to good housekeeping and hospitality. True it is that, following the affairs of
his earldom, he spent much time about earthly and worldly business, but that rather of
necessity and duty than according to his own mind and desire, as his virtuous end
afterward declared. For when the time of his death was come, there arose a great tempest,
which was likely to hinder the funerals; whereat his wife, pitifully weeping, asked him in
this manner: "What shall I do? or how shall we carry you to be buried, seeing the tempest
is so terrible, that none can stir out of doors? To whom he answered thus: "Weep not, good
wife, for so soon as I am dead you shall have fair weather": and when he had so said, he
gave up the ghost: and straightways the air became clear, and the tempest ceased. After
this miracle one or two more followed. For whereas his hands and feet were with the gout
before swollen and festered, and by reason of much corrupt matter, did savour and smell:

yet when he was dead, and his body after the manner came to be washed, they found his
hands and feet so sound and whole, as though they had never been troubled with any such
sores at all. Four days after his burial, his wife was desirous to have the marble stone
that lay upon him changed: which being done, such a fragrant and pleasant smell came from
his body, as though, instead of worms, spices had sprung out of that corrupt carcass: of
which strange thing when I did in my Homilies make public mention, and certain incredulous
persons doubted thereof: upon a day, as I was sitting in the company of divers noble men,
those very workmen, which had changed the tombstone, came unto me about business of their
own: whom in the presence of the clergy, nobility, and common people, I examined, touching
that miracle: and they all affirmed it to be most true, saying that they were in a strange
manner replenished with that sweet smell: and they added also certain other things
concerning his sepulchre, that made the miracle greater, which, not to be over long, I
mean to pass over with silence.

PETER. I perceive now that my former question is sufficiently satisfied: yet another
remaineth which troubleth my mind, and that is, seeing you affirmed before that holy men's
souls which depart this life be now in heaven, it followeth consequently that the souls of
the wicked be also in hell: and yet ignorant I am whether it be so or no, for man's
imagination cannot conceive how the souls of sinners can be tormented before the day of
judgment.

CHAPTER 4.28: THAT, AS WE BELIEVE THE SOULS OF JUST AND PERFECT MEN TO BE IN HEAVEN; SO WE OUGHT ALSO TO BELIEVE THAT THE SOULS OF THE WICKED, AFTER THEIR DEPARTURE FROM THE BODY, BE IN HELL

GREGORY. If, by the testimony of holy scripture, you believe that the souls of holy and
perfect men be in heaven: by the same reason ought you also to believe that the souls of
the wicked be in hell: for as just men do rejoice and be glad at the retribution qf
eternal justice, so necessary it is that the wicked at the same justice should be grieved
and tormented: for as heavenly felicity doth glad the elect, so we ought to believe that,
from the day of their departure, fire doth afflict and burn the reprobate. PETER. With
what reason can we believe, that corporal fire can hold and torment an incorporal thing?

CHAPTER 4.29: THE REASON WHY WE OUGHT TO BELIEVE, THAT CORPORAL FIRE CAN HOLD AND TORMENT THE SPIRITS THAT BE WITHOUT BODIES

GREGORY. If a spirit without a body can be holden and kept in the body of a living man:
why, likewise, after death, may not an incorporal spirit be holden and kept in corporal
fire? PETER. The reason why an incorporal spirit in every living man is kept in the body,
is, because it doth quicken and give life to the body. GREGORY. If an incorporal spirit,
Peter, may be kept in that to which it giveth life: why also, for punishment, may it not
be kept there, where it continually dieth? And we say that a spirit is holden by fire, to
the end that, in the torment thereof, it may both by seeing and feeling be punished: for
the soul by seeing of the fire is afflicted, and burned it is, in that it seeth itself to
be burned: and so it falleth out, that a corporal thing may burn that which hath no body,
whiles that an invisible burning and sorrow is drawn from visible fire, and the incorporal
soul by means of corporal fire may be tormented with a spiritual and incorporal flame:
although out of the Gospel we also learn that the soul is not only tormented by seeing the
fire, but also by the feeling thereof: for the rich glutton, as our Saviour saith, was
buried in hell. And he giveth us to understand that his soul was kept in fire, in that he
telleth us how he did beseech Abraham, speaking to him in this manner: Send Lazarus, that
he may dip the top of his finger into the water and may refresh my tongue: because I am
tormented in this flame. Seeing, then, truth itself assureth us that the sinful rich man
was condemned into fire, what wise man can deny that the souls of the reprobate be
detained in fire?

PETER. Both reason and testimony of scripture draweth my mind to believe what you say: but
yet, when I think not of them, it returneth again to his former opinion: for I neither
see, nor can perceive, how a corporal thing can hold and torment that which is incorporal
and without body. GREGORY. Tell me, I pray you, whether do you think that those Angels
which fell from heaven have bodies or no? PETER. What man that hath his wits will say that
they have any bodies? GREGORY. And whether do you think that the fire of hell is corporal
or spiritual? PETER. I make no doubt but that it is corporal, seeing most certain it is
that bodies be burned therewith. GREGORY. And as certain it is that, at the day of
judgment, our Saviour shall say to the reprobate: Go into everlasting fire, which is
prepared for the devil and his angels. If, then, the devil and his angels, though without
bodies, shall be tormented with corporal fire, what marvel is it that the souls after
their departure, and before they be united again to their bodies, may in like manner
suffer corporal torments?

PETER. The reason you give is very plain, and therefore now there is not any further doubt
touching this question, that doth trouble my mind.

CHAPTER 4.30: OF THE DEATH OF KING THEODORICUS, WHO WAS AN ARIAN HERETIC

GREGORY. Seeing with such difficulty you are brought to believe, I think it worth my
labour to let you understand such things concerning this very point, as I have received
from them that be of good credit. Julian, who died almost sevenyears since, and had a
worshipful office in this church of Rome, in which now by God's providence I serve, used
often to visit me (living as yet in my Monastery) and to talk with me of spiritual things
for the good of both our souls. This man, upon a day, told me this story. "In the time of
king Theodoricus ," quoth he," my wife's father, being then in Sicily, was to return into
Italy. The ship in which he came arrived at the island of Liparis: where he understood
that there dwelt a certain solitary man of great virtue, whom he thought good, whiles the
mariners were occupied about mending of their ship and tackling, to visit, to talk with
him, and to commend himself to his prayers: and so he did in the company of others. When
they were come to the man of God, amongst other talk which they had, he asked them this
question: 'Do you,' quoth he, 'hear that king Theodoricus is dead?' to whom they quickly
answered: 'God forbid: we left him alive at our departure from Rome; and before this
present we never heard of any such thing.' Then the servant of God told them that
certainly he was dead: 'for yesterday,' quoth he, 'at nine of the clock, he was without
shoes and girdle, and his hands fast bound, brought betwixt John the Pope and Symmachus
the Senator, and thrown into Vulcan's gulph, which is not far from this place.' When they
heard this news, carefully they wrote down the time, and at their return into Italy, they
understood that king Theodoricus died upon that very day, in which his unhappy passage out
of this world and punishment was revealed to the servant of God." And for as much as he
had, by miserable imprisonment, been the death of Pope John, and also killed Symmachus,
justly did he appear to be thrown of them into fire, whom before in this life he had
unjustly condemned.

CHAPTER 4.31: OF THE DEATH OF REPARATUS

At the same time, when I first desired to lead a solitary life, a certain old man called
Deusdedit, passing well beloved of the whole city, and one also that was my friend and
familiar acquaintance, told me that, in the time of the Goths, a certain worshipful man,
called Reparatus, came to die; who lying a long while with his countenance changed, and
his body stiff, many thought in very deed that he had been dead: and when divers of his
friends and family wept for his departure, all on a sudden he came to himself, to the
great admiration of his mourning household. Being returned thus to life, he bad them in
all haste to send a boy to the church of St. Lawrence in Damaso (so called of him that
built it) and quickly to bring word what was become of Tiburtius the Priest. This
Tiburtius, as the speech went, was much given to a dissolute and wanton life; and
Florentius, who at that time was a Priest in the same church, remembereth full well his
conversation and manner of life. When the messenger was gone, Reparatus, that was returned
to life, told them that in the place where he was, he saw a great wood-pile made ready,
and Tiburtius brought forth and laid upon it, and there to have been burnt with fire.
"Then another fire," quoth he, "was prepared, which was so high that it reached from earth
to heaven": but although they demanded for whom it was, yet did he not tell them:

for when he had spoken these words straightways he died: and the boy, which was sent to
see what was become of Tiburtius, returned with news, that he found him, a little before
his coming, departed this life. By which we may learn that, seeing this Reparatus was
carried to the places of torments to see them, returned afterward to life to tell what he
had there beheld, and straight after left this world: that he saw not all these things for
himself, but for us that yet live, and have time granted to amend our wicked lives. And
the reason why Reparatus saw that great wood-pile burning, was not that we should think
that the fire of hell is nourished with any wood: but because he was to make relation of
these things to them that remained still in this world, he saw that fire prepared for the
wicked, to be made of the same matter of which our fire is, to the end that, by those
things which we know and be acquainted with, we should learn to be afraid of those, which
yet we have not seen nor have any experience.

CHAPTER 4.32: OF THE DEATH OF A COURTIER : WHOSE GRAVE BURNED WITH FIRE

Maximianus, Bishop or Syracusis, a man of holy life, who for a long time in this city had
the government of my Monastery, often told me a terrible story, which fell out in the
province of Valeria. A certain courtier, upon Easter even, was godfather to a young maid,
who, after the fast was ended, returned home to his house: where drinking more wine than
enough, he desired that his god-daughter might tarry with him: whom that night, which is
horrible to speak of, he did utterly undo. In the morning, up he rose, and with guilty
conscience thought good to go unto the bath, as though the water of that place could have
washed away the filthiness of his sin, yet he went and washed himself. Then he began to
doubt, whether it were best to go unto the church or no; fearing, on the one side, what
men would say, if he went not upon that so great a festival day; and on the other, if he
did go, he trembled to think of God's judgment. In conclusion, shame of the world overcame
him, and therefore to the church he went: where yet he remained with great fear and
horror, looking every instant that he should have been delivered to the devil, and
tormented before all the people. At that solemn mass, though he did wonderfully shake for
fear, yet he scaped free from all punishment: and so he departed very joyfully from
church: and the next day after, came thither without any fear at all:

and so merrily and securely he continued for six days together, thinking with himself that
either God saw not that his abominable sin, or else that mercifully he had pardoned the
same. Upon the seventh day, by sudden death he was taken out of this world. And being
buried, for a long time after, in the sight of the whole town, a flame of fire came out of
his grave, which burnt his bones so long, until it consumed the very grave itself, in such
sort that the earth which was raised up with a little bank, appeared lower than the rest
of the ground. By which fact almighty God declared what his soul suffered in the other
world, whose dead body flaming fire consumed in this. To us also he hath left a fearful
example, that we may thereby learn what the living and sensible soul suffereth for sin
committed, when as the sensible bones by such a punishment of fire were burnt to nothing.

PETER. Desirous I am to know whether in heaven the good know the good, and the wicked in
hell know one another.

CHAPTER 4.33: THAT IN HEAVEN THE GOOD KNOW THE GOOD: AND IN HELL THE WICKED HAVE KNOWLEDGE OF THE WICKED

GREGORY. The truth of this question we find most clearly resolved in those words of our
Saviour before alleged: in which, when it is said that: There was a certain rich man, and
he was clad with purple and silk, and he fared every day magnifically: and there was a
certain beggar called Lazarus, that lay at his gate full of sores, desiring to be filled
of the crumbs that fell from the rich mans table, and none did give him, but the dogs also
came and licked his sores; straightways it is there also said, that: Lazarus died, and was
carried of the Angels into Abrahams bosom: and the rich man also died, and was buried in
hell: who, lifting up his eyes, being in torments, saw Abraham afar off, and Lazarus in
his bosom, and he cried saying: Father Abraham, have mercy on me, and send Lazarus that he
may dip the tip of his finger into water for to cool my tongue, because I am tormented in
this flame. To whom Abraham answered: Son, remember that thou diddest receive good things
in thy lifetime, and Lazarus likewise evil.By which words, the rich man, having no hope of
salvation for himself, beginneth to make suit for his friends, saying: Father, I beseech
thee, that thou wouldest send him unto my father s house, for I have five brethren, for to
testify unto them, lest they also come into this place of torments.

In which words we see plainly, that the good do know the good, and the bad have knowledge
of the bad. For if Abraham had not known Lazarus, never would he have spoken to the rich
man being in torments, and made mention of his affliction and misery past, saying: that he
had received evil things in his life. And if the bad did not know the bad, never would the
rich man in torments have remembered his brethren that were absent: for shall we think
that he knew not them that were present with him, who was so careful to pray for them that
were absent? By which we learn also the answer to another question, which you demanded
not: and that is, that the good do know the bad, and the bad the good. For Abraham knew
the rich man, to whom he said: Thou hast received good things in thy life: and Lazarus,
God's elect servant, was also known to the rich reprobate, whom by name he desired that he
might be sent unto him, saying: Send Lazarus that he may dip the tip of his finger into
water, and cool my tongue: by which mutual knowledge on both sides, the reward likewise to
both parts increaseth, for the good do more rejoice, when they behold them also in
felicity whom before they loved: and the wicked seeing them, whom in this world not
respecting God they did love, to be now punished in their company, tormented they are, not
only with their own pains, but also with the pains of their friends. Beside all this, a
more wonderful grace is bestowed upon the Saints in heaven: for they know not only them
with whom they were acquainted in this world, but also those whom before they never saw,
and converse with them in such familiar sort as though in times past they had seen and
known one another: and therefore when they shall see the ancient fathers in that place of
perpetual bliss, they shall then know them by sight, whom always they knew in their lives
and conversation. For seeing they do in that place with unspeakable brightness (common to
all) behold God, what is there that they know not, that know him who knoweth all things?

CHAPTER 4.34: OF A CERTAIN RELIGIOUS MAN, THAT AT HIS DEATH SAW THE PROPHETS

For a certain religious man of my Monastery, that lived a virtuous life, dying some four
years since, saw at the very time of his departure (as other religious men do report, that
were present) the Prophet Jonas, Ezechiel, and Daniel, and by their names called them his
Lords, saying that they were come unto him: and as he was bowing his head downward to them
for reverence, he gave up the ghost: whereby we perceive what perfect knowledge shall be
in that immortal life, when as this man, being yet in corruptible flesh, knew the Prophets
whom he never saw. Chapter Thirty-five: how sometime souls ready to depart this world,
that know not one another, know yet what torments for their sins, or like rewards for
their good deeds, they shall receive. And of the death of John, Ursus, Eumorphius, and
Stephen. And sometime it happens that the soul, before it departeth, knoweth them with
whom, by reason of equality of sins or rewards, it shall in the next world remain in one
place. For old Eleutherius, a man of holy life, of whom in the former book I spake much,
saith that he had a natural brother of his, called John, who lived together with him in
his Monastery, who, fourteen days beforehand, told the monks when he was to die: and three
days before he departed this life, he fell into an ague, and when his time was come, he
received the mystery of our Lord's body and blood: and calling for the monks about him, he
willed them to sing in his presence, prescribing them a certain anthem concerning himself,
saying: Open unto me the gates of justice, and being gone into them, I will confess unto
our Lord: this is the gate of our Lord, just men shall enter in by it; and whiles the
monks about him were singing this anthem, suddenly with a loud and long voice he cried
out, saying: "Come away, Ursus": straight after which words his soul departed this mortal
life. The monks marvelled, because they knew not the meaning of that, which at his death
he so cried for: and therefore after his departure, all the Monastery was in sorrow and
affliction. Four days after, necessary business they had, to send some of their brethren
to another Monastery far distant:

to which place when they came,, they found all the monks in great heaviness, and demanding
the reason, they told them that they did lament the desolation of their house: "for four
days since," quoth they, "one of our monks died, whose life kept us all in this place":
and when they inquired his name, they understood that it was Ursus: asking also at what
hour he left this world, they found that it was at that very instant, when he was called
by John who died with them. Out of which we may learn that the merits of either were
alike; and that in the next world they live familiarly together in one mansion, who at one
time like fellows departed this life. Here also will I tell you what I heard from the
mouths of my neighbours, at such time as I was yet a layman, and dwelled in my father's
house, which descended to me by inheritance. A certain widow there was not far from me,
called Galla, which had a young man to her son, whose name was Eumorphius: not far from
whom dwelt one Stephen called also Optio. This Eumorphius, lying sick at the point of
death, called for his man, commanding him in all haste to go unto Stephen Optio, and to
desire him without all delay to come unto him, because there was a ship ready, to carry
them both into Sicily. But because his man refused to go, supposing that through extremity
of sickness he knew not what he spake, his master very earnestly urged him forward,
saying: "Go thy way, and tell him what I say, for I am not mad, as thou thinkest."
Hereupon away he went towards Stephen, but as he was in the midst of his journey, he met
one that asked him whither he was going, and when he told him, that he was by his master
sent to Stephen Optio: "You lose your labour," quoth the other, "for I come now from
thence: and he died this very hour." Back again upon this news he returned to his master,
Eumorphius: but before he could get home, he found him dead. And so, by conferring their
meeting together, and the length of the way, apparent it was that both of them, at one and
the self same instant, departed this mortal life.

PETER. Very terrible it is that you say: but what, I pray you, is the reason, that he saw
a ship at his departure? Or why did he say that he was to go into Sicily? GREGORY. The
soul needeth not anything to carry it: yet no wonder it is, if that appeared to the soul
being yet in the body, which by means of the body it had oftentimes before seen: to the
end that we should thereby understand whither his soul might spiritually be carried. And
in that he said he was to go into Sicily, what else can be meant thereby, but that there
be in the islands of that country more than in any place else, certain gaping gulfs of
torments, casting out fire continually? and as they say that know them, daily do they wax
greater, and enlarge themselves: so that the world drawing to an end, and so,
consequently, more coming thither to be burnt in those flaming dungeons, so much the more
do those places of torments open and become wider. Which strange thing almighty God, for
the terror and amendment of the living, would have extant in this world, that infidels
which believe not the unspeakable pains of hell, may with their eyes see the places of
torments, which they list not to credit when it is told them. And that both the elect and
reprobate, whose life and conversation hath been alike, shall after death be carried to
like places, the saying of our Saviour doth teach us, though we had no examples to prove
the same; for of the elect himself saith in the Gospel: In the house of my Father there be
many mansions.

For if there were not inequality of rewards in the everlasting felicity of heaven, then
were there not many mansions, but rather one: wherefore there be many mansions, in which
divers orders and degrees of God's saints be distinguished, who in common do all rejoice
of the society and fellowship of their merits, and yet all they that laboured receive one
penny, though they remain in distinct mansions: because the felicity and joy which there
they possess is one, and the reward, which by divers and unequal good works they receive
is not one but divers: which to be true our Saviour assureth us, when, talking of his
coming to judgment, he saith: Then I will say to the reapers: Gather up the cockle, and
bind it into bundles to burn. For the Angels, which be the reapers, do then bind up in
bundles the cockle to burn, when like with like are put together in torment: as the proud
to burn in hell with the proud, carnal with the carnal, covetous with the covetous,
deceitful with the deceitful, envious with the envious, and infidels with infidels: when
therefore those that were like in sinful life, be condemned to like torments, then be they
as it were cockle bound together in bundles to be burnt.

PETER. You have given a sufficient reason for satisfaction to my demand: yet I beseech you
to inform me further, what the cause is, that some be called out of this world, as it were
through error: who afterward return again to life, saying that they heard how they were
not the men which were sent for out of this life. Chapter Thirty-six: of those souls which
seem as it were through error to be taken out of their bodies: and of the death and
reviving of a monk calleo Peter: of the death, likewise, and raising up again of one
Stephen: and of the strange vision of a certain soldier. GREGORY. When this happeneth,
Peter, it is not, if it be well considered, any error, but an admonition. For God of his
great and bountiful mercy so disposeth, that some after their death do straightways return
again to life, that having seen the torments of hell, which before when they heard they
would not believe, they may now at least tremble at, after they have with their eyes
beheld them. For a certain Sclavonion, who was a monk and lived with me here in this city
in my Monastery, used to tell me that at such time as he dwelt in the wilderness, that he
knew one Peter, a monk born in Spain, who lived with him in the vast desert called Evasa :
which Peter (as he said) told him how, before he came to dwell in that place, by a certain
sickness he died, and was straightways restored to life again, affirming that he had seen
the torments and innumerable places of hell, and divers, who were mighty men in this
world, hanging in those flames; and that as himself was carried to be thrown also into the
same fire, suddenly an Angel in a beautiful attire appeared, who would not suffer him to
be cast into those torments: but spake unto him in this manner: "Go thy way back again,
and hereafter carefully look unto thyself, how thou leadest thy life": after which words
his body by little and little became warm, and himself, waking out of the sleep of
everlasting death, reported all such things as happened about him: after which time he
bound himself to such fasting and watching, that though he had said nothing, yet his very
life and conversation did speak what torments he had seen and was afraid of: and so God's
merciful providence wrought in his temporal death that he died not everlastingly.

But because man's heart is passing obdurate and hard, hereof it cometh that though others
have the like vision, and see the same pains, yet do they not always reap the like profit.
For the honourable man Stephen, whom you knew very well, told me of himself, that at such
time as he was upon business resident in the city of Constantinople, that he fell sick and
died; and when they sought for a surgeon to bowel him, and to embalm his body, and could
not get any, he lay unburied all the night following: in which space his soul was carried
to the dungeon of hell, where he saw many things, which before when he heard he little
believed. But when he was brought before the judge that sat there, he would not admit him
to his presence, saying: "I commanded not this man to be brought, but Stephen the smith ":
upon which words he was straightway restored to life, and Stephen the smith, that dwelled
hard by, at that very hour departed this life: whose death did show that the words which
he heard were most true. But though the foresaid Stephen escaped death in this manner at
that time, yet three years since, in that mortality which lamentably wasted this city (and
in which, as you know, men with their corporal eyes did behold arrows that came from
heaven, which did strike divers), the same man ended his days:

at which time a certain soldier being also brought to the point of death, his soul was in
such sort carried out of his body, that he lay void of all sense and feeling, but coming
quickly again to himself, he told them that were present, what strange things he had seen.
For he said (as many report that know it very well) that he saw a bridge, under which a
black and smoky river did run, that had a filthy and intolerable smell: but upon the
farther side thereof there were pleasant green meadows full of sweet flowers, in which
also there were divers companies of men apparelled in white: and such a delicate savour
there was, that the fragrant odour thereof did give wonderful content to all them that
dwelt and walked in that place. Divers particular mansions also there were, all shining
with brightness and light, and especially one magnificent and sumptuous house which was a
building, the brick whereof seemed to be of gold, but whose it was, that he knew not.

There were also upon the bank of the foresaid river certain houses, but some of them the
stinking vapour which rose from the river did touch, and some other it touched not at all.
Now those that desired to pass over the foresaid bridge, were subject to this manner of
trial: if any that was wicked attempted to go over, down he fell into that dark and
stinking river; but those that were just and not hindered by sin, securely and easily
passed over to those pleasant and delicate places. There he said also that he saw Peter,
who was steward of the Pope's family, and died some four years since, thrust into a most
filthy place, where he was bound and kept down with a great weight of iron: and inquiring
why he was so used, he received that answer, which all we that knew his life can affirm to
be most true: for it was told him that he suffered that pain, because when himself was
upon any occasion to punish other, that he did it more upon cruelty than to shew his
obedience; of which his merciless disposition none that knew him can be ignorant. There
also he said that he saw a Priest whom he knew: who coming to the foresaid bridge, passed
over with as great security, as he lived in this world sincerely.

Likewise, upon the same bridge he said that he did see this Stephen, whom before we spake
of, who being about to go over, his foot slipped, and half his body hanging beside the
bridge, he was of certain terrible men, that rose out of the river, drawn by the legs
downward: and by certain other white and beautiful persons, he was by the arms pulled
upward: and whiles they strove thus, the wicked spirits to draw him downward, and the good
to lift him upward, he that beheld all this strange sight returned to life, not knowing in
conclusion what became of him. By which miraculous vision we learn thisvthing concerning
the life of Stephen, to wit, that in him the sins of the flesh did strive with his works
of alms. For in that he was by the legs drawn downward, and by the arms plucked upward,
apparent it is, that both he loved to give alms, and yet did not perfectly resist the sins
of the flesh, which did pull him downward: but in that secret examination of the supreme
judge, which of them had the victory, that neither we know, nor he that saw it. Yet most
certain it is, that the same Stephen, after that he had seen the places of hell, as before
was said, and returned again to his body, did never perfectly amend his former wicked
life, seeing many years after he departed this world, leaving us in doubt whether he were
saved or damned. Whereby we may learn, that when any have the torments of hell shewn them,
that to some it is for their commodity, and to others for their testimony: that the former
may see those miseries to avoid them, and these other to be so much the more punished, in
that they would not take heed of those torments, which they both knew and with their eyes
beheld.

PETER. What, I beseech you, was meant by the building of that house in those places of
delight, with bricks of gold? For it seemeth very ridiculous, that in the next life we
should have need of any such kind of metal. What is meant by the building of the house in
those pleasant places. And of one Deusdedit, whose house was seen to be built upon the
Saturday. GREGORY. What man of sense can think so? but by that which was shewn there,
whosoever he was, for whom that house was built, we learn plainly what virtuous works he
did in this world: for he that by plenty of alms doth merit the reward of eternal light,
certain it is, that he doth build his house with gold. For the same soldier who had this
vision said also, which I forgot before to tell you, that old men, and young, girls, and
boys, did carry those bricks of gold for the building of that house: by which we learn
that those to whom we shew compassion in this world, do labour for us in the next. There
dwelt also hard by us a religious man, called Deusdedit, who was a shoemaker, concerning
whom another saw by revelation that he had in the next world an house a building; but the
workmen thereof laboured only upon the Saturday. Who afterward enquiring more diligently
how he lived, found that whatsoever he got by his labour all the week, and was not spent
upon necessary provision of meat and apparel, all that upon the Saturday he bestowed upon
the poor in alms at St. Peter's church: and therefore see what reason there was, that his
building went forward upon the Saturday.

PETER. You have given me very good satisfaction touching this one point: yet desirous I am
further to know, what the reason was that some of those habitations were touched, by the
stinking vapour, and some were not; and what is meant by the bridge and river which he
saw. GREGORY. By the representation of these things, Peter, are expressed the causes which
they do signify. For the bridge, by which he beheld God's servants to pass unto those
pleasant places, doth teach us that the path is very strait which leadeth to everlasting
life: and the stinking river, which he saw running beneath, signifieth that the filthy
corruption of vice in this world doth daily run to the downfall of carnal pleasure. And
that some of the habitations were touched with the stinking vapour, and some were not,
what is meant else, but that there be divers which do many good works, yet in their soul
they are touched with the delight of carnal sins? and therefore very great reason there
is, that in the next world such should taste of a stinking vapour, whom filthy carnality
did delight in this; and therefore blessed Job, perceiving the pleasure of the flesh to be
stinking, pronounceth this sentence of the wanton and carnal man: His sweetness be worms.
But those that do preserve their heart free from all pleasure of carnal thoughts, have not
their houses touched with any such stinking vapour: and here we have also to note, that he
saw one and the same thing both to be a vapour and also to have an ill savour, because
carnal delight doth so obscure the soul which it hath infected, that it can not see the
brightness of true light: for the more pleasure it hath in the inferior part, the more
darkness it hath in the superior, which doth hinder it from the contemplation of heavenly
mysteries.

PETER. Is there any text of holy scripture, to prove that carnal sins be punished with
stinking and bad savours? Of the punishment of the men of Sodom. GREGORY. There is: for in
Genesis we read that our Lord rained fire and brimstone upon the city of Sodom: that both
fire might burn them, and the stench of brimstone smother and kill them: for seeing they
burnt with the unlawful love of corruptible flesh, by God's just judgment they perished
both by fire and an unsavoury smell; to the end they might know that they had, by the
pleasure of their stinking life, incurred the sorrows of eternal death. PETER. Concerning
those things which before I doubted of, I find myself now so fully satisfied, that I have
not any further question to move.

CHAPTER 4.37: WHO THE SOULS OF SOME MEN, BEING YET IN THEIR BODIES, DO SEE SOME SPIRITUAL PUNISHMENT: AND OF THAT WHICH HAPPENED TO THE BOY THEODORUS

GREGORY. We have also to know that sometime the souls, whiles they are in their bodies, do
behold some spiritual punishment: which yet happeneth to some for their own good, and to
others for the edification of them that hear thereof. For there was one Theodorus (which
story I remember that in mine Homilies to the people I have also spoken of) who was a very
unruly lad, and, more upon necessity than of his own good will, in the company of his
brother entered into my Monastery: and so little pleasure he took in spiritual talk, that
it was death to him to hear anything tending to the good of his own soul, for he was so
far from doing any good work, that he could not endure to hear thereof: and he would
openly protest, sometimes by swearing, sometimes in anger, and sometimes in scoffing sort,
that he never meant to take upon him the habit of a religious life. This untoward boy, in
the late mortality which consumed the greatest part of this city, was grievously strooken:
whereof he lay sore sick: and being at last come to the point of death, all the monks
repaired to his chamber, to pray for the happy departure of his soul, which seemed not to
be far off: for the one half of his body was already dead, and only in his breast a little
life remained, and therefore the nearer they saw him to his end, the more fervently did
they commend him to God's mercy.

Whiles they were thus busied, suddenly he cried out to them, and with great clamour went
about to interrupt their devotions, saying: "Depart and away, for behold I am delivered
over to a dragon to be devoured, and your presence doth let him, that he can not dispatch
me. My head he hath already swallowed up in his mouth, and therefore go your ways, that my
torments be not the longer, and that he may effect that which he is about to do: for if I
be given him to devour, why do you keep me here in longer pain? At these fearful words the
monks said unto him: "Why do you speak thus, good brother? Bless yourself with the sign of
the holy cross": to whom he answered: "Willingly I would, but I can not, I am so loaden
with this dragon's scales. Upon these words the monks fell prostrate upon the earth, and
in great zeal with tears they prayed to God for his delivery out of the enemy's hands, who
mercifully heard them, for upon a sudden the sick person began to cry out, and say: "God
be thanked, behold the dragon that had me to devour, is fled away, and overcome with your
prayers, here he could not tarry. Now, I beseech you, make intercession for my sins, for I
am ready to turn unto God, and wholly to renounce all kind or secular life ":

and thus he that was half dead, as before was said, reserved now to a longer life, turned
to God with his whole heart: and so, after he had put on a new mind, and was a long time
punished with affliction, then his soul departed from the miseries of this mortal life.


DIALOGUES (BOOK IV: THE SOULS OF MEN, CHAPTERS 4.38: OF THE DEATH OF CHRISORIUS : AND OF A CERTAIN MONK OF ICONIA–4.60: THAT WE OUGHT TO PARDON OTHER MEN THEIR SINS, THAT WE MAY OBTAIN REMISSION OF OUR OWN)
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DIALOGUES continued

CHAPTER 4.38: OF THE DEATH OF CHRISORIUS : AND OF A CERTAIN MONK OF ICONIA

But Chrisorius on the contrary (as his kinsman Probus, of whom I made mention before, told
me) was a substantial man in this world, but as full of sin as of wealth: for he was
passing proud, given to the pleasures of the flesh, covetous, and wholly set upon scraping
of riches together. But when God determined to make an end of so many sins, he sent him a
great sickness; and when his last time drew near, in that very hour in which his soul was
to leave the body, lying with his eyes open, he saw certain cruel men and black spirits
stand before him, pressing upon him to carry him away to the pit of hell: at which fearful
sight he began to tremble, to wax pale, to sweat, and with pitiful outcries to crave for
truce: and often with faltering tongue to call for his son Maximus (whom, when I was a
monk, I knew also to profess the same kind of life), saying: "Come away, Maximus, with all
speed. Never in my life did I any harm to thee, receive me now in thy faith. His son,
greatly moved at these outcries, came unto him in all haste: and his whole family
lamenting and crying out, repaired also to his chamber: none of all which beheld those
wicked spirits, which did so urge and vex him: but by his trouble of mind, by his paleness
and trembling, they made no doubt of their presence:

for he was so affrighted with their terrible looks, that he turned himself every way in
his bed. Lying upon his left side, he could not endure their sight: and turning to the
wall, there also he found them: at last, being very much beset, and despairing of all
means to escape their hands, he cried out with a loud voice: "O truce till to-morrow, O
truce till to-morrow": and crying out in this sort he gave up the ghost. This being the
manner of his death, certain it is that he saw this fearful sight not for himself, but for
us: that his vision might do us good, whom God's patience doth yet with fatherly long
sufferance expect to amendment. For what profit reaped he by seeing those foul spirits
before his death, and by craving for that truce which he could not obtain? There is also
now dwelling amongst us a Priest of Isauria called Athanasius, who telleth a very fearful
story which in his time happened, as he saith, at Iconium. For there was in that place, as
he reporteth, a Monastery called Thongolaton , in which there lived a monk that was had in
great account: for he was of good conversation, and in his life very orderly: but, as the
end declared, he was far otherwise than he outwardly appeared: for though he did seem to
fast with the rest of the monks, yet did he secretly take his meat: which vice of his none
of the other monks ever understood. But at length it came forth by this means: for falling
grievously sick, so that no hope of life remained, he caused all the monks of the Convent
to be called together, who all willingly came, verily thinking that, at the departure of
so notable a man, they should have heard some sweet and good exhortation: but it fell out
far otherwise, for with great trouble of mind, and trembling of body, he was enforced to
tell them that he died in a damnable state, saying: "When you thought that I fasted with
you, then had I my meat in secret corners: and behold, now I am delivered to a dragon to
be devoured, who with his tail hath enwrapped fast my hands and feet: and his head he hath
thrust into my mouth, and so he lieth sucking and drawing out of my breath ": and speaking
these words he departed this life, and had not any time given to deliver himself by
penance from that dragon which he saw. By which we learn, that he had this vision only for
the commodity of them that heard it, seeing himself could not escape from the enemy which
he beheld, and into whose hands he was given to be devoured.

PETER. Desirous I am to be informed, whether we ought to believe that after death there is
any fire of Purgatory.

CHAPTER 4.39: WHETHER THERE BE ANY FIRE OF PURGATORY IN THE NEXT WORLD

GREGORY. Our Lord saith in the Gospel: Walk whiles you have the light:and by his Prophet
he saith: In time accepted have I heard thee, and in the day of salvation have I holpen
thee:which the Apostle St. Paul expounding, saith: Behold, now is the time acceptable;
behold, now the day of salvation. Solomon, likewise, saith: Whatsoever thy hand is able to
do, work it instantly: for neither work, nor reason, nor knowledge, nor wisdom shall be in
hell, whither thou dost hasten. David also saith: Because his mercy is for ever. By which
sayings it is plain, that in such state as a man departeth out of this life, in the same
he is presented in judgment before God. But yet we must believe that before the day of
judgment there is a Purgatory fire for certain small sins: because our Saviour saith, that
he which speaketh blasphemy against the holy Ghost, that it shall not be forgiven him,
neither in this world, nor in the world to come. Out of which sentence we learn, that some
sins are forgiven in this world, and some other may be pardoned in the next: for that
which is denied concerning one sin, is consequently understood to be granted touching some
other.

But yet this, as I said, we have not to believe but only concerning little and very small
sins, as, for example, daily idle talk, immoderate laughter, negligence in the care of our
family (which kind of offences scarce can they avoid, that know in what sort sin is to be
shunned), ignorant errors in matters of no great weight: all which sins be punished after
death, if men procured not pardon and remission for them in their lifetime: for when St.
Paul saith, that Christ is the foundation: and by and by addeth: And if any man build upon
this foundation gold, silver, precious stones, wood, hay, stubble: the work of every one,
of what kind it is, the fire shall try. If any man's work abide which he built thereupon,
he shall receive reward; if any mans work burn, he shall suffer detriment, but himself
shall be saved, yet so as by fire. For although these words may be understood of the fire
of tribulation, which men suffer in this world: yet if any will interpret them of the fire
of Purgatory, which shall be in the next life: then must he carefully consider, that the
Apostle said not that he may be saved by fire, that buildeth upon this foundation iron,
brass, or lead, that is, the greater sort of sins, and therefore more hard, and
consequently not remissible in that place: but wood, hay, stubble, that is, little and
very light sins, which the fire doth easily consume.

Yet we have here further to consider, that none can be there purged, no, not for the least
sins that be, unless in his lifetime he deserved by virtuous works to find such favour in
that place.

CHAPTER 4.40: OF THE SOUL OF PASCHASIUS THE DEACON

For when I was yet in my younger years, and lived.a secular life, I heard from the mouth
of mine elders, who knew it to be true: how that Paschasius, a Deacon of this Roman church
(whose sound and eloquent books of the holy Ghost be extant amongst us), was a man of a
wonderful holy life, a marvellous giver of alms, a lover of the poor, and one that
contemned himself. This man, in that contention which, through the exceeding hot emulation
of the clergy, fell out betwixt Symmachus and Lawrence, made choice of Lawrence to be
Bishop of Rome: and though he was afterward by common consent overcome, yet did he
continue in his former opinion till his dying day: loving and preferring him, whom the
Church, by the judgment of Bishops, refused for her governor. This Deacon ending his life
in the time of Symmachus, Bishop of the Apostolic see: a man possessed with a devil came
and touched his dalmatic, as it lay upon the bier, and was forthwith delivered from that
vexation. Long time after, Germanus, Bishop of Capua (before mentioned), by the counsel of
physicians, for the recovery of his health went to the baths: into which after he was
entered, he found there standing in those hot waters the foresaid Paschasius, ready to do
him service. At which sight being much afraid, he demanded what so worthy a man as he was
did in that place: to whom Paschasius returned this answer:

"For no other cause," quoth he, "am I appointed to this place of punishment, but for that
I took part with Lawrence against Symmachus: and therefore I beseech you to pray unto our
Lord for me, and by this token shall you know that your prayers be heard, if, at your
coming again, you find me not here. Upon this, the holy man Germanus betook himself to his
devotions, and after a few days he went again to the same baths, but found not Paschasius
there: for seeing his fault proceeded not of malice, but of ignorance, he might after
death be purged from that sin. And yet we must withal think that the plentiful alms which
he bestowed in this life, obtained favour at God's hands, that he might then deserve
pardon, when he could work nothing at all for himself. PETER. What, I pray you, is the
reason, that, in these latter days, so many things come to light, which in times past were
not known: in such sort that by open revelations and manifest signs, the end of the world
seemeth not to be far off?

CHAPTER 4.41: WHY IN LATTER TIMES SO MANY THINGS BE KNOWN, CONCERNING MEN'S SOULS: WHICH IN FORMER AGES WERE NOT HEARD OF

GREGORY. So it is, for the nearer that this present world draweth towards an end, so much
the more the world to come is at hand, and sheweth itself by more plain and evident
tokens. For seeing, in this world, we know not one another's cogitations, and, in the
next, men's hearts be known to all, what fitter name can we give to this world than to
term it night, and what better to the next, than to call it day? But as, when the night is
almost spent, and the day beginneth to break, darkness and light be in a certain manner
joined together, until the light of the day following doth perfectly banish away the dark
remnants of the former night: even so, the end of this world is, as it were, mingled
together with the beginning of the next, and with the darkness of this, some light of such
spiritual things as be in that doth appear: and so we see many things which belong to that
world, yet for all this, perfect knowledge we have not any, but as it were in the twilight
of our soul behold them before the rising of that sun of knowledge, which then abundantly
will cast his beams over all.

PETER. I like very well of your speech, yet, in so worthy a man as Paschasius was, this
doubt doth trouble me, how he was after his death carried to any place of punishment,
seeing the touching of his garment upon the bier did dispossess a wicked spirit. GREGORY.
Herein appeareth the great and manifold providence of almighty God, by whose just judgment
it fell out, that Paschasius for some time entertained inwardly sin in his soul, and yet
in the sight of the world wrought miracles by his body after his death, who in his
lifetime did, as they know, many good works: to the end that those which had seen his
virtuous life, should not be deceived concerning the opinion of his great alms; and yet
himself should not without punishment have remission of his sin, which whiles he lived he
thought to be no sin, and therefore did not by tears wash it away.

PETER. I understand very well what you say, but by this reason I am driven into such
straights, that I must stand in fear both of those sins which I know, and also of those
which I know not. But because a little before you discoursed of the places of torments: in
what part of the world, I beseech you, are we to believe that hell is, whether above the
earth or beneath the same?

CHAPTER 4.42: IN WHAT PLACE OF THE WORLD WE OUGHT TO BELIEVE THAT HELL IS

GREGORY. Touching this point I dare not rashly define anything: for some have been of
opinion that hell was in some place upon the earth; and others think that it is under the
earth: but then this doubt ariseth, for if it be therefore called hell, or an infernal
place, because it is below, then as the earth is distant from heaven, so likewise should
hell be distant from the earth: for which cause, perhaps, the Prophet saith: Thou hast
delivered my soul from the lower hell; so that the higher hell may seem to be upon the
earth, and the lower under the earth: and with this opinion that sentence of John agreeth,
who, when he had said, that he saw a book sealed with seven seals: and that none was found
worthy, neither in heaven, nor in earth, nor under the earth, to open the book, and loose
the seals thereof: he added forthwith: and I wept much: which book, notwithstanding,
afterward he saith was opened by a lion of the tribe of Juda. By which book, what else can
be meant but the holy scripture, which our Saviour alone did open: for being made man, by
his death, resurrection, and ascension, he did reveal and make manifest all those
mysteries which in that book were closed and shut up. And none in heaven, because not any
Angel; none upon earth, because not man living in body; not any under the earth was found
worthy: because neither the souls departed from their bodies could open unto us, beside
our Lord himself, the secrets of that sacred book. Seeing, then, none under the earth is
said to be found worthy to open that book, I see not what doth let, but that we should
believe that hell is in the lower parts, under the earth.

PETER. I beseech you: Is there one fire in hell, or, according to the diversity of
sinners, be there so many sorts of fire prepared in that place?

CHAPTER 4.43: WHETHER THERE IS ONE FIRE IN HELL, OR MANY

GREGORY. The fire of hell is but one: yet doth it not in one manner torment all sinners.
For every one there, according to the quantity of his sin, hath the measure of his pain.
For as, in this world, many live under one and the same sun, and yet do not alike feel the
heat thereof: for some be burnt more, and some less: so in that one fire, divers manners
of burning be found, for that which in this world diversity of bodies doth, that in the
next doth diversity of sins: so that although the fire be there all alike, yet doth it not
in one manner and alike burn and torment them that be damned. PETER. Shall those, I pray
you, which be condemned to that place, burn always, and never have any end of their
torments?

CHAPTER 4.44: WHETHER THOSE THAT BE IN HELL SHALL BURN THERE FOR EVER

GREGORY. Certain it is, and without all doubt most true, that as the good shall have no
end of their joys, so the wicked never any release of their torments: for our Saviour
himself saith: The wicked shall go into everlasting punishment, and the just into
everlasting life. Seeing, then, true it is, that which he hath promised to his friends:
out of all question false it cannot be, that which he hath threatened to his enemies.
PETER. What if it be said that he did threaten eternal pain to wicked livers, that he
might thereby restrain them from committing of sins? GREGORY. If that which he did
threaten be false, because his intent was by that means to keep men from wicked life: then
likewise must we say that those things are false which he did promise: and that his mind
was thereby to provoke us to virtue. But what man, though mad, dare presume so to say? For
if he threatened that which he meant not to put into execution: whiles we are desirous to
make him merciful, enforced we are likewise (which is horrible to speak) to affirm him to
be deceitful.

PETER. Willing I am to know how that sin can justly be punished without end, which had an
end when it was committed. GREGORY. This which you say might have some reason, if the just
judge did only consider the sins committed, and not the minds with which they were
committed: for the reason why wicked men made an end of sinning was, because they also
made an end of their life: for willingly they would, had it been in their power, have
lived without end, that they might in like manner have sinned without end. For they do
plainly declare that they desired always to live in sin, who never, so long as they were
in this world, gave over their wicked life: and therefore it belongeth to the great
justice of the supreme judge, that they should never want torments and punishment in the
next world, who in this would never give over their wicked and sinful life.

PETER. But no judge that loveth justice taketh pleasure in cruelty: and the end why the
just master commandeth his wicked servant to be punished is, that he may give over his
lewd life. If, then, the wicked that are tormented in hell fire never come to amend
themselves, to what end shall they always burn in those flames? GREGORY. Almighty God,
because he is merciful and full of pity, taketh no pleasure in the torments of wretched
men: but because he is also just, therefore doth he never give over to punish the wicked.
All which being condemned to perpetual pains, punished they are for their own wickedness:
and yet shall they always there burn in fire for some end, and that is, that all those
which be just and God's servants may in God behold the joys which they possess, and in
them see the torments which they have escaped: to the end that they may thereby always
acknowledge themselves grateful to God for his grace, in that they perceive through his
divine assistance, what sins they have overcome, which they behold in others to be
punished everlastingly.

PETER. And how, I pray you, can they be holy and saints, if they pray not for their
enemies, whom they see to lie in such torments? when it is said to them: Pray for your
enemies. GREGORY. They pray for their enemies at such time as their hearts may be turned
to fruitful penance, and so be saved: for what purpose else do we pray for our enemies,
but, as the Apostle saith, that God may give them repentance to know the truth, and
recover themselves from the devil, of whom they are held captive at his will? PETER. I
like very well of your saying: for how shall they pray for them, who by no means can be
converted from their wickedness, and brought to do the works of justice? GREGORY. You see,
then, that the reason is all one, why, in the next life, none shall pray for men condemned
for ever to hell fire: that there is now of not praying for the devil and his angels,
sentenced to everlasting torments: and this also is the very reason why holy men do not
now pray for them that die in their infidelity and known wicked life: for seeing certain
it is that they be condemned to endless pains, to what purpose should they pray for them,
when they know that no petition will be admitted of God, their just judge? And therefore,
if now holy men living upon earth take no compassion of those that be dead and damned for
their sins, when as yet they know that themselves do some thing through the frailty of the
flesh, which is also to be judged: how much more straightly and severely do they behold
the torments of the damned, when they be themselves delivered from all vice of corruption,
and be more nearly united to true justice itself: for the force of justice doth so possess
their souls, in that they be so intrinsical with the most just judge, that they list not
by any means to do that which they know is not conformable to his divine pleasure.

PETER. The reason you bring is so clear, that I cannot gainsay it: but now another
question cometh to my mind, and that is, how the soul can truly be called immortal, seeing
certain it is that it doth die in that perpetual fire.

CHAPTER 4.45: HOW THE SOUL IS SAID TO BE IMMORTAL AND NEVER TO DIE: IF IT BE PUNISHED WITH THE SENTENCE OF DEATH

GREGORY. Because there be two manner of lives, consequently also there be two manner of
deaths. For one kind of life there is, by which we live in God, another which we received
by our creation or generation: and therefore one thing it is to live blessedly, and
another thing to live naturally. The soul, therefore, is both mortal and immortal: mortal,
because it loseth the felicity of an happy life: and immortal, in that it always keepeth
his natural life, which can never be lost, no, not when it is sentenced to perpetual
death: for in that state, though it hath not a blessed life, yet it doth retain still the
former being and natural life: by reason whereof it is enforced to suffer death without
death, defect without defect, and end without end: seeing the death which it endureth is
immortal, the defect which it suffereth never faileth, and the end which it hath is
infinite, and without end.

PETER. What man is he, though never so holy, that, cometh to leave this mortal life, hath
not just cause to fear the unspeakable sentence of damnation? for although he knoweth what
he hath done, yet ignorant he is not, how straightly his works shall be examined and
judged.

CHAPTER 4.46: OF A CERTAIN HOLY MAN THAT WAS AFRAID WHEN HE CAME TO DIE

GREGORY. It is even so, Peter, as you say. And yet sometime the only fear of death doth
purge the souls of just men from their smaller sins, as you and I have often heard of a
certain holy man that was very much afraid when he came to die: and yet, after he was
dead, appeared to his disciples in a white stole, reporting to them in what excellent
manner he was received, when he departed out of this world.

CHAPTER 4.47: HOW SOME BY DIVINE REVELATION ARE DISCHARGED FROM FEAR AT THEIR DEATH. AND OF THE MANNER HOW THE MONKS ANTHONY, MERULUS, AND JOHN DEPARTED THIS LIFE

Sometime also almighty God doth by divine revelation strengthen the minds of them that be
fearful, to the end that they should not be afraid of death. For a certain monk there was,
called Anthony, that lived together with me in my Monastery, who by daily tears laboured
to come to the joys of heaven: and when as he did very carefully and with great zeal of
soul meditate upon the sacred scriptures, he, sought not so much for cunning and
knowledge, as for tears and contrition of heart, that by means thereof his soul might be
stirred up and inflamed: and that by contemning all earthly things, he might with the
wings of contemplation fly unto the kingdom of heaven. This man upon a night, by
revelation, was admonished in this manner: "Make yourself ready, because our Lord hath
given commandment for your departure": and when he answered, that he had not wherewith to
defray the charges of that journey: straightaway he heard these comfortable words: "If you
take care for your sins, they be forgiven you"; which thing though he had heard once, and
yet for all that was in great fear, another night he had again the same vision: and so
after five days he fell sick of an ague, and as the other monks were praying and weeping
about him, he departed this life.

Another monk there was in the same Monastery, called Merulus, who was wonderfully given to
tears and bestowing of alms: and no time almost passed him, except it were when he was at
meat or asleep, in which he did not sing psalms. This man, by vision in the night, saw a
crown made of white flowers to descend upon his head: and straight after falling sick, he
died with great quiet and joy of mind. Fourteen years after, when Peter, who now hath the
government of my Monastery, went about to make a grave for himself hard by Merulus'
sepulchre, such a fragrant and pleasant smell, as he saith, came out of it, as though it
had been a storehouse of all manner of sweet flowers. By which it appeared plainly, that
it was very true, which before he had seen by vision in the night. Likewise in the same
Monastery there was another, called John, who was a young man of great towardness, and one
that led his life with great circumspection, humility, sweetness, and gravity. This man
falling sore sick, saw in his great extremity by vision in the night an old man to come
unto him, who touched him with a wand, saying: "Rise up, for you shall not die of this
sickness: but make yourself ready, for you have not any long time to stay in this world":
and forthwith, though the physicians despaired of his health, yet he recovered, and became
perfectly well. The vision which he saw he told to others, and for two years following, as
I said, he served God in such sort, that his great devotion surpassed his young years.
Three years since another monk died, who was buried in the churchyard of the same
Monastery, and when we had ended all his funerals, and were departed, this John, as
himself with pale face and great trembling told us, remained there still, where he heard
that monk which was buried to call him out of the grave: and that it was so indeed, the
end following did shew: for ten days after he fell sick of an ague and so departed this
life.

PETER. Willingly would I learn whether we ought to observe such visions, as be revealed to
us by night in our sleep.

CHAPTER 4.48: WHETHER DREAMS ARE TO BE BELIEVED: AND HOW MANY KINDS OF DREAMS THERE BE

GREGORY. Concerning this point, Peter, you must understand that there are six kind of
dreams. For sometime they proceed of too much fulness or emptiness of the stomach:
sometime by illusion: sometime both by thought and illusion: sometime by revelation: and
sometime both by thought and revelation. The two first all by experience know to be true:
and the four latter we find mentioned in holy scripture. For if dreams did not sometime
proceed by illusion from our secret enemy, never would the wise man have said: Dreams have
made many to err, and hoping in them have they been deceived: and again: Ton shall not be
soothsayers, nor observe dreams: by which words we see how they are to be detested, that
are compared with sooth-sayings. Again, if dreams did not sometime proceed both of thought
together with illusion, the wise man would not have said: Dreams follow many cares. And if
sometime also they did not come by mystical revelation, Joseph had never known by dream
that he should have been exalted above his brethren: neither the Angel would ever in a
dream have admonished the spouse of our Lady to fly away with the child into Egypt. Again,
if sometime they did not also proceed both from thoughts and divine revelation, never
would the prophet Daniel, disputing of Nabuchodonosor's dream, have begun from the root of
his former thoughts, saying: Thou, O king, diddest begin to think in thy bed, what should
happen in times to come;

and he that revealeth mysteries did shew thee what things should come: and a little after:
Thou diddest see, and behold as it were a great statue: that great statue and high of
stature did stand against thee, &c. Wherefore, seeing Daniel doth with reverence insinuate
that the dream should come to pass, and also declareth from what cogitation it did spring,
plainly do we learn that dreams sometimes do come both of thought and revelation together.
But seeing dreams do grow from such divers roots, with so much the more difficulty ought
we to believe them: because it doth not easily appear unto us, from what cause they do
proceed. Holy men, indeed, by a certain inward spiritual taste, do discern betwixt
illusions and true revelations, by the very voices or representations of the visions
themselves: so that they know what they receive from the good spirit, and what they suffer
by illusion from the wicked: and therefore, if our mind be not herein very attentive and
vigilant, it falleth into many vanities, through the deceit of the wicked spirit: who
sometime useth to foretell many true things, that, in the end, he may by some falsehood
ensnare our soul.

CHAPTER 4.49: OF ONE WHO IN HIS DREAM HAD LONG LIFE PROMISED HIM, AND YET DIED SHORTLY AFTER

As not long since it is most certain, that it befell to one that lived amongst us, who,
being much given to observe dreams, had one night in a dream long life promised him: and
when as he had made provision of great store of money for the maintenance of his many
days, he was so suddenly taken out of this life, that he left it all behind him, without
ever having any use thereof, and carried not with him any good works to the next world.
PETER. I remember very well who it was: but let us, I pray you, prosecute such questions
as we began to entreat of: Doth any profit, think you, redound to men's souls, if their
bodies be buried in the church?

CHAPTER 4.50: WHETHER THE SOULS RECEIVE ANY BENEFIT, IF THEIR BODIES BE BURIED IN THE CHURCH

GREGORY. Such as die not in mortal sin receive this benefit by having their bodies buried
in the church: for when their friends come thither, and behold their sepulchres, then do
they remember them, and pray unto God for their souls: but those that depart this life in
the state of deadly sin, receive not any absolution from their sins, but rather be more
punished in hell, for having their bodies buried in the church: which thing shall be more
plain, if I do briefly tell you what concerning this point hath chanced in our time.

CHAPTER 4.51: OF A CERTAIN NUN THAT WAS BURIED IN THE CHURCH, WHICH APPEARED WITH HER BODY HALF BURNT

Felix, Bishop of Portua, a man of holy life, who was born and brought up in the province
of Sabina, saith that there lived in that place a certain Nun, which, though she were
chaste of her body, yet had she an ungracious and foolish tongue: which departing this
life, was buried in the church: the keeper whereof, the night following, saw her by
revelation brought before the holy altar, where she was cut in two pieces, and the one
half was burnt in the fire, and the other was not touched at all. Rising up in the
morning, he told unto others what a strange vision he had seen, and shewed them the very
place in which she was burnt, the marble whereof appeared with the very marks and signs of
a fire upon it, as though that woman had been there burnt in very deed with corporal fire.
By which we may plainly see, that such as have not their sins pardoned, can reap small
benefit by having their bodies after death buried in holy places.

CHAPTER 4.52: OF THE BURIAL OF VALERIANUS

John also, an honourable man, one of the governors of this city, and one that is of great
gravity and credit, as all know, told me how one Valerianus, that was a gentleman of the
city of Bressa, departed this life, whose body for money the Bishop was content should be
buried in the church. This Valerianus, even to his very old age, led a light and wanton
life: refusing utterly to give over sin and wickedness. That very night in which he was
buried, the blessed martyr Faustinus, in whose church his body lay, appeared to the keeper
thereof, saying: "Go, and bid the Bishop cast out that stinking carcass which he hath here
buried, and if he will not do it, tell him that thirty days hence he shall die himself."
This vision the poor man was afraid to report unto the Bishop, and though he were
admonished the second time to do it, yet he refused: and so upon the thirtieth day, the
Bishop going safe and sound to bed (never fearing any such thing), suddenly departed this
life.

CHAPTER 4.53: OF THE BODY OF VALENTINUS, THAT WAS AFTER HIS BURIAL CAST OUT OF THE CHURCH

There be also at this time here in the city our venerable brother Venantius, Bishop of
Luna, and Liberius, a noble man and one of very great credit: both which do say that
themselves know it, and that their servants were present in the city of Genua, when this
strange thing happened. One Valentinus, who had an office in the church of Milan, died
there, a man in his life time given to wantonness and all kind of lightness, whose body
was buried in the church of the blessed martyr Sirus. The midnight following, a great
noise was heard in that place, as though some body by force had been drawn out from
thence: whereupon the keepers ran thither, to see what the matter was, and when they were
come, they saw two very terrible devils, that had tied a rope about his legs, and were
drawing him out of the church, himself in the mean time crying and roaring out: at which
sight they were so frighted, that they returned home again to their beds: but when the
morning was come, they opened the grave in which Valentinus was buried, but his body they
could not find, and therefore they sought without the church to see where it was, and so
found it thrown into another place, with the feet still bound as it was drawn out of the
church. Out of which, Peter, you may learn that such as die in mortal sin, and cause their
bodies to be buried in holy ground, are punished also for that their presumption: the holy
places not helping them, but rather the sin of their temerity accusing them.

CHAPTER 4.54: OF THE BODY OF A DYER BURIED IN THE CHURCH, WHICH AFTERWARD COULD NOT BE FOUND

For another thing also which happened in this city, the company of dyers dwelling here do
testify to be most true, and it is concerning one that was the chief of their profession,
who departed this life, and was by his wife buried in the church of St. Januarius the
martyr, near to the gate of St. Lawrence: whose spirit the night following, in the hearing
of the sexton, cried out of his grave, saying: "I burn, I burn": and when he continued a
long time crying so, the sexton told it to the dyer's wife, who thereupon sent certain of
his own profession to the church, to see in what case his body was in the grave, who so
cried out in that pitiful manner: and when they had opened it, there they found his
garments safe and sound, which be still kept in the same church, for a perpetual memory of
that which happened: but his body by no means could they find, as though it had never been
buried there: by which we may gather to what torments his soul was condemned, whose body
was in that sort turned out of the church. What profit, then, do holy places bring to them
that be buried there, when as those, that be wicked and unworthy, be by God's appointment
thrown out from those sacred places?

PETER. What thing is there, then, that can profit and relieve the souls of them that be
departed? Chapter Fifty-five: what is available for the soul after death: and of a Priest
of Centumcellis, who was desired bv a certain man's spirit, to be helped after his death,
by the holy sacrifice: and of the soul of a monk called Justus. GREGORY. If the sins after
death be pardonable, then the sacred oblation of the holy host useth to help men's souls:
for which cause the souls sometime, of them that be dead, do desire the same: for Bishop
Felix, whom we spake of before, saith that a virtuous Priest, who died some two years
since, and dwelt in the diocese of the city of Centumcellis, and was pastor of the church
of St. John in the place called Tauriana, told him that himself did use (when he had need)
to wash his body in a certain place, in which there were passing hot waters: and that
going thither upon a time, he found a certain man whom he knew not, ready to do him
service, as to pull off his shoes, take his clothes, and to attend upon him in all dutiful
manner. And when he had divers times done thus, the Priest, minding upon a day to go to
the baths, began to think with himself that he would not be ungrateful to him that did him
such service, but carry him somewhat for a reward, and so he took with him two singing
breads : and coming thither he found the man there ready, and used his help as he was wont
to do: and when he had washed himself, put on his clothes, and was ready to depart, he
offered him for an holy reward that which he had brought, desiring him to take that
courteously, which for charity he did give him.

Then with a sad countenance, and in sorrowful manner, he spake thus unto him: "Why do you
give me these, father? This is holy bread, and I cannot eat of it, for I, whom you see
here, was sometime lord of these baths, and am now after my death appointed for my sins to
this place: but if you desire to pleasure me, offer this bread unto almighty God, and be
an intercessor for my sins: and by this shall you know that your prayers be heard, if at
your next coming you find me not here. And as he was speaking these words, he vanished out
of his sight: so that he, which before seemed to be a man, shewed by that manner of
departure that he was a spirit. The good Priest all the week following gave himself to
tears for him, and daily offered up the holy sacrifice: and afterward returning to the
bath, found him not there: whereby it appeareth what great profit the souls receive by the
sacrifice of the holy oblation, seeing the spirits of them that be dead desire it of the
living, and give certain tokens to let us understand how that by means thereof they have
received absolution.

Here also I cannot but tell you that which happened three years since in mine own
Monastery . A certain monk there was, called Justus, one very cunning in medicine, and
whiles I remained in the Abbey, served me very diligently, attending upon me in my often
infirmities and sickness. This man himself at length fell sore sick, so that in very deed
he was brought to the last cast. A brother he had, called Copiosus, that had care of him,
who yet liveth. Justus perceiving himself past all hope of life, told this brother of his
where he had secretly laid up three crowns of gold; but yet they were not so closely
conveyed, that they could be concealed from the monks: for they, carefully seeking, and
tossing up all his medicines and boxes, found in one of them these three crowns hidden.
Which thing so soon as I understood, very much grieved I was, and could not quietly digest
so great a sin at his hands, that lived with us in community, because the rule of my
Monastery was that all the monks thereof should so live in common, that none in particular
might possess anything proper to himself. Being, therefore, much troubled and grieved at
that which had happened, I began to think with myself what was best to be done, both for
the soul of him that was now dying, and also for the edification and example of those that
were yet living.

At length I sent for Pretiosus, Prior of the Monastery, and gave him this charge: "See,"
quoth I, "that none of our monks do so much as visit Justus in this his extremity, neither
let any give him any comfort at all: and when his last hour draweth nigh, and he doth
desire the presence of his spiritual brethren, let his carnal brother tell him that they
do all detest him, for the three crowns which he had hidden: that, at least before his
death, sorrow may wound his heart, and purge it from the sin committed: and when he is
dead, let not his body be buried amongst the rest of the monks, but make a grave for him
in some one dunghill or other, and there cast it in, together with the three crowns which
he left behind him, crying out all with joint voice: 'Thy money be with thee unto
perdition'; and so put earth upon him. In either of which things my mind and desire was,
both to help him that was leaving the world, and also to edify the monks yet remaining
behind, that both grief of death might make him pardonable for his sin, and such a severe
sentence against avarice might terrify and preserve them from the like offence: both
which, by God's goodness, fell out accordingly. For when the foresaid monk came to die,
and carefully desired to be commended to the devotions of his brethren, and yet none of
them did either visit him, or so much as speak to him:

his brother Copiosus told him for what cause they had all given him over: at which words
he straightways sighed for his sin, and in that sorrow gave up the ghost. And after his
death, he was buried in that manner, as I had given in commandment: by which fact all the
monks were so terrified, that they began each one to seek out the least and basest things
in their cells, and which by the rule they might lawfully keep: and very much they feared,
lest some thing they had, for which they might be blamed. Thirty days after his departure,
I began to take compassion upon him, and with great grief to think of his punishment, and
what means there was to help him: whereupon I called again for Pretiosus, Prior of my
Monastery, and with an heavy heart spake thus unto him: "It is now a good while since that
our brother which is departed remaineth in the torments of fire, and therefore we must
shew him some charity, and labour what we may to procure his delivery: wherefore go your
way, and see that for thirty days following sacrifice be offered for him, so that no one
day pass in which, for his absolution and discharge, the healthful sacrifice be not
offered": who forthwith departed, and put my commandment in execution. In the mean time,
my mind being busied about other affairs, so that I took no heed to the days how they
passed: upon a certain night the same monk that was dead, appeared to his brother
Copiosus: who, seeing him, enquired of his state in this manner: "What is the matter,
brother? and how is it with you?" to whom he answered thus: "Hitherto have I been in bad
case, but now I am well; for this day have I received the communion": with which news
Copiosus straightways coming to the Monastery, told the monks: and they diligently
counting the days, found it to be that in which the thirtieth sacrifice was offered for
his soul: and so, though neither Copiosus knew what the monks had done for him, nor they
what he had seen concerning the state of his brother, yet at one and the same time both he
knew what they had done, and they what he had seen, and so the sacrifice and vision
agreeing together, apparent it was that the dead monk was by the holy sacrifice delivered
from his pains.

PETER. The things you report be passing strange, and yet full of joy and comfort.

CHAPTER 4.56: OF THE LIFE AND DEPARTURE OF BISHOP CASSIUS

GREGORY. And that we should not call in question, or doubt of that which the dead report,
we have, for confirmation of the same thing, the facts of the living. For Cassius, Bishop
of Narni, a man of holy life, who did usually every day offer sacrifice unto God (and
whiles he was at the mysteries of those sacrifices, did also immolate himself in tears),
received from our Lord this message by one of his Priests. "Do that thou doest: work that
thou workest: let not thy foot cease, let not thy hand cease, upon the nativity of the
Apostles thou shalt come unto me, and I will give thee thy reward." And so, seven years
after, upon that very day of the Apostles, after he had ended the solemnity of Mass and
received the mysteries of the sacred communion, he departed this life.

CHAPTER 4.57: OF ONE THAT WAS TAKEN BY HIS ENEMIES AND PUT IN PRISON, WHOSE IRONS FELL OFF AT THE TIME OF THE SACRIFICE: AND OF ONE BARACA, A MARINER, THAT WAS BY THE HOLY SACRIFICE DELIVERED FROM DROWNING

That also which I have heard is known to many, to wit, how one was by his enemies taken
and put in prison, with irons upon him: for whom his wife caused upon certain days
sacrifice to be offered: who, long time after, returning home to his wife, told her upon
what days his bolts used to fall off: by whose relation she found that it was upon those
very days in which sacrifice had been offered for him. By another thing likewise, which
happened seven years since, the very same truth is confirmed. For when Agathus, Bishop of
Palermo (as many faithful and religious men both have and still do tell me), was, in the
time of my predecessor of blessed memory, commanded to come to Rome, and in his journey
fell into such a tempest at sea, that he despaired of ever coming to land: the mariner of
the ship, called Baraca (who now is one of the clergy, and serves in the same church),
governed another small vessel, tied to the poop of the former ship: the rope whereof
breaking in pieces, away it went with man and all, and amongst the huge mountains of
waters, quickly vanished out of sight. The ship in which the Bishop was, after many great
dangers, at length arrived all weather-beaten at the island of Ostica:

and when three days were past, and the Bishop could hear no news of the foresaid mariner
that was so violently carried away with the storm, nor see him in any part of the sea,
very sorry he was, and verily believed that he had been drowned: and so upon great charity
bestowed one thing upon him being yet alive, which was not due unto him until he was dead:
for he willed that the sacrifice of the healthful oblation should be offered unto almighty
God for the absolution of his soul: which being done accordingly, and the ship new rigged,
away he departed for Italy, where, arriving at Portua, he found the mariner alive, whom he
verily supposed to have been drowned: upon which good chance altogether unlooked for, very
glad he was, and demanded of him, how it was possible that he could escape so many days,
in so great a danger and so terrible a tempest: who told him, how in that storm he was
tossed with that little ship which he governed, and how he did swim with it being full of
water: and so often as it was turned upside down, how he gat upon the keel, and held fast
there: adding also that, by striving and labouring thus continually day and night, at
length, with watching and hunger, his strength began to fail him: and then he told how, by
the singular providence and mercy of God, he was preserved from drowning:

for as even to this very day he still affirmeth, so then did he verify the same to the
Bishop, telling him in this manner. "As I was," quoth he, "striving and labouring in the
sea, and my strength began to fail me, suddenly I became so heavy of mind, that methought
I was neither waking nor yet asleep: and being in that case in the midst of the sea, I saw
one come, who brought me bread to refresh my tired body: which so soon as I had eaten, I
recovered my strength again; and not long after, a ship passing by took me in, and so was
I delivered from that danger of death and set safe a land. The Bishop, hearing this,
enquired upon what day this strange thing happened, and he found by his relation, that it
was that very day in which the Priest in the island of Ostica did sacrifice for him unto
God, the host of the holy oblation.

PETER. That which you report, myself also heard at my being in Sicily. GREGORY. I, for my
part, do verily believe, that the reason why, by God's providence, this thing falleth out
thus apparently to them that be living, and think nothing thereof, is that all may know
how, if their sins be not irremissible, that they may after death obtain pardon and
absolution for them, by the oblation of the holy sacrifice. But yet we have here to note,
that the holy sacrifice doth profit those kind of persons after their death, who in their
life time obtained that such good works as were by their friends done for them might be
available to their souls, after they were out of this world.

CHAPTER 4.58: OF THE VIRTUE AND MYSTERY OF THE HOLY SACRIFICE

And here also we have diligently to consider, that it is far more secure and safe that
every man should do that for himself whiles he is yet alive, which he desireth that others
should do for him after his death. For far more blessed it is, to depart free out of this
world, than being in prison to seek for release: and therefore reason teacheth us, that we
should with our whole soul contemn this present world, at least because we see that it is
now gone and past: and to offer unto God the daily sacrifice of tears, and the daily
sacrifice of his body and blood. For this sacrifice doth especially save our souls from
everlasting damnation, which in mystery doth renew unto us the death of the Son of God:
who although being risen from death, doth not now die any more, nor death shall not any
further prevail against him: yet living in himself immortally, and without all corruption,
he is again sacrificed for us in this mystery of the holy oblation: for there his body is
received, there his flesh is distributed for the salvation of the people: there his blood
is not now shed betwixt the hands of infidels, but poured into the mouths of the faithful.
Wherefore let us hereby meditate what manner of sacrifice this is, ordained for us, which
for our absolution doth always represent the passion of the only Son of God: for what
right believing Christian can doubt, that in the very hour of the sacrifice, at the words
of the Priest, the heavens be opened, and the quires of Angels are present in that mystery
of Jesus Christ; that high things are accompanied with low, and earthly joined to
heavenly, and that one thing is made of visible and invisible?

CHAPTER 4.59: HOW WE OUGHT TO PROCURE SORROW OF HEART, AT THE TIME OF THE HOLY MYSTERIES: AND OF THE CUSTODY OF OUR SOUL AFTER CONTRITION

But necessary it is that, when we do these things, we should also, by contrition of heart,
sacrifice ourselves unto almighty God: for when we celebrate the mystery of our Lord's
passion, we ought to imitate what we then do: for then shall it truly be a sacrifice for
us unto God, if we offer ourselves also to him in sacrifice. Careful also must we be, that
after we have bestowed some time in prayer, that, as much as we can by God's grace, we
keep our mind fixed in him, so that no vain thoughts make us to fall unto dissolution, nor
any foolish mirth enter into our heart: lest the soul, by reason of such transitory
thoughts, lose all that which it gained by former contrition. For so Anne deserved to
obtain that which she craved at God's hand, because after her tears, she preserved herself
in the former force of her soul: for of her thus it is written: And her looks were not any
more changed to divers things. She therefore, that forgot not what she desired, was not
deprived of that gift which she requested.

CHAPTER 4.60: THAT WE OUGHT TO PARDON OTHER MEN THEIR SINS, THAT WE MAY OBTAIN REMISSION OF OUR OWN

We have also further to know, that he doth rightly and in good sort demand pardon for his
own sin, who doth forgive that which hath been done against himself. For our gift is not
received, if, before, we free not our soul from all discord and lack of charity: for our
Saviour saith: If thou offer thy gift at the altar, and there thou remember that thy
brother hath aught against thee, leave there thy offering before the altar, and go first
to be reconciled to thy brother, and then coming thou shalt offer thy gift. Wherein we
have to consider, that whereas all sin by a gift is loosed, how grievous the sin of
discord is, for which no gift is received: and therefore we ought, in soul and desire, to
go unto our neighbour though he be far off, and many miles distant from us, and there to
humble ourselves before him, and to pacify him by humility and hearty good will, to the
end that our Creator, beholding the desire of our mind, may forgive us our own sin, who
receiveth a gift for sin. And our Saviour himself teacheth us, how that servant, which did
owe ten thousand talents, by penance obtained of his Lord the forgiveness of that debt:
but yet because he would not forgive his fellow-servant an hundred pence, which were due
to him, that was again exacted at his hands, which before was pardoned. Out of which
sayings we learn, that if we do not from our heart forgive that which is committed against
us, how that is again required at our hands, whereof before we were glad that by penance
we had obtained pardon and remission.

Wherefore, whiles time is given us, whiles our judge doth bear with us, whiles he that
examineth our sins doth expect our conversion and amendment: let us mollify with tears the
hardness of our heart, and with sincere charity, love our neighbours: and then dare I
speak it boldly, that we shall not have any need of the holy sacrifice after our death:
if, before death, we offer up ourselves for a sacrifice unto almighty God.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS Gregory the Great

c. AD 540–604

Gregory preached these forty homilies in the churches of Rome in the first years of his
papacy, on the readings from the Gospels at Mass, and he gathered them into a book at the
request of Secundinus, bishop of Taormina. Each homily begins with the Gospel reading and
then explains it.

PREFACE

To Secundinus, Bishop of Taormina. To the most reverend and holy brother Secundinus,
bishop, Gregory, servant of the servants of God. During the sacred solemnities of the
Mass, I have expounded forty readings from the Holy Gospel, from those which are
customarily read on certain days in this Church. The exposition of some was dictated and
recited by a notary before the assembled congregation; but the explanation of others I
myself spoke aloud before the people, and it was taken down just as I spoke. But certain
brethren, burning with zeal for the sacred word, copied them before I could bring what I
had said to its intended form through careful revision. I might rightly compare these men
to hungry people who desire to eat food before it is fully cooked. Now regarding what is
written, "Jesus was led into the desert by the Spirit to be tempted by the devil," I first
expounded it as though under a certain ambiguity, but afterward I corrected that doubtful
passage with a definite notation. I also took care to arrange these same homilies in two
volumes in the order in which they were delivered, so that the first twenty, which were
dictated, and the later twenty likewise, which were spoken before the eyes of the
congregation, might be distinguished in separate books.

But the fact that certain passages which are read later in the Gospel have been placed
before, and certain ones placed after which are found written earlier by the evangelist,
should by no means disturb your fraternity, because just as they were delivered by me at
different times, so also they were arranged in the volumes by the scribes. Therefore let
your fraternity, always attentive to sacred readings, if it finds the aforesaid Gospel
passage set forth with ambiguity, or discovers these same homilies not arranged as I have
described, know that these have remained uncorrected, and let it correct them according to
those which I have taken care to send through the present bearer, and by no means allow
those to remain without correction. Moreover, the corrected copies are kept in the
archives of our holy Church, so that if any happen to be far from your fraternity, they
may find here a source from which they may become certain about what has been corrected.

HOMILY 1

Delivered to the people in the basilica of Saint Peter the Apostle, on the Second Sunday
of Advent of the Lord.

Reading from the Gospel According to Luke

At that time, Jesus said to his disciples: There will be signs in the sun, and moon, and
stars, and on the earth distress of nations, because of the confusion of the sound of the
sea and the waves, men withering away from fear and expectation of what will come upon the
whole world. For the powers of the heavens will be shaken. And then they will see the Son
of man coming in the clouds with great power and majesty. But when these things begin to
happen, look up and lift up your heads, because your redemption draws near. And he told
them a parable: Look at the fig tree and all the trees; when they now produce fruit from
themselves, you know that summer is near. So also you, when you see these things
happening, know that the kingdom of God is near. Amen I say to you, this generation will
not pass away until all things come to pass. Heaven and earth will pass away, but my words
will not pass away. Our Lord and Redeemer, most beloved brethren, desiring to find us
prepared, announces what evils will follow upon the aging world, so that He might restrain
us from love of it. He makes known what great calamities will precede its approaching end,
so that if we are unwilling to fear God in times of peace, we may at least fear His
judgment drawing near, worn down by these afflictions.

For to this reading of the Holy Gospel which your brotherhood has just heard, the Lord
prefaced a little earlier, saying: "Nation shall rise against nation, and kingdom against
kingdom; and there shall be great earthquakes in various places, and pestilences, and
famines. And after some intervening matters, He added what you have just heard: "There
shall be signs in the sun, and moon, and stars, and upon the earth distress of nations,
from the confusion of the roaring of the sea and waves. Of all these things, we certainly
see some already accomplished, and we dread others as soon to come. For we see nation
rising against nation and their pressure bearing down upon the lands more in our own times
than we read of in books. How often we have heard from other parts of the world that
earthquakes have destroyed countless cities, you well know. We suffer pestilences without
ceasing. Signs in the sun, and moon, and stars we do not yet see openly, but that these
too are not far off we gather from the very changes in the atmosphere. Indeed, before
Italy was handed over to be struck by the barbarian sword, we saw fiery battle lines in
the sky, flashing with that very blood of the human race which was afterward shed. The
confusion of the sea and waves has not yet newly arisen.

But since many things foretold have already been fulfilled, there is no doubt that the few
which remain will also follow, for the fulfillment of past events is the certainty of
things to come. We say these things, dearly beloved brethren, so that your minds may be
awakened to the pursuit of caution, lest they grow sluggish through security, lest they
become feeble through ignorance, but that fear may always stir them and solicitude
strengthen them in good work, considering what is added by the voice of our Redeemer: "Men
withering away from fear and expectation of what shall come upon the whole world. For the
powers of heaven shall be moved. For what does the Lord call the powers of heaven except
angels, archangels, thrones, dominions, principalities, and powers, which at the coming of
the strict Judge will then visibly appear to our eyes, so that they may then strictly
demand from us what the invisible Creator now patiently bears with us? And there it is
added: "And then they shall see the Son of Man coming in the clouds with great power and
majesty. As if it were openly said: They shall see in power and majesty Him whom, placed
in humility, they refused to hear, so that they may then feel His power all the more
strictly, inasmuch as now they do not bow the neck of their heart to His patience. But
because these things have been said against the reprobate, the words soon turn to the
consolation of the elect. For it is added:

"But when these things begin to come to pass, look up and lift up your heads, because your
redemption draws near. As if the Truth openly admonishes His elect, saying: When the
calamities of the world increase, when the terror of judgment is shown by the powers being
shaken, lift up your heads, that is, gladden your hearts, because while the world, to
which you are not friends, comes to an end, the redemption which you have sought draws
near. For in Sacred Scripture the head is often used to mean the mind, because just as the
members are governed by the head, so thoughts are arranged by the mind. Therefore to lift
up our heads is to raise our minds to the joys of the heavenly homeland. Those who love
God are therefore commanded to rejoice and be glad at the end of the world, because indeed
they soon find Him whom they love, while that which they did not love passes away. For far
be it that any of the faithful who desires to see God should grieve over the afflictions
of the world, knowing that it will end through these very afflictions. For it is written:
"Whoever wishes to be a friend of this world is made an enemy of God. Therefore whoever
does not rejoice as the end of the world approaches testifies that he is its friend, and
by this is convicted of being an enemy of God.

But far be this from the hearts of the faithful, far be it from those who both believe by
faith that there is another life, and love it through their deeds. For to grieve over the
destruction of the world belongs to those who have planted the roots of their heart in
love of it, who do not seek the life to come, who do not even suspect that it exists. But
we who have known the eternal joys of the heavenly homeland ought to hasten to them as
quickly as possible. We should desire to journey there sooner and to arrive by a shorter
way. For by what evils is the world not oppressed? What sadness, what adversity does not
distress us? What is mortal life but a journey? And consider, my brothers, what it means
to grow weary from the labor of the journey, and yet not want that same journey to end.
Moreover, our Redeemer shows by a thoughtful comparison that the world ought to be
trampled upon and despised, when He immediately adds: "See the fig tree and all the trees;
when they now produce fruit from themselves, you know that summer is near. So you also,
when you see these things happening, know that the kingdom of God is near. As if He openly
said: Just as the approaching summer is known from the fruit of trees, so from the ruin of
the world it is recognized that the kingdom of God is near.

By these words it is certainly shown that the fruit of the world is ruin. For it grows in
order to fall. It sprouts forth in order to consume with disasters whatever it has
sprouted. But the kingdom of God is rightly compared to summer, because then the clouds of
our sorrow pass away, and the days of life shine bright with the radiance of the eternal
sun. All these things are confirmed with great certainty when the sentence is added which
says: "Amen I say to you, this generation shall not pass away until all things come to
pass. Heaven and earth shall pass away, but my words shall not pass away. For nothing in
the nature of corporeal things is more enduring than heaven and earth, and nothing in
nature passes as quickly as speech. For words, as long as they are incomplete, are not
words; but when they have been completed, they no longer exist at all, because they cannot
be completed except by passing away. Therefore he says: "Heaven and earth shall pass away,
but my words shall not pass away. As if he were saying openly: Everything that is enduring
among you is not enduring unto eternity without change; and everything that is seen to
pass away in me is held fixed and without passing away, because my speech which passes
away expresses judgments that remain without mutability. Behold, my brothers, we now see
what we used to only hear about. The world is pressed by new and ever-increasing evils
daily.

You see how few remain from that countless multitude; and yet still daily scourges press
upon us, sudden disasters overwhelm us, new and unforeseen calamities afflict us. For just
as in youth the body thrives, the chest remains strong and healthy, the neck muscular, the
lungs full; but in old age the stature becomes bent, the withered neck droops, the chest
is burdened with frequent sighs, strength fails, and shortness of breath interrupts the
words of one speaking; indeed even if illness is absent, for the senses their very health
is often itself a sickness: so the world in its earlier years flourished as if in youth,
was robust for propagating the offspring of the human race, vigorous in bodily health,
rich in abundance of things; but now it is weighed down by its very old age, and is
pressed as if toward imminent death by increasing troubles. Therefore, my brothers, do not
love what you see cannot stand for long. Keep the apostolic precepts in your mind, by
which he admonishes us, saying: Do not love the world, nor the things that are in the
world, because if anyone loves the world, the love of the Father is not in him. Three days
ago, brothers, you learned how by a sudden whirlwind ancient trees were uprooted, houses
destroyed, and churches overthrown from their foundations. How many who were healthy and
well at evening thought they would do something on the morrow, and yet that same night
perished by sudden death, caught in the snare of ruin?

But we must consider, dearly beloved, that to accomplish these things the invisible judge
moved the breath of the gentlest wind, stirred up the storm of a single cloud, and
undermined the earth, shaking the foundations of so many buildings about to fall. What
then will this judge do when he comes in person, and his wrath blazes forth in vengeance
for sins, if he cannot be endured when he strikes us through the gentlest cloud? In the
presence of his wrath, what flesh will stand, if he moved the wind and undermined the
earth, stirred up the air, and laid low so many buildings? Paul, considering this severity
of the coming judge, says: "It is a fearful thing to fall into the hands of the living
God. The Psalmist expresses this, saying: "God shall come manifestly, our God, and he
shall not be silent. Fire shall burn in his sight, and around him a mighty tempest. For
tempest and fire accompany the severity of such great justice, because the tempest tests
those whom the fire will burn. Therefore, dearest brothers, place that day before your
eyes, and whatever now seems burdensome is lightened in comparison to it. For concerning
that day it is said through the prophet: "Near is the great day of the Lord, near and
exceedingly swift. The voice of the day of the Lord is bitter; there the mighty man shall
be troubled.

A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery,
a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor.
Concerning this day the Lord again says through the prophet: "Yet once more I will move
not only the earth, but also heaven. Behold, as we have said, he moved the air, and the
earth did not stand; who then will endure when he moves heaven? What else shall we call
the terrors we see but heralds of the wrath to come? Hence we must also consider that
these tribulations differ from that final tribulation as much as the person of a herald
differs from the power of the judge. Therefore, dearest brothers, think upon that day with
all your attention, correct your life, change your ways, overcome evil temptations by
resisting them, and punish sins committed with tears. For you will one day behold the
coming of the eternal judge with as much greater security as you now anticipate his
severity by fearing it.

HOMILY 2

Delivered to the people in the basilica of Saint Peter the Apostle, on Quinquagesima
Sunday.

Reading from the Holy Gospel According to Luke

At that time, Jesus took his twelve disciples and said to them: Behold, we are going up to
Jerusalem, and all things that are written by the prophets concerning the Son of man shall
be accomplished. For he shall be delivered to the Gentiles, and shall be mocked, and
scourged, and spit upon. And after they have scourged him, they will put him to death, and
on the third day he shall rise again. And they understood none of these things. And this
word was hidden from them, and they did not understand the things that were said. Now it
came to pass, as he drew near to Jericho, a certain blind man sat by the wayside, begging.
And when he heard the crowd passing by, he asked what this meant. And they told him that
Jesus of Nazareth was passing by. And he cried out, saying: Jesus, son of David, have
mercy on me. And those who went before rebuked him, that he should hold his peace. But he
cried out much more: Son of David, have mercy on me. And Jesus, standing still, commanded
him to be brought to him. And when he had come near, he asked him, saying: What do you
want me to do for you? And he said: Lord, that I may see. And Jesus said to him: Receive
your sight, your faith has saved you. And immediately he saw, and followed him, glorifying
God.

And all the people, when they saw it, gave praise to God. Our Redeemer, foreseeing that
the souls of the disciples would be troubled by His passion, foretold to them long
beforehand both the suffering of that same passion and the glory of His resurrection, so
that when they saw Him dying, as had been predicted, they would not doubt that He would
also rise again. But because the disciples, still carnal, were by no means able to grasp
the words of the mystery, a miracle is performed. Before their eyes a blind man receives
light, so that those who could not grasp the words of the heavenly mystery might be
strengthened in faith by heavenly deeds. But the miracles of our Lord and Savior are to be
received, dearest brothers, in such a way that we both believe them to have truly
occurred, and yet understand that through their significance they indicate something to
us. For His works both show one thing through their power and speak another through their
mystery. For behold, we do not know who this blind man was according to the historical
account, but yet we know whom he signifies through the mystery. For the blind man is the
human race, which, expelled from the joys of paradise in its first parent, ignorant of the
brightness of the light above, suffers the darkness of its condemnation;

but yet is illuminated through the presence of its Redeemer, so that it now sees the joys
of the inner light through desire, and sets the steps of good work upon the way of life.
It must be noted that when Jesus is said to draw near to Jericho, the blind man is
illuminated. For Jericho is interpreted as "moon," and the moon in sacred speech stands
for the weakness of the flesh, because as it wanes through its monthly phases, it
signifies the weakness of our mortality. Therefore, while our Creator draws near to
Jericho, the blind man returns to light, because when the divinity took on the weakness of
our flesh, the human race received back the light it had lost. For by the very means
through which God suffers human things, man is raised up to divine things. This blind man
is rightly described as sitting beside the road and being a beggar; for the Truth himself
says: "I am the way. Therefore whoever does not know the brightness of eternal light is
blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he
already believes but neglects to ask that he might receive eternal light, and ceases from
prayers, the blind man indeed sits beside the way but does not beg at all. But if he has
both believed and recognized the blindness of his heart, and asks that he might receive
the light of truth, the blind man sits beside the way and begs.

Therefore whoever recognizes the darkness of his own blindness, whoever understands that
the light of eternity is what he lacks, let him cry out from the depths of his heart, let
him cry out with the voices of his mind, saying: "Jesus, Son of David, have mercy on me.
But let us hear what is added as the blind man cries out: "And those who were going before
rebuked him, that he should be silent. Those who precede Jesus as he comes—what do they
signify but the crowds of carnal desires and the tumults of vices, which, before Jesus
comes to our heart, scatter our thoughts with their temptations and disturb the voice of
the heart in prayer? For often when we wish to turn to the Lord after committing sins,
when we strive to pray against those very vices we have committed, the phantoms of the
sins we have done rush upon the heart, strike back against the vision of our mind, confuse
the soul, and suppress the voice of our entreaty. Those who went before, therefore, were
rebuking him to be silent, because before Jesus comes to the heart, the evils we have
done, thrust upon our thoughts through their images, disturb us in the very midst of our
prayer. But let us hear what this blind man who was to be illuminated did in response to
these things. It follows: "But he cried out all the more: Son of David, have mercy on me.

Behold, the one whom the crowd rebukes to be silent cries out more and more, because the
more heavily we are pressed by the tumult of carnal thoughts, the more ardently we ought
to persist in prayer. The crowd opposes us lest we cry out, because we often suffer the
phantoms of our sins even in prayer. But indeed it is necessary that the voice of our
heart insist all the more strongly the more harshly it is repelled, so that it may
overcome the tumult of unlawful thought and burst forth to the merciful ears of the Lord
by the excess of its importunity. Each one, as I suspect, recognizes in himself what we
are saying, because when we turn our mind from this world to God, when we turn to the work
of prayer, the very things we previously did with delight we afterward endure as
troublesome and burdensome in our prayer. Scarcely is the thought of them driven away from
the eyes of the heart by the hand of holy desire; scarcely are their phantoms overcome
through the laments of penance. But when we persist intensely in our prayer, we fix Jesus
as He passes by in our mind. Hence it is added there: And Jesus, standing still, commanded
him to be brought to Him. Behold, He who was passing by before now stands still, because
while we still suffer the crowds of phantasms in prayer, we perceive Jesus as somewhat
passing by.

But when we persist intensely in prayer, Jesus stands still to restore our sight, because
God is fixed in the heart, and the lost light is restored. Yet in this matter the Lord
suggests something else to us, which can be usefully understood concerning His humanity
and divinity. For Jesus passing by heard the blind man crying out, but standing still He
performed the miracle of illumination. For to pass by belongs to humanity, to stand still
belongs to divinity. Through His humanity indeed He experienced being born, growing,
dying, rising again, coming from place to place. Therefore, since in divinity there is no
changeableness, and this very thing—to be changed—is to pass by, certainly that passing by
is from the flesh, not from the divinity. But through His divinity it belongs to Him
always to stand still, because He is present everywhere, neither coming through movement
nor departing through movement. Therefore the Lord passing by hears the blind man crying
out, but standing still illuminates him, because through His humanity He had compassion on
the cries of our blindness and showed mercy, but He poured into us the light of grace
through the power of His divinity. And it should be noted what He says to the blind man as
he approaches: "What do you want Me to do for you? Did He who was able to restore light
not know what the blind man wanted? But He wishes to be asked for that which He foreknows
both that we will ask and that He will grant.

For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what
you need before you ask Him. Therefore He requires to be asked for this reason: He
requires it in order to arouse the heart to prayer. Hence the blind man immediately added:
"Lord, that I may see. Behold, the blind man seeks from the Lord not gold, but light. He
considers it worthless to seek anything apart from light, because even if a blind man can
possess anything whatsoever, without light he cannot see what he has. Let us therefore
imitate, dearly beloved brethren, him whom we have heard was saved both in body and in
mind. Let us not seek from the Lord false riches, nor earthly gifts, nor fleeting honors,
but light; and not that light which is confined to a place, which ends with time, which is
interrupted by the variation of nights, which is perceived by us in common with beasts,
but let us seek the light which we can see together with the angels alone, which no
beginning commences nor any end confines. To this light, indeed, faith is the way. Hence
rightly it is immediately answered to the blind man as he is enlightened: "Receive your
sight, your faith has saved you. But to these things carnal thinking says: How can I seek
spiritual light, which I cannot see? How is it certain to me that it exists, since it does
not shine upon my bodily eyes?

To which thought, indeed, anyone may briefly respond that even these very things which he
perceives, he thinks not through the body but through the soul. And no one sees his own
soul, yet he does not doubt that he has a soul which he does not see. For the visible body
is governed by the invisible soul. But if what is invisible is taken away, immediately
that which seemed to stand visibly collapses. Therefore from an invisible substance one
lives in this visible life, and is the existence of an invisible life doubted? But let us
now hear what happened to the blind man who was asking, or what he himself did. It
follows: "Immediately he saw, and followed him. He sees and follows who puts into practice
the good that he understands. But he sees and does not follow who indeed understands the
good, but disdains to do good works. If therefore, dearest brothers, we now recognize the
blindness of our pilgrimage, if by believing in the mystery of our Redeemer we sit by the
wayside, if by praying daily we seek light from our Creator, if having been illuminated
after our blindness we now see that same light through understanding, let us follow in our
works the Jesus whom we perceive in our mind. Let us observe where he walks, and by
imitating hold to his footsteps. For he follows Jesus who imitates him. For this reason he
says: "Follow me, and let the dead bury their dead. For "follow" means "imitate.

Again he admonishes on this point, saying: "If anyone serves me, let him follow me. Let us
therefore consider where he walks, that we may deserve to follow. Behold, though he is
Lord and Creator of the angels, about to take up our nature which he created, he came into
the womb of the Virgin. Yet he did not wish to be born in this world through the wealthy;
he chose poor parents. Hence even a lamb to be offered for him was lacking; his mother
found young doves and a pair of turtledoves for the sacrifice. He did not wish to prosper
in the world; he endured reproaches and mockeries; he bore spitting, scourging, blows, a
crown of thorns, and the cross; and because we fell from inner joy through delight in
bodily things, he showed with what bitterness one returns there. What therefore ought man
to suffer for himself, if God endured such things for men? He therefore who has now
believed in Christ, but still pursues the gains of avarice, is lifted up in the pride of
honor, burns with the torches of envy, pollutes himself with the filth of lust, desires
the prosperous things that are in the world—he disdains to follow the Jesus in whom he has
believed. For he walks by a different path, if he seeks joys and pleasures, when his guide
showed him the way of bitterness. Let us therefore call back before our eyes the sins we
have committed;

let us consider how terrible is the judge who comes to punish these things; let us form
our mind for lamentation; let our life become bitter for a time in repentance, lest it
feel eternal bitterness in punishment. For through weeping we are led to eternal joys, as
Truth promises when it says: "Blessed are those who mourn, for they shall be comforted.
But through joys one arrives at weeping, as this same Truth attests when it says: "Woe to
you who laugh now, for you shall mourn and weep. If therefore we seek the joy of reward at
our arrival, let us hold to the bitterness of repentance on the way. And so it happens
that not only does our life advance toward God, but this very conversion of ours kindles
others to the praise of God. Hence it is added there: "And all the people, when they saw
it, gave praise to God."

HOMILY 3

Delivered to the people in the basilica of the holy martyr Felicitas, on the day of her
nativity.

Reading from the Holy Gospel According to Matthew

At that time, while Jesus was speaking to the crowds, behold, his mother and brothers
stood outside, seeking to speak with him. And someone said to him: Behold, your mother and
your brothers are standing outside, seeking you. But he, answering the one who spoke to
him, said: Who is my mother, and who are my brothers? And extending his hands toward his
disciples, he said: Behold my mother and my brothers. For whoever does the will of my
Father who is in heaven, he is my brother, and sister, and mother. The reading recited
from the Holy Gospel, dearly beloved brethren, is brief, but laden with the great weight
of mysteries. For Jesus, our Creator and Redeemer, pretends not to know His mother, and
indicates who is His mother and who are His relatives not through kinship of the flesh,
but through union of the spirit, saying: "Who is my mother, and who are my brethren? For
whoever does the will of my Father who is in heaven, he is my brother, and sister, and
mother. By these words, what else does He suggest to us, except that He gathers many who
are obedient to His commands from among the Gentiles, and does not acknowledge Judea, from
whose flesh He was born?

Hence also His mother, when she is seemingly not acknowledged, is said to be standing
outside, because clearly the Synagogue is not recognized by its Author, since, while
holding to the observance of the Law, it lost spiritual understanding, and fixed itself
outside in guarding the letter. But since he who does the will of the Father is called
sister and brother of the Lord, on account of both sexes who are gathered to the faith,
this is not surprising; yet it is greatly to be wondered how one is also called mother.
For he deigned to call his faithful disciples brothers, saying: Go, announce to my
brothers. Therefore, he who could become a brother of the Lord by coming to faith—it must
be asked how he can also be a mother? But we should know that one who is a brother and
sister of Christ by believing becomes a mother by preaching. For one gives birth to the
Lord, as it were, when one has poured him into the heart of the hearer. And one becomes
his mother if through one's voice the love of the Lord is begotten in the mind of one's
neighbor. To confirm this matter fittingly for us, blessed Felicity is present, whose
birthday we celebrate today, who by believing became a handmaid of Christ, and by
preaching was made a mother of Christ.

For she feared to leave her seven sons, as is read in the more accurate accounts of her
deeds, alive in the flesh after her, just as carnal parents usually fear to send their
dead children before them. For when she was seized in the labor of persecution, she
strengthened the hearts of her sons by preaching the love of the heavenly fatherland, and
she brought forth in spirit those whom she had borne in the flesh, so that by preaching
she might bear to God those whom she had borne in the flesh to the world. Consider,
dearest brothers, a manly heart in a womanly body. She stood undaunted before death. She
feared to lose the light of truth in her sons, if she had not been bereaved. Shall I then
call this woman a martyr? Rather, more than a martyr. Certainly the Lord, when He spoke of
John, said: "What did you go out into the desert to see? A prophet? Indeed I say to you,
and more than a prophet. And John himself, when asked, answered, saying: "I am not a
prophet. For he who knew himself to be more than a prophet denied being a prophet. He is
therefore called more than a prophet because the office of a prophet is to foretell things
to come, not also to show them. But John is more than a prophet because he pointed out
with his finger the one whom he proclaimed with his word.

I would therefore call this woman not a martyr, but more than a martyr, who, having sent
seven pledges ahead to the kingdom, came first but arrived eighth. The mother beheld the
death of her sons both in anguish and undaunted; she applied the joy of hope to the pain
of nature. She feared for them while living, she rejoiced when they were dying. She wished
to leave no one behind her, lest if she had any survivor, she could not have a companion.
Let no one among you, dearest brothers, suppose that her heart was not at all struck by
carnal affection when her sons were dying. For she could not see her sons, whom she knew
to be her own flesh, dying without grief; but there was an inner force of love that
conquered the pain of the flesh. Hence also to Peter, about to suffer, it is said: "When
you are old, you will stretch out your hands, and another will gird you and lead you where
you do not wish to go. For if Peter had completely not wished to suffer for Christ, he
could not have done so; but the martyrdom which he did not wish through the weakness of
the flesh, he loved through the strength of the spirit. While through the flesh he
trembles at punishments, through the spirit he exults toward glory; and it was
accomplished that the torment of martyrdom... So we also, when we seek the joy of
salvation, drink the bitter cup of purification.

The bitterness in the cup displeases, but the health to be restored through bitterness
pleases. Therefore Felicity loved her sons according to the flesh, but for love of the
heavenly fatherland she wished even those whom she loved to die before her eyes. She
herself received their wounds, but she herself grew through those same ones who preceded
her to the kingdom. Rightly therefore I would call this woman more than a martyr, who,
having been desirably extinguished so many times in her sons, while she obtained multiple
martyrdom, surpassed even the palm of martyrdom itself. It is said that among the ancients
there was a custom that whoever became consul would hold his place of honor according to
the order of time; but if anyone coming later to the consulship became consul not once,
but perhaps twice or three times, he would surpass in praise and honor even those who had
been consuls no more than once. Blessed Felicity therefore surpassed the martyrs, because,
with so many sons dying before her, she frequently died for Christ, since her own death
alone was not sufficient for her love of Him. Let us consider, brothers, this woman; let
us consider ourselves, who are men in bodily members, and in comparison with her what
shall we be thought? For often we propose to do certain good things, but if even the
slightest word bursts forth against us from the mouth of a mocker, we immediately recoil,
broken and confused, from the intention of our action.

Behold, mere words often call us back from good work. But torments could not break
Felicity from her holy intention. We stumble at a breath of cursing; she passed through
even to the kingdom by the sword, and considered as nothing whatever stood in her way. We
are unwilling to give away even our superfluous possessions at the Lord's commands; she
not only offered her substance to God, but for His sake gave even her own flesh. We, when
we lose children by divine decree, mourn without consolation; she would have lamented them
as dead if she had not offered them. When therefore the strict Judge shall come to that
terrible examination, what shall we men say when we see the glory of this woman? What
excuse will there be for men on account of the weakness of their mind, when she shall be
shown forth who conquered both the world and her sex? Let us therefore follow, dearest
brothers, the strict and harsh way of the Redeemer; for by the practice of virtues it has
already been made so smooth that women are pleased to walk upon it. Let us despise all
present things, for those things which can pass away are nothing. Let it be shameful to
love what clearly perishes quickly. Let not the love of earthly things overcome us, let
not pride puff us up, let not anger tear us apart, let not luxury pollute us, let not envy
consume us.

Out of love for us, dearest brothers, our Redeemer died, and let us learn through love of
Him to conquer ourselves. If we do this perfectly, we shall not only escape impending
punishments, but we shall be rewarded with glory together with the martyrs. For although
the occasion of persecution is lacking, yet our peace also has its own martyrdom, because
even if we do not subject the necks of our flesh to the sword, yet with the spiritual
sword we slay carnal desires in our mind, with His help, etc.

HOMILY 4

Delivered to the people in the basilica of Saint Stephen the martyr, concerning the
apostles.

Reading of the Holy Gospel According to Matthew

At that time, Jesus sent his twelve disciples, instructing them and saying: Do not go into
the way of the Gentiles, and do not enter into the cities of the Samaritans, but rather go
to the lost sheep of the house of Israel. And as you go, preach, saying that the kingdom
of heaven has drawn near. Heal the sick, raise the dead, cleanse the lepers, cast out
demons. Freely you have received, freely give. Do not possess gold, nor silver, nor money
in your belts; no bag for the journey, nor two tunics, nor sandals, nor a staff. For the
laborer is worthy of his food. Since it is evident to all, dearest brothers, that our
Redeemer came into the world for the redemption of the nations, and since we see
Samaritans being called to faith daily, what does it mean that when sending the disciples
to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the
cities of the Samaritans, but go rather to the lost sheep of the house of Israel"? Unless
we understand from the outcome of the event that He wished the preaching to be first to
Judea alone, and afterward to all nations, so that when she, though called, refused to be
converted, the holy preachers might come in due order to the calling of the nations, and
thus our Redeemer's preaching, rejected by His own people, might seek the Gentile peoples
as though they were strangers;

and what was done as a testimony to the Jews might become an increase of grace for the
Gentiles. For there were then some who were to be called from Judea, and some from the
Gentiles who were not yet to be called. For in the Acts of the Apostles we read that when
Peter preached, first three thousand Hebrews believed, and afterward five thousand. And
when the apostles wished to preach to the Gentiles in Asia, they are recorded to have been
forbidden by the Spirit; and yet the same Spirit who first forbade the preaching afterward
poured it into the hearts of the Asians. For it has been a long time since all of Asia
believed. Therefore He first forbade what He afterward brought about, because there were
then in that land those who were not to be saved. There were then in that land those who
did not yet deserve to be restored to life, nor yet to be judged more severely for having
despised the preaching. By a subtle and hidden judgment, therefore, holy preaching is
withdrawn from the ears of certain people, because they do not deserve to be raised up by
grace. Hence it is necessary, dearest brothers, that in everything we do, we fear the
hidden counsels of almighty God over us, lest while our mind, scattered outwardly, does
not recall itself from its pleasure, the Judge within terribly arranges adversities
against it. Perceiving this well, the Psalmist says:

"Come and see the works of the Lord, how terrible He is in His counsels over the sons of
men. For he saw that one is mercifully called, while another is rejected as justice
demands. And because the Lord arranges some things by sparing, and other things by showing
wrath, he trembled at what he could not penetrate. And because he saw Him to be not only
unsearchable, but also inflexible in certain of His judgments, he declared Him to be
terrible in His counsels. Now let us hear what is commanded when the preachers are sent.
"Go and preach, saying: The kingdom of heaven is at hand. This, dearest brothers, even if
the Gospel were silent, the world proclaims. For its ruins are its voices. For the world,
which has fallen from its glory after being worn down by so many blows, shows us, as it
were, from close at hand, another kingdom that follows. It is already bitter even to those
by whom it is loved. Its very ruins proclaim that it should not be loved. For if a shaken
house threatened to collapse, whoever lived in it would flee; and one who had loved it
while it stood would hasten to withdraw as quickly as possible from it as it falls. If
therefore the world is falling and we embrace it by loving it, we wish to be crushed
rather than to dwell in safety, because no reasoning separates us from its ruin when love
binds us to its sufferings.

It is easy, therefore, now when we see all things destroyed, to separate our heart from
love of it. But this was most difficult at that time when they were sent to preach the
invisible kingdom of heaven while they saw earthly kingdoms flourishing far and wide on
every side. Hence also miracles were added to the holy preachers, so that the power
displayed might give faith to their words, and that those who preached new things might do
new things, as is added in this same reading: "Heal the sick, raise the dead, cleanse the
lepers, cast out demons. When the world was flourishing, when the human race was
increasing, when the flesh was subsisting long in this life, when the abundance of things
was overflowing, who upon hearing would believe that there was another life? Who would
prefer invisible things to visible things? But when the sick were returning to health,
when the dead were rising to life, when lepers were receiving cleanliness of flesh, when
demoniacs were snatched from the power of unclean spirits, with so many visible miracles
performed, who would not believe what he heard about invisible things? For visible
miracles shine forth for this purpose: that they may draw the hearts of those who see them
to faith in invisible things, so that through what is done wondrously on the outside, what
is within may be perceived to be far more wondrous.

Hence now also, when the number of the faithful has increased, there are many within the
holy Church who hold to a life of virtues but do not have the signs of virtues, because a
miracle is shown outwardly in vain if what it should work inwardly is lacking. For
according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to
believers, but to unbelievers. Hence also that same distinguished preacher, amidst the
words of his preaching, raised by praying, in the sight of all the unbelievers, Eutychus
who had fallen asleep and fallen from the window and was completely extinguished from
life. Coming to Malta, and knowing the island was full of unbelievers, he healed by
praying the father of Publius who was afflicted with dysentery and fevers. But his
companion on his journey and helper in his holy preaching, Timothy, who was growing weak
from a stomach ailment, he does not cure by a word but restores by the art of medicine,
saying: "Use a little wine, for your stomach and your frequent infirmities. Why then does
he who saves an unbelieving sick person with a single prayer not also strengthen his sick
companion with prayer? Because surely that one who was not inwardly alive needed to be
healed outwardly through a miracle, so that through what the external power displayed, the
internal virtue might animate him to life. But to the faithful sick companion, outward
signs did not need to be shown, since he was living healthily within.

But having granted the power of preaching, having granted the miracles of virtues, let us
hear what our Redeemer adds: Freely you have received, freely give. For he foreknew that
some would bend this very gift of the received Spirit to the use of commerce, and turn the
signs of miracles to the service of avarice. Hence it is that Simon Magus, seeing miracles
performed through the laying on of hands, wished to obtain the gift of the Holy Spirit
with money, namely so that he might sell more wickedly what he had acquired wrongly. Hence
our Redeemer, having made a whip of cords, drove the crowds from the temple and overturned
the seats of those selling doves. Indeed, to sell doves is to give the laying on of hands
by which the Holy Spirit is received, not for the merit of life, but for payment. But
there are some who indeed do not receive rewards of money from ordination, yet bestow
sacred orders for human favor, and from that very generosity seek only the recompense of
praise. These certainly do not bestow freely what was freely received, because from the
service of holiness they have rendered, they seek the coin of favor. Hence the prophet
spoke well when describing the just man, saying: Who shakes his hands free from every
gift. For he does not say: Who shakes his hands from a gift, but added from every, because
one thing is a gift from service, another a gift from the hand, another a gift from the
tongue.

A gift from service is deference unduly rendered, a gift from the hand is money, a gift
from the tongue is favor. Therefore he who bestows sacred orders shakes his hands free
from every gift when in divine matters he seeks not only no money, but also no human
favor. But you, most beloved brethren, whom the secular state holds, when you learn what
our circumstances are, turn the eyes of your mind back to your own. Do all things among
yourselves freely. Do not seek the reward of your work in this world, which you now
perceive has failed with such great speed. Just as you wish your evil deeds to be hidden
so that others may not see them, so take care that your good deeds do not appear for human
praise. Do not do evil things in any way, nor good things for temporal reward. Seek as the
witness of your work the very one whom you await as judge. Let him now see that your good
deeds are hidden, so that at the time of his recompense he may display them publicly. Just
as you provide food daily to your flesh lest it fail, so let your daily nourishment for
your mind be good works. The body is fed with food; let the spirit be nourished with pious
work. What you give to your mortal flesh, do not deny to your soul that will live forever.

For if ever a sudden fire consumes a dwelling, whoever was its owner seizes what he can
and flees, counting it gain if he carries anything away from the flames. Behold, the flame
of tribulations is burning up the world, and the end now near is devastating like fire all
the things that seemed beautiful in it. Therefore, most beloved brethren, count it the
greatest gain if you snatch something from it to take with you, if you carry anything away
as you flee, if what could perish by remaining you preserve for your perpetual reward by
giving it away. Indeed, we lose all earthly things by keeping them, but we preserve them
by giving them away generously. Times flee with speed. Therefore, since we are driven with
great urgency to see our judge more quickly, let us prepare ourselves for him with good
deeds in haste, by the gift of our Lord, etc.

HOMILY 5

Delivered to the people in the basilica of blessed Andrew the apostle, on the day of his
nativity. Reading from the Holy Gospel according to Matthew. At that time, Jesus, walking
by the Sea of Galilee, saw two brothers, Simon, who is called Peter, and Andrew his
brother, casting a net into the sea (for they were fishermen), and he said to them: Come,
follow me, and I will make you become fishers of men. And they immediately, leaving their
nets, followed him. And going on from there, he saw two other brothers, James the son of
Zebedee, and John his brother, in a boat with Zebedee their father, mending their nets,
and he called them. And they immediately, leaving their nets and their father, followed
him. You have heard, dearest brothers, that at the voice of a single command, Peter and
Andrew, leaving their nets, followed the Redeemer. They had seen him perform no miracles
yet, they had heard nothing from him about the reward of eternal recompense; and yet at
one command of the Lord they forgot what they seemed to possess. How many of his miracles
do we see, with how many scourges are we afflicted, by how many harsh threats are we
deterred, and yet we disdain to follow him when he calls? He who admonishes us about
conversion already sits in heaven; he has already subjected the necks of the nations to
the yoke of faith, he has already laid low the glory of the world, he already announces,
as its ruins multiply, that the day of his strict judgment draws near;

and yet our proud mind does not wish to abandon willingly what it loses daily against its
will. What then, dearest ones, what shall we say at his judgment, we who are neither bent
by commands nor corrected by blows from the love of the present age? But perhaps someone
may say to himself in silent thoughts: At the Lord's voice, what or how much did each of
these fishermen leave behind, who had almost nothing? But in this matter, dearest
brothers, we ought to weigh the affection rather than the wealth. He left much who
retained nothing for himself; he left much who, however little it was, abandoned
everything. Certainly we both possess what we have with love, and seek from desire those
things we do not have at all. Therefore Peter and Andrew left much, since each also
abandoned the desires of having. He left much who renounced his longings along with the
thing he possessed. Therefore those who followed gave up as much as could be desired by
those who did not follow. Let no one therefore, even when he sees that certain people have
left many things behind, say to himself: I want to imitate these despisers of the world,
but I have nothing to leave behind. You leave many things, brothers, if you renounce
earthly desires. For our external possessions, however small, are sufficient for the Lord.
For he weighs the heart, not the substance; nor does he consider how much is offered in
his sacrifice, but from how much it is brought forth.

For if we weigh external substance, behold, our holy merchants purchased the perpetual
life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet
the kingdom of God is worth as much as you have. For it was worth half his substance to
Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly
taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two
small coins to the widow; it was worth a cup of cold water to another. The kingdom of God,
therefore, as we said, is worth as much as you have. Consider therefore, brothers, what is
cheaper when purchased, what is more precious when possessed. But perhaps not even a cup
of cold water is available to be offered to one in need; even then the divine word
promises us security. For when the Redeemer was born, the citizens of heaven were
revealed, who cried out: Glory to God in the highest, and on earth peace to men of good
will. For before the eyes of God the hand is never empty of a gift, if the treasury of the
heart has been filled with good will. Hence the Psalmist says: In me, O God, are your vows
which I shall pay, praises to you. As if he were saying openly:

Even if outwardly I do not have gifts to offer, yet within myself I find what I may place
upon the altar of your praise, because you who are not fed by our giving are better
pleased by the offering of the heart. For nothing richer than good will is offered to God.
But good will is to fear the adversities of another as our own, to rejoice in the
prosperity of our neighbor as in our own advancement, to consider the losses of others as
our own, to reckon the gains of others as our own, to love a friend not for the sake of
the world but for the sake of God, to tolerate even an enemy by loving him, to do to no
one what you do not wish to suffer, to deny to no one what you justly desire to be
rendered to yourself, not only to assist the needs of your neighbor according to your
abilities, but to wish to help even beyond your abilities. What then is richer than this
holocaust, when through what the soul sacrifices to God on the altar of the heart, it
slays itself? But this sacrifice of good will is never fully paid unless desire for this
world is perfectly abandoned. For whatever we covet in it, we without doubt envy our
neighbors. For it seems that what another obtains is lacking to us. And because envy
always conflicts with good will, as soon as the former seizes the mind, the latter
departs.

Therefore the holy preachers, that they might perfectly love their neighbors, strove to
love nothing in this age, never to desire anything, to possess nothing even without
desire. Looking upon them well, Isaiah says: "Who are these that fly as clouds, and as
doves to their windows? For he saw them despise earthly things, draw near to heavenly
things in mind, rain down words, flash forth miracles. And those whom holy preaching and
sublime life had lifted up from earthly contagions, he calls both flying and clouds.
Moreover our windows are our eyes, because through them the soul looks upon what it
desires outwardly. But the dove is a simple animal, and free from the malice of gall.
Therefore they are as doves to their windows who covet nothing in this world, who look
upon all things simply, and are not drawn by the zeal of rapacity in what they see. But on
the contrary, the kite and not the dove is at its windows, who pants with desire for
plunder at what it considers with its eyes. Therefore, dearest brothers, since we
celebrate the birthday of blessed Andrew the apostle, we ought to imitate what we honor.
Let the solemnity of a changed mind show the service of our devotion; let us despise what
is earthly, and leaving behind temporal things, let us purchase eternal ones. But if we
cannot yet leave our own possessions, let us at least not covet those of others.

If our mind is not yet kindled with the fire of charity, let it have the bridle of fear in
its ambition, so that invigorated by the steps of its progress, while it is restrained
from desire for others' goods, it may eventually be led to despise its own, with the help
of our Lord Jesus Christ, etc.

HOMILY 6

Delivered to the people in the basilica of Saints Marcellinus and Peter, on the third
Sunday of the Advent of the Lord.

Reading from the Holy Gospel According to Matthew

At that time, when John had heard in prison about the works of Christ, sending two of his
disciples, he said to him: Are you he who is to come, or do we look for another? And Jesus
answering, said to them: Go and report to John what you have heard and seen. The blind
see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor
have the gospel preached to them, and blessed is he who shall not be scandalized in me.
And when they went their way, Jesus began to say to the multitudes concerning John: What
did you go out into the desert to see? A reed shaken by the wind? But what did you go out
to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are
in the houses of kings. But what did you go out to see? A prophet? Yes, I tell you, and
more than a prophet. For this is he of whom it is written: Behold, I send my angel before
your face, who shall prepare your way before you. We must inquire, dearly beloved
brethren, why John—a prophet and more than a prophet, who pointed out the Lord coming to
the baptism at the Jordan, saying: "Behold the Lamb of God, behold him who takes away the
sin of the world"; who, considering both his own humility and the power of Christ's
divinity, says:

"He who is of the earth speaks of the earth, but he who comes from heaven is above
all"—why, when placed in prison and sending his disciples, he asks: "Are you he who is to
come, or do we look for another? As if he did not know the one he had pointed out, and did
not know whether he was the one whom he had proclaimed by prophesying, baptizing, and
pointing him out. But this question is quickly resolved if the time and order of events is
considered. For standing at the waters of the Jordan, he declared that this was the
Redeemer of the world; but sent to prison, he asks whether he himself is coming—not
because he doubts that he is the Redeemer of the world, but he asks in order to know
whether he who had come into the world by himself would also descend by himself to the
prison of hell. For he whom John had announced to the world as his forerunner, he was now
preceding to hell by dying. Therefore he says: "Are you he who is to come, or do we look
for another? As if he were openly saying: Just as you deigned to be born for mankind,
indicate whether you also deign to die for mankind, so that I who have been the forerunner
of your birth may also become the forerunner of your death, and may announce to hell that
you are coming, whom I have already announced as having come to the world.

Hence also, when the Lord was asked, after enumerating the miracles of his power, he
immediately responded about the humility of his death, saying: "The blind see, the lame
walk, lepers are cleansed, the deaf hear, the dead rise, the poor have the gospel preached
to them, and blessed is he who is not scandalized in me. Seeing so many signs and such
great powers, no one could be scandalized, but only marvel. But the mind of unbelievers
suffered grave scandal in him when they saw him dying even after so many miracles. Hence
Paul also says: "But we preach Christ crucified, to the Jews indeed a scandal, but to the
Gentiles foolishness. For it seemed foolish to men that the author of life should die for
mankind; and from this, man took scandal against him, from which he ought rather to have
become more indebted. For God is to be honored by men all the more worthily, the more he
undertook even unworthy things for mankind. What therefore does it mean to say: "Blessed
is he who is not scandalized in me," except to signify openly the abjection and humility
of his death? As if he were plainly saying: I indeed do wondrous things, but I do not
disdain to suffer lowly things. Therefore, since I follow you in dying, men must take
great care not to despise in me the death, while they venerate the signs. But after John's
disciples were dismissed, let us hear what He says to the crowds about the same John:

"What did you go out into the desert to see? A reed shaken by the wind? This He clearly
brought forth not by affirming, but by denying. For a reed, as soon as a breeze touches
it, bends to the other side. And what is signified by the reed but a carnal mind? Which,
as soon as it is touched by favor or detraction, immediately inclines to either side. For
if a breeze of favor blows from human lips, it rejoices, is lifted up, and bends itself
entirely, as it were, toward grace. But if from the same place whence the breeze of praise
was coming, a wind of detraction bursts forth, it immediately inclines him, as it were, to
the other side, toward the violence of fury. But John was not a reed shaken by the wind,
because neither did flattery make him gentle, nor did anyone's detraction make him harsh
with anger. Neither did prosperity know how to lift him up, nor adversity to cast him
down. Therefore John was not a reed shaken by the wind, whom no change of circumstances
bent from the uprightness of his position. Let us learn therefore, dearest brothers, not
to be a reed shaken by the wind; let us make firm our mind placed amid the breezes of
tongues, let the posture of our mind stand unbending. Let no detraction provoke us to
anger, and let no favor incline us to the relaxation of useless grace.

Let not prosperity lift us up, nor adversity disturb us, so that we who are fixed in the
solidity of faith may in no way be moved by the changeableness of passing things. But
still more is added about the description of him: "But what did you go out into the desert
to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are
in the houses of kings. For John is described as having been clothed in woven camel's
hair. And what does it mean to say, "Behold, those who are clothed in soft garments are in
the houses of kings," except to demonstrate by a clear statement that those who flee from
enduring hardships for God do not serve the heavenly King but an earthly one, but rather,
devoted only to external things, they seek the softness and pleasure of the present life?
Therefore let no one think that there is no sin in the extravagance and pursuit of
clothing, because if this were not a fault, the Lord would in no way have praised John for
the roughness of his garment. If this were not a fault, the apostle Peter would never have
restrained women through his epistle from the desire for costly garments, saying: "Not in
costly apparel. Consider, therefore, what a fault it is for men also to desire that from
which the pastor of the Church took care to prohibit even women.

Although what is said about John not being clothed in soft garments can also be understood
in another way through its symbolic meaning. For he was not clothed in soft garments
because he did not nurture the life of sinners with flatteries, but rebuked them with the
force of harsh denunciation, saying: "Brood of vipers, who has shown you how to flee from
the wrath to come? Hence it is also said through Solomon: "The words of the wise are like
goads, and like nails driven deep. For the words of the wise are compared to nails and
goads because they do not know how to caress the faults of sinners, but to pierce them.
But what went you out into the desert to see? A prophet? Yes, I say to you, and more than
a prophet. For the office of a prophet is to foretell things to come, not also to show
them. John therefore is more than a prophet, because the one whom he had prophesied by
going before, he also pointed out by showing. But since he is denied to be a reed shaken
by the wind, since he is said not to be clothed in soft garments, since the name of
prophet is declared to be inadequate for him, let us now hear what may worthily be said of
him. There follows: This is he of whom it is written: Behold, I send my angel before your
face, who will prepare your way before you.

For what is called angelus in Greek is called nuntius (messenger) in Latin. Rightly
therefore he who is sent to announce the heavenly judge is called an angel, that he may
preserve in his name the dignity which he fulfills in his work. It is indeed a lofty name,
but his life is not inferior to his name. Beloved brothers, let us not say it to our
judgment, since all who are designated by the name of priest are called angels, as the
prophet attests when he says: "The lips of the priest guard knowledge, and they seek the
law from his mouth, because he is the angel of the Lord of hosts. But you too, if you
wish, can merit the loftiness of this name. For each one of you, insofar as he is able,
insofar as he has received the grace of heavenly inspiration, if he calls back his
neighbor from wickedness, if he takes care to exhort him to do good, if he proclaims the
eternal kingdom or punishment to one who errs, when he bestows the words of holy
proclamation, he surely becomes an angel. And let no one say: "I am not sufficient to
admonish, I am not fit to exhort. Offer what you can, lest what you received and kept
badly be demanded of you in torments. For he who studied to hide his talent rather than to
spend it had received no more than one talent.

And we know that in the tabernacle of God not only bowls but also, by the Lord's command,
cups were made. By bowls, indeed, abundant teaching is designated; by cups, however, small
and limited knowledge. One person, full of the teaching of truth, intoxicates the minds of
his hearers. By what he says, therefore, he surely offers a bowl. Another cannot fully
express what he perceives, but because he proclaims it in some way, he surely offers a
taste through a cup. Therefore, placed in God's tabernacle, that is, in the holy Church,
if you cannot minister bowls through the wisdom of teaching, give to your neighbors cups
of a good word insofar as you are able according to divine generosity. Insofar as you
perceive yourselves to have progressed, draw others along with you; desire to have
companions on the way to God. If any of you, brothers, goes to the forum or perhaps to the
baths, he invites someone he sees to be idle to come with him. Let that same earthly
activity of yours be fitting for you, and if you are heading toward God, take care not to
come to him alone. For thus it is written: "Let him who hears say: Come"; so that he who
has already received in his heart the voice of heavenly love may also give forth to his
neighbors the voice of exhortation. And perhaps he does not have bread to offer alms to
the needy; but he who has a tongue has something greater to give.

For it is more to restore with the food of the word a mind that will live forever than to
satisfy with earthly bread the belly of flesh that will die. Therefore, brothers, do not
withhold from your neighbors the alms of the word. I admonish you together with myself
that we refrain from idle speech, that we avoid speaking uselessly. Insofar as we are able
to restrain our tongue, let not words flow away into the wind, since the Judge says:
"Every idle word that men have spoken, they will render an account of it on the day of
judgment. An idle word is one that lacks either the usefulness of righteousness or the
reason of just necessity. Therefore turn idle conversations to the pursuit of edification:
consider how swiftly the times of this life flee away; attend to how strictly the Judge
comes. Place him before the eyes of your heart; make him known to the minds of your
neighbors; so that insofar as your strength allows, if you do not neglect to proclaim him,
you may be worthy to be called angels by him along with John; which may he himself deign
to grant, who lives and reigns as God forever and ever. Amen.

HOMILY 7

Delivered to the people in the basilica of Saint Peter the Apostle, on the Fourth Sunday
of the Advent of the Lord.

Reading from the Holy Gospel According to John

At that time, the Jews sent priests and Levites from Jerusalem to John, to ask him: Who
are you? And he confessed, and did not deny. And he confessed: I am not the Christ. And
they asked him: What then? Are you Elijah? And he said: I am not. Are you the Prophet? And
he answered: No. Therefore they said to him: Who are you, that we may give an answer to
those who sent us? What do you say about yourself? He said: I am the voice of one crying
in the wilderness: Make straight the way of the Lord, as the prophet Isaiah said. And
those who had been sent were from the Pharisees. And they asked him, and said to him: Why
then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet? John answered
them, saying: I baptize in water; but there has stood in your midst one whom you do not
know. He it is who is to come after me, who was made before me, whose sandal strap I am
not worthy to untie. These things took place in Bethany across the Jordan, where John was
baptizing. From the words of this reading, dearest brothers, the humility of John is
commended to us, who, though he was of such great virtue that he could have been believed
to be Christ, chose to stand firmly in himself, lest he be carried away vainly above
himself by human opinion.

For he confessed and did not deny, and he confessed: "I am not the Christ. But because he
said "I am not," he plainly denied what he was not, but did not deny what he was, so that
by speaking the truth he might become a member of Him whose name he would not falsely
claim for himself. Therefore, because he did not wish to grasp at the name of Christ, he
became a member of Christ, since by striving to acknowledge his weakness humbly, he
merited to truly obtain His loftiness. But when the statement of our Redeemer from another
reading is brought to mind, a very complex question arises for us from the words of this
reading. For in another place, when asked by his disciples about the coming of Elijah, the
Lord replied: "Elijah has already come, and they did not recognize him, but did to him
whatever they wished. And if you wish to know, John himself is Elijah. But when John was
asked, he says: "I am not Elijah. What is this, dearest brothers, that what Truth affirms,
the prophet of Truth denies? For "He is" and "I am not" are very different from each
other. How then is he a prophet of Truth if he does not agree with the words of that same
Truth? But if the truth itself is carefully examined, what sounded contradictory between
them is found not to be contradictory. For the angel says to Zechariah concerning John:
"He will go before him in the spirit and power of Elijah.

He is said to be coming in the spirit and power of Elijah because just as Elijah will
precede the second coming of the Lord, so John preceded the first. Just as the former will
be the precursor of the Judge, so the latter was made the precursor of the Redeemer. John
therefore was Elijah in spirit; he was not Elijah in person. What the Lord therefore
declares concerning the spirit, John denies concerning the person, since it was also
fitting that the Lord should speak to his disciples a spiritual statement about John, and
that John should answer the carnal crowds not about his spirit but about his body.
Therefore what John said seems to be contrary to truth, yet he did not depart from the
path of truth. When he also denies that he is a prophet, because evidently he was able not
only to preach the Redeemer but also to demonstrate him, he immediately expresses who he
is when he adds: I am the voice of one crying in the wilderness. You know, dearest
brothers, that the only-begotten Son is called the Word of the Father, as John testifies
when he says: In the beginning was the Word, and the Word was with God, and the Word was
God. And from your own manner of speaking you recognize that the voice sounds first, so
that the word may afterward be heard. Therefore John asserts that he is the voice, because
he precedes the Word.

And so, going before the coming of the Lord, he is called a voice, because through his
ministry the Word of the Father is heard by men. He also cries out in the wilderness,
because he announces the comfort of the Redeemer to abandoned and forsaken Judea. But what
he cries out he indicates when he adds: Make straight the way of the Lord, as Isaiah the
prophet said. The way of the Lord is made straight to the heart when the word of truth is
humbly heard. The way of the Lord is made straight to the heart when one's life is
prepared according to his commandment. Hence it is written: If anyone loves me, he will
keep my word, and my Father will love him, and we will come to him and make our dwelling
with him. Therefore whoever raises his mind in pride, whoever pants with the fevers of
avarice, whoever defiles himself with the pollutions of lust, closes the door of his heart
against the truth; and lest the Lord come to him, he condemns the gates of his soul with
the bars of vices. But still those who were sent inquire further: "Why then do you
baptize, if you are not the Christ, nor Elijah, nor the prophet? Because this was said not
from a desire to learn the truth, but from the malice of pursuing rivalry, the Evangelist
silently made known when he added, saying: "And those who had been sent were from the
Pharisees. As if he openly said:

Those men inquire of John about his actions who do not know how to seek teaching, but only
how to envy. But every holy person, even when questioned with a perverse mind, is not
changed from his pursuit of goodness. Hence John also responded to the words of envy with
proclamations of life. For immediately he adds: "I baptize in water; but there has stood
in your midst one whom you do not know. John baptizes not with the Spirit, but with water,
because, not being able to forgive sins, he washes the bodies of the baptized through
water, but nevertheless does not wash the mind through pardon. Why then does he baptize
who does not remit sins through baptism, unless, preserving the order of his role as
precursor, he who had preceded by being born the one who was to be born, might also
precede by baptizing the Lord who was to baptize; and he who by preaching became the
precursor of Christ, might also become his precursor in baptizing through imitation of the
sacrament? Who, announcing the mystery amid these things, asserts that he both stood in
the midst of men and was unknown, because the Lord appearing through flesh both existed
visible in body and invisible in majesty. Of whom he also adds: "He who comes after me was
made before me. For it is said thus: "Made before me," as if it were said, "Placed before
me. Therefore he comes after me, because he was born afterward;

but he was made before me, because he was preferred to me. But saying these things a
little earlier, he also opened the reasons for his preference when he added: "Because he
was before me. As if he openly said: Hence he surpasses me even though born after me,
because the times of his birth do not confine him. For he who is born in time through a
mother was begotten without time from the Father. He shows by adding with what great
reverence of humility he is indebted to him: "Whose sandal strap I am not worthy to untie.
The custom among the ancients was that if someone did not wish to take as wife the one who
was suited to him, he who came as bridegroom by right of kinship to her would untie his
sandal. What then did Christ appear as among men, if not the bridegroom of holy Church? Of
whom the same John also says: "He who has the bride is the bridegroom. But because men
thought John was the Christ, which the same John denies, he rightly declares himself
unworthy to untie the strap of his sandal. As if he openly said: I am unable to uncover
the footsteps of our Redeemer, because I do not undeservedly usurp for myself the name of
bridegroom. This however can also be understood in another way. For who does not know that
sandals are made from dead animals?

But the Lord coming incarnate appeared as if shod, because in his divinity he assumed the
dead flesh of our corruption. Hence also through the Prophet he says: "Over Edom I will
extend my sandal. For by Edom the Gentile world is signified, and by the sandal the
assumed mortality is designated. Therefore the Lord asserts that he extends his sandal
over Edom, because when he became known to the Gentiles through flesh, divinity came to us
as if shod. But the human eye does not suffice to penetrate this mystery of the
incarnation. For it can in no way be investigated how the Word becomes embodied, how the
supreme and life-giving Spirit is animated within the womb of a mother, how he who has no
beginning both exists and is conceived. The strap of the sandal therefore is the binding
of the mystery. And so John is not able to untie the strap of his sandal, because he does
not suffice to investigate even the mystery of his incarnation, he who recognized it
through the spirit of prophecy. What therefore does it mean to say: "I am not worthy to
untie the strap of his sandal," except openly and humbly to profess one's own ignorance?
As if he plainly said: What wonder if he is preferred to me, whom I consider indeed born
after me, but whose mystery of birth I do not comprehend? Behold John, filled with the
spirit of prophecy, shines forth with wondrous knowledge, and yet he intimates concerning
himself that which he does not know.

In this matter we must consider, dearest brothers, and reflect with all our attention how
holy men, in order to preserve in themselves the virtue of humility, when they know
certain things wonderfully, strive to recall before the eyes of their mind what they do
not know, so that while they consider their weakness in one respect, their spirit may not
be exalted in that respect in which it is perfect. For knowledge is a virtue, but humility
is the guardian of virtue. It remains therefore that in all that it knows the mind should
humble itself, lest the wind of pride carry away what the virtue of knowledge has
gathered. When you do good things, brothers, always recall to memory the evil things you
have done, so that while fault is carefully observed, the mind may never carelessly
rejoice in good work. Consider as your superiors one another, especially those who are not
committed to your charge, your neighbors, because even those whom you see doing certain
wicked things—you do not know what good things may lie hidden in them. Therefore let each
one strive to be great, but yet in some way not know that he is, lest while he arrogantly
attributes greatness to himself, he lose it. For hence it is said through the prophet:
"Woe to you who are wise in your own eyes, and prudent before yourselves. Hence Paul says:
"Be not wise in your own eyes. Hence against the proud Saul it is said:

"When you were little in your own eyes, you were made head among the tribes of Israel. As
if it were openly said: When you saw yourself as little, I made you great above others.
But because you now see yourself as great, you are esteemed little by me. On the contrary,
when David despised the power of his kingdom by dancing before the ark of the Lord's
covenant, he said: "I will play and become more vile than I have become, and I will be
humble in my own eyes. For whom would it not exalt to break the jaws of lions, to tear
apart the arms of bears, to be chosen while his elder brothers were passed over, to be
anointed to the governance of the kingdom when the previous king was rejected, to strike
down Goliath—fearsome to all—with a single stone, to bring back the numerous foreskins
proposed by the king after slaying the foreigners, to receive the kingdom by promise, and
afterward to possess the entire Israelite people without any opposition? And yet in all
these things he despises himself, who confesses that he is humble in his own eyes. If
therefore holy men, even when they do mighty deeds, think lowly of themselves, what will
those say in their own excuse who swell with pride without any virtuous work? But even if
any good works are present, they are nothing unless they are seasoned with humility. For a
wondrous deed accompanied by pride does not elevate but weighs down.

For he who gathers virtues without humility carries dust in the wind; and from the very
source whence he seems to carry something, he is more grievously blinded. In all things
that you do, therefore, my brothers, hold fast to humility as the root of good work; and
look not to those to whom you are already superior, but to those to whom you are still
inferior, so that while you set before yourselves the examples of better persons, you may
always be able to ascend to greater things through humility.

HOMILY 8

Delivered to the people in the basilica of the blessed Virgin Mary, on the day of the
Nativity of the Lord.

Reading from the Holy Gospel According to Luke

At that time, a decree went out from Caesar Augustus that the whole world should be
enrolled. This first enrollment was made by Quirinius, the governor of Syria. And all went
to be enrolled, each to his own city. And Joseph also went up from Galilee, from the city
of Nazareth, into Judea, to the city of David, which is called Bethlehem, because he was
of the house and family of David, to be enrolled with Mary, his betrothed wife, who was
with child. And it came to pass that while they were there, the days were fulfilled for
her to give birth. And she brought forth her firstborn son; and she wrapped him in
swaddling clothes, and laid him in a manger, because there was no room for him in the inn.
And there were shepherds in the same region, keeping watch and guarding their flock
through the watches of the night. And behold, an angel of the Lord stood near them, and
the glory of God shone around them, and they feared with great fear. And the angel said to
them: Do not be afraid. For behold, I bring you good tidings of great joy, which shall be
to all the people, for today a Savior has been born to you, who is Christ the Lord, in the
city of David. And this shall be a sign to you: You will find an infant wrapped in
swaddling clothes, and laid in a manger.

And suddenly there was with the angel a multitude of the heavenly host, praising God and
saying: Glory to God in the highest, and on earth peace to men of good will. Because, by
the Lord's bounty, we are going to celebrate the solemnities of Mass three times today, we
cannot speak at length about the Gospel reading. But our Redeemer's nativity itself
compels us to say something, even briefly. What does it mean that the world is enrolled
when the Lord is about to be born, except that this is openly shown: that he was coming in
the flesh who would enroll his elect in eternity? Concerning the reprobate, by contrast,
it is said through the Prophet: Let them be blotted out of the book of the living, and let
them not be written with the just. He is also fittingly born in Bethlehem: for Bethlehem
is interpreted as "house of bread. For he himself is the one who says: I am the living
bread who came down from heaven. The place, therefore, in which the Lord is born was
previously called "house of bread," because it was surely going to happen that he would
appear there through the substance of flesh, who would refresh the minds of the elect with
inner satisfaction. He who is born not in his parents' house, but on the way, surely
showed that through the humanity which he had assumed, he was being born as if in a
foreign place. I say "foreign," of course, not according to power, but according to
nature.

For concerning his power it is written: He came unto his own. In his own nature, indeed,
he was born before all ages; in our nature he came in time. He, therefore, who remaining
eternal appeared temporal—the place where he descended is foreign to him. And because it
is said through the prophet: All flesh is grass, he, having been made man, turned our
grass into grain, he who said of himself: Unless a grain of wheat falling into the earth
dies, it remains alone. Hence also, when born, he is laid in a manger, so that he might
refresh all the faithful, namely his holy animals, with the grain of his flesh, lest they
remain fasting from the food of eternal understanding. But what does it mean that the
angel appears to shepherds keeping watch, and the glory of God shines around them, except
that they deserve above others to see sublime things, who know how to preside over their
faithful flocks with care? And while they themselves watch piously over their flock,
divine grace flashes upon them more abundantly. An angel announces the King's birth, and
choirs of angels join their voices with his, and rejoicing together they cry out: Glory to
God in the highest, and on earth peace to men of good will. Indeed, before our Redeemer
was born in the flesh, we were at discord with the angels, from whose brightness and
purity we stood far distant through the guilt of the first sin and through our daily
transgressions.

For since by sinning we were estranged from God, the angels, citizens of God, regarded us
as strangers from their fellowship. But because we have come to know our King, the angels
have recognized us as their fellow citizens. For since the King of heaven assumed the
earth of our flesh, that angelic majesty no longer despises our weakness. The angels
return to peace with us, they set aside the intent of their former discord; and those whom
they had previously despised as weak and cast off, they now honor as companions. This is
why Lot and Joshua worshipped angels and were not forbidden to worship; but John in his
Apocalypse wished to worship an angel, yet that same angel restrained him from worshipping
him, saying: See that you do not do this, for I am your fellow servant and of your
brethren. Why is it that before the Redeemer's coming angels are worshipped by men and
remain silent, but afterward they refuse to be worshipped, unless it is that our nature,
which they had previously despised, they now fear to see prostrate before them after they
behold it assumed above themselves? Nor do they now dare to scorn as weak what is beneath
them, since they venerate it above themselves in the King of heaven. Nor do they disdain
to have man as a companion, since they adore man as God above themselves. Let us therefore
take care, dearest brothers, that no uncleanness defile us, who in God's eternal
foreknowledge are citizens of God and equal to his angels.

Let us vindicate our dignity by our conduct; let no lust stain us, let no shameful thought
accuse us, let no malice gnaw at our mind, let no rust of envy consume us, let no pride
puff us up, let no ambition tear us apart through earthly delights, let no anger inflame
us. For men have been called gods. Therefore, O man, defend for yourself against vices the
honor of God, because for your sake God became man, who lives and reigns forever and ever.
Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 9

Delivered to the people in the basilica of Saint Sylvester, on the day of his birth.

Reading from the Holy Gospel According to Matthew

At that time, Jesus told his disciples this parable: A certain man going on a journey
called his servants and handed over his goods to them. And to one he gave five talents, to
another two, and to another one, to each according to his own ability, and he departed
immediately. Now he who had received five talents went and worked with them, and gained
another five. Likewise he who had received two gained another two. But he who had received
one went away and dug in the ground and hid his master's money. Now after a long time the
lord of those servants came and settled accounts with them. And he who had received five
talents came forward and offered another five talents, saying: Lord, you handed over five
talents to me; behold, I have gained five more. His lord said to him: Well done, good and
faithful servant; because you have been faithful over a few things, I will set you over
many things; enter into the joy of your lord. And he who had received two talents came
forward and said: Lord, you handed over two talents to me; behold, I have gained two more.
His lord said to him: Well done, good and faithful servant; because you have been faithful
over a few things, I will set you over many things; enter into the joy of your lord. And
he who had received one talent came forward and said:

Lord, I know that you are a hard man, reaping where you did not sow, and gathering where
you did not scatter; and being afraid I went away and hid your talent in the ground;
behold, you have what is yours. But his lord answered and said to him: Wicked and lazy
servant, you knew that I reap where I did not sow, and gather where I did not scatter;
therefore you ought to have given my money to the bankers, and when I came I would have
received what is mine with interest. Therefore take the talent from him, and give it to
him who has ten talents. For to everyone who has, more will be given, and he will have
abundance; but from him who does not have, even what he seems to have will be taken away.
And cast the useless servant into the outer darkness; there will be weeping and gnashing
of teeth. The reading of the holy Gospel, dearest brothers, urges us to consider
carefully, lest we who appear to have received something more than others in this world
from the Author of the world be judged more severely on that account. For when gifts are
increased, the accounts of those gifts also grow. Therefore, everyone ought to be more
humble and more ready to serve in proportion to their gift, the more they see themselves
obligated in rendering an account. Behold, a man going on a journey calls his servants and
distributes talents to them for business.

After a long time he returns to settle accounts, rewards those who worked well for the
profit they brought, but condemns the servant who was idle from good work. Who then is
this man who goes on a journey, if not our Redeemer, who departed into heaven in the flesh
which he had assumed? For the proper place of flesh is earth, which is led as if to
foreign lands when it is placed in heaven through our Redeemer. But this man going abroad
handed over his goods to his servants, because he granted spiritual gifts to his faithful
ones. And to one indeed he entrusted five talents, to another two, and to another one. For
there are five senses of the body, namely sight, hearing, taste, smell, and touch. By five
talents, therefore, is expressed the gift of the five senses, that is, knowledge of
external things. By two is designated understanding and action. By the term of one talent
is designated understanding alone. But he who had received five talents gained another
five, because there are some who, although they do not know how to penetrate internal and
mystical things, nevertheless for the sake of their intention toward the heavenly homeland
teach right things to those they can from those very external things they have received;
and while they guard themselves from the wantonness of the flesh and from the pursuit of
earthly things and from the pleasure of visible things, they also restrain others from
these by admonishing them.

And there are some who, as if enriched with two talents, receive understanding and action,
understand subtle things about internal matters, work wonders in external things; and when
by both understanding and working they preach to others, they bring back, as it were, a
doubled profit from their business. Moreover, it is rightly reported that another five or
another two came as profit, because when preaching is expended on both sexes, the talents
received are, as it were, doubled. But he who had received one talent went away, dug in
the earth, and hid his lord's money. To hide the talent in the earth is to involve the
received ability in earthly activities, not to seek spiritual profit, never to lift the
heart from earthly thoughts. For there are some who have received the gift of
understanding, but nevertheless think only of the things of the flesh. Of whom it is said
through the prophet: They are wise to do evil, but they do not know how to do good. But
the Lord who conferred the talents returns to settle accounts, because he who now piously
grants spiritual gifts strictly examines merits in judgment, considers what each one
received, and weighs what profit one brings back from what was received. The servant who
returned the doubled talents is praised by the master and led to eternal reward, when it
is said to him by the Lord's voice: "Well done, good and faithful servant; because you
have been faithful over a few things, I will set you over many things;

enter into the joy of your lord. For all the goods of the present life are few things,
however many they may seem, in comparison with the eternal reward. But then the faithful
servant is set over many things when, having overcome all the trouble of corruption, he is
glorified in that heavenly seat with eternal joys. Then he is perfectly admitted into the
joy of his lord, when, taken up into that eternal homeland and mingled with the company of
angels, he so rejoices inwardly at the gift that there is no longer anything to grieve him
outwardly from corruption. The servant, however, who refused to work with his talent,
returns to his master with words of excuse, saying: "Lord, I know that you are a hard man,
reaping where you did not sow, and gathering where you did not scatter; and being afraid,
I went away and hid your talent in the ground; behold, you have what is yours. It should
be noted that the useless servant calls his master hard, yet pretends not to serve him for
gain, and says he was afraid to spend the talent for profit, when he should have feared
only this: that he might return it to his master without profit. For there are many within
the holy Church, whose image this servant represents, who fear to undertake the ways of a
better life, and yet do not fear to lie in the sloth of their torpor;

and when they consider themselves sinners, they tremble to seize upon the ways of
holiness, yet do not dread remaining in their iniquities. Peter, while still placed in
weakness, well represents the likeness of these when, upon seeing the miracle of the fish,
he said: "Depart from me, Lord, for I am a sinful man. On the contrary, if you consider
yourself a sinner, you ought not to repel the Lord from yourself. But those who refuse to
grasp the ways of a better habit and the citadel of a more upright life because they
perceive themselves to be weak, as it were both confess themselves sinners and repel the
Lord, and flee from Him whom they ought to have sanctified in themselves; and as if having
no counsel in their confusion, they die while fearing life. Hence this servant is
immediately answered: "Wicked and lazy servant, you knew that I reap where I did not sow,
and gather where I did not scatter; therefore you ought to have given my money to the
bankers, and upon my coming I would have received what is mine with interest. The servant
is bound by his own words when the master says: "I reap where I did not sow, and gather
where I did not scatter. As if he were openly saying: If according to your judgment I even
demand what I did not give, how much more do I demand from you what I gave to be
distributed;

therefore you ought to have given my money to the bankers, and upon my coming I would have
received what is mine with interest. To give money to the bankers is to impart the
knowledge of preaching to those who are able to exercise it. But just as you see our peril
if we withhold the Lord's money, so carefully consider your own peril, dearest brothers,
because what you hear is demanded back from you with interest. For in usury, money is
received back even though it was not given. For when that which was received is returned,
something additional is paid beyond what was received. Consider therefore, dearest
brothers, that you will pay interest on this money of the word you have received, and take
care that from what you hear you also strive to understand other things which you do not
hear, so that by gathering some things from others, you may also learn to do from
yourselves those things which you have not yet learned from the mouth of the preacher. But
let us hear with what sentence he strikes the lazy servant: Take the talent from him, and
give it to him who has ten talents. It seemed very fitting that when the one talent is
taken from the wicked servant, it should be given rather to the one who had received two
talents than to the one who had received five. For it ought to have been given to the one
who had less rather than to the one who had more.

But, as we said above, by the five talents is signified knowledge of external things, that
is, the five senses; while by the two talents are expressed understanding and action.
Therefore the one who had received two talents had more than the one who had received
five, because he who through the five talents merited the administration of external
things was still empty of understanding of internal things. Therefore the one talent,
which we said signifies understanding, ought to have been given to the one who had well
administered the external things he had received. This we see daily in the holy Church,
because many, while they well administer the external things they receive, are led through
added grace also to mystical understanding, so that those who faithfully administer
external things also excel in internal understanding. A general statement is also
immediately added, in which it is said: "For to everyone who has, it shall be given, and
he shall abound; but from him who has not, even what he seems to have shall be taken away
from him. For to him who has it shall be given, and he shall abound, because whoever has
charity also receives other gifts. Whoever does not have charity loses even the gifts he
seemed to have received. Therefore it is necessary, my brothers, that in everything you
do, you watch over the keeping of charity. True charity is to love a friend in God, and to
love an enemy for the sake of God.

Whoever does not have this loses every good thing he has, is deprived of the talent he had
received, and according to the Lord's sentence is cast into the outer darkness. For
through punishment he falls into the outer darkness who through his own fault willingly
fell into inner darkness; and there he suffers unwillingly the darkness of vengeance, who
here willingly endured the darkness of pleasure. It must be known that no lazy person is
secure from this receiving of the talent. For there is no one who can truly say: "I have
received no talent at all, there is nothing for which I can be compelled to give account.
For by the name of talent, even this very thing will be reckoned to any poor person—that
he received even the least thing. For one person received understanding; he owes the
ministry of preaching from his talent. Another received earthly substance; he owes the
distribution of his talent from his possessions. Another received neither understanding of
interior things nor abundance of possessions, but nevertheless learned an art by which he
is fed; that very art is reckoned to him as the receiving of a talent. Another has
attained none of these things, but nevertheless has perhaps earned a place of familiarity
with a rich person; he has certainly received the talent of familiarity. If therefore he
says nothing to him on behalf of the needy, he is condemned for retaining his talent.
Therefore let him who has understanding take care by all means not to be silent;

let him who has abundance of possessions watch lest he grow sluggish in the generosity of
mercy; let him who has an art by which he is governed strive greatly to share its use and
benefit with his neighbor; let him who has a place of speaking with a rich person fear
condemnation for the retained talent if, when he is able, he does not intercede with him
on behalf of the poor. For the coming Judge will require from each one of us as much as He
gave. Therefore, that each person may be secure concerning the accounts of his talent when
the Lord returns, let him consider daily with trembling what he has received. For behold,
He who departed on a journey is now near to returning. For He went as if on a journey when
He departed far from this earth on which He was born; but He certainly returns to settle
accounts for the talents, because if we grow sluggish from good action, He judges us more
strictly concerning those very gifts which He bestowed. Let us therefore consider what we
have received, and let us be vigilant in their distribution. Let no earthly care impede us
from spiritual work, lest if the talent is hidden in the earth, the lord of the talent be
provoked to anger.

For the lazy servant lifts the talent from the earth when the Judge is now examining his
faults, because there are many who only withdraw themselves from earthly desires or works
when they are already being dragged to eternal punishment by the judgment of the Judge.
Let us therefore be vigilant beforehand concerning the account to be rendered for our
talent, so that when the Judge now looms to strike, the profit we have made may excuse us.
May God, who lives, etc., grant this to us.

HOMILY 10

Delivered to the people in the basilica of Saint Peter the Apostle, on the day of
Epiphany.

Reading from the Holy Gospel According to Matthew

When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi came
from the East to Jerusalem, saying: Where is he who has been born King of the Jews? For we
have seen his star in the East, and we have come to worship him. But when King Herod heard
this, he was troubled, and all Jerusalem with him. And gathering together all the chief
priests and scribes of the people, he inquired of them where the Christ would be born. And
they said to him: In Bethlehem of Judea. For thus it is written through the prophet: And
you, Bethlehem, land of Judah, are by no means least among the rulers of Judah, for from
you shall come forth a leader who will rule my people Israel. Then Herod, secretly calling
the magi, carefully learned from them the time of the star which had appeared to them. And
sending them to Bethlehem, he said: Go and inquire carefully about the child, and when you
have found him, report to me, so that I too may come and worship him. When they had heard
the king, they departed. And behold, the star which they had seen in the East went before
them, until it came and stood over where the child was. And seeing the star, they rejoiced
with exceedingly great joy. And entering the house, they found the child with Mary his
mother; and falling down, they worshiped him.

And opening their treasures, they offered him gifts: gold, frankincense, and myrrh. And
having received a warning in a dream not to return to Herod, they went back to their own
country by another way. As you heard in the Gospel reading, dearest brothers, when the
King of heaven was born, the king of earth was troubled, because earthly height is
confounded when heavenly height is revealed. But we must ask why, when the Redeemer was
born, an angel appeared to the shepherds in Judea, while a star, not an angel, led the
Magi from the East to worship him. The reason is that for the Jews, as those who use
reason, a rational creature—that is, an angel—was the proper herald; but the Gentiles,
because they did not know how to use reason, were led to know the Lord not through a voice
but through signs. Hence Paul also says: Prophecies were given to believers, not to
unbelievers; but signs to unbelievers, not to believers; because prophecies were given to
the former as believers, not unbelievers, and signs to the latter as unbelievers, not
believers. And it should be noted that when our Redeemer was already of mature age, the
apostles preached him to those same Gentiles, but when he was an infant, not yet speaking
through the function of a human body, a star announced him to the Gentiles, because the
order of reason demanded that speaking preachers should make known to us the Lord who now
spoke, while mute elements should proclaim him who did not yet speak.

But in all the signs which were shown either at the Lord's birth or at His death, we must
consider how great was the hardness in the hearts of certain Jews, which recognized Him
neither through the gift of prophecy nor through miracles. For all the elements testified
that their Author had come. To speak of them somewhat in human terms: the heavens
recognized that He was God, because they immediately sent forth a star. The sea recognized
Him, because it offered itself to be walked upon beneath His feet. The earth recognized
Him, because it trembled when He died. The sun recognized Him, because it hid the rays of
its light. The rocks and walls recognized Him, because at the time of His death they were
split apart. Hell recognized Him, because it gave back the dead whom it held. And yet Him
whom all the insensible elements perceived as Lord, the hearts of unbelieving Jews still
do not at all recognize as God, and, harder than rocks, they refuse to be split open for
repentance, and they deny to confess Him whom the elements, as we said, proclaimed as God
either by signs or by being rent asunder. Moreover, to add to the measure of their
damnation, Him whom they despise now that He is born, they knew long beforehand would be
born. And they knew not only that He would be born, but also where He would be born.

For when questioned by Herod, they specify the place of His birth, which they had learned
by the authority of Scripture. And they bring forth the testimony by which Bethlehem is
shown to be honored by the birth of a new ruler, so that their very knowledge might become
both a testimony of damnation for them and an aid to belief for us. Isaac indeed aptly
prefigured them when he blessed his son Jacob; for with eyes grown dim yet prophesying, he
did not see his son present before him, to whom he foresaw so many things in the future,
because indeed the Jewish people, filled with the spirit of prophecy yet blind, did not
recognize in His present coming the One about whom they had foretold so many things
concerning the future. But when the birth of our King became known, Herod turned to
cunning schemes, lest he be deprived of his earthly kingdom. He requests that it be
reported back to him where the child might be found; he pretends that he wishes to adore
him, so that he might destroy him (as if he could find him). But how great is human malice
against the counsel of divinity? For it is written: There is no wisdom, there is no
prudence, there is no counsel against the Lord. For the star which appeared led the Magi
onward; they find the newborn King, they offer gifts, and they are warned in dreams not to
return to Herod;

and so it happens that Herod cannot find the Jesus whom he seeks. By his character, who
else is signified but hypocrites, who, while they seek falsely, never deserve to find the
Lord? But amid these matters it should be known that the Priscillianist heretics believe
that each person is born under the configurations of the stars; and they take this in
support of their error, that a new star appeared when the Lord appeared in the flesh, and
they believe that the star which appeared was his fate. But if we consider the words of
the Gospel, where it is said of the same star: "Until it came and stood over where the
child was," since the child did not run to the star, but the star ran to the child, if it
may be said, the star was not the fate of the child, but the child who appeared was the
fate of the star. But far be it from the hearts of the faithful to say that fate is
anything real. For the Creator alone who made this life of men governs it. For man was not
made for the sake of the stars, but the stars were made for the sake of man. And if a star
is called the fate of a man, man is declared to be subject to its own ministrations.

Certainly when Jacob, coming forth from the womb, held the heel of his elder brother with
his hand, the first could by no means come forth completely unless the second had also
begun; and yet although their mother brought forth both at one time and at the same
moment, the quality of each one's life was not the same. But the astrologers are
accustomed to respond to this by saying that the power of a constellation is in the
instant of a moment. To them we say in reply that the duration of birth is considerable.
If therefore a constellation changes in the instant of a moment, it will now be necessary
for them to declare as many fates as there are limbs of those being born. The astrologers
are also accustomed to affirm that whoever is born under the sign of Aquarius will obtain
the occupation of a fisherman in this life. But Getulia, as it is said, has no fishermen.
Who then would say that no one is born there under the star of Aquarius, where there is
absolutely no fisherman? Again, those whom they assert are born under the sign of Libra,
they say will become money-changers; and the provinces of many nations know nothing of
money-changers. Therefore they must confess either that this sign is absent among them, or
that it has no fated effect whatsoever. In the land of the Persians and Franks, kings come
forth from their lineage;

and when these are born, who would estimate how many are born at the same moments of hours
and times from a servile condition? And yet the sons of kings, born under one and the same
star with slaves, advance to the kingdom, while the slaves who were born with them die in
servitude. We have spoken briefly about the star, lest we seem to have passed over the
foolishness of the astrologers without examination. But the Magi bring gold, frankincense,
and myrrh. Gold indeed befits a king, frankincense was placed in sacrifice to God, and
with myrrh the bodies of the dead are preserved. Therefore the Magi proclaim through
mystical gifts the one whom they adore: by gold a king, by frankincense God, by myrrh a
mortal. But there are certain heretics who believe him to be God, but do not believe that
he reigns everywhere. These indeed offer him frankincense, but refuse to offer gold as
well. And there are some who consider him a king, but deny he is God. These offer him
gold, but refuse to offer frankincense. And there are some who confess him to be both God
and king, but deny that he assumed mortal flesh. These offer him gold and frankincense,
but refuse to offer myrrh of assumed mortality. Let us therefore offer gold to the newborn
Lord, that we may confess he reigns everywhere; let us offer frankincense, that we may
believe that he who appeared in time existed as God before time;

let us offer myrrh, that we may believe him whom we believe to be impassible in his
divinity to have also been mortal in our flesh. Although in gold, frankincense, and myrrh
something else can also be understood. For by gold wisdom is designated, as Solomon
attests, who says: A desirable treasure rests in the mouth of the wise. By frankincense,
which is burned to God, the power of prayer is expressed, as the Psalmist testifies, who
says: Let my prayer be directed as incense in your sight. By myrrh the mortification of
our flesh is figured; hence the holy Church says of her workers who strive for God even
unto death: My hands have dripped with myrrh. Therefore we offer gold to the newborn King
if we shine in his sight with the brightness of heavenly wisdom. We offer frankincense if
we burn the thoughts of the flesh on the altar of the heart through holy devotion to
prayer, that we may be able to give forth a sweet fragrance to God through heavenly
desire. We offer myrrh if we mortify the vices of the flesh through abstinence. For by
myrrh, as we said, dead flesh is prevented from putrefying. But for dead flesh to putrefy
is for this mortal body to serve the flow of lust, as is said of certain people through
the prophet: The beasts of burden have rotted in their dung. For beasts of burden to rot
in their dung is for carnal men to end their lives in the stench of lust.

Therefore we offer myrrh to God when we preserve this mortal body from the putrefaction of
lust through the seasoning of continence. The magi hint at something great for us by the
fact that they return to their own country by another way. For in doing what they were
warned to do, they surely suggest to us what we should do. Our country is paradise, to
which, once we have come to know Jesus, we are forbidden to return by the way we came. For
we departed from our country by being proud, by being disobedient, by following visible
things, by tasting the forbidden food; but we must return to it by weeping, by obeying, by
despising visible things, and by restraining the appetite of the flesh. Therefore we go
back to our country by another way, because we who departed from the joys of paradise
through pleasures are called back to them through lamentations. Hence it is necessary,
dearest brothers, that we, always fearful and always watchful, set before the eyes of our
heart on one side the sins of our deeds, on the other the judgment of final severity. Let
us consider how severe the judge comes who threatens judgment yet remains hidden; who
holds out terrors to sinners and yet still forbears; and therefore delays coming sooner so
that he may find fewer to condemn. Let us punish our sins with weeping, and with the voice
of the Psalmist let us come before his face in confession.

Therefore let no deceit of pleasures deceive us, let no vain joy seduce us. For near is
the judge who said: "Woe to you who laugh now, for you shall mourn and weep. For hence
Solomon says: "Laughter shall be mingled with sorrow, and mourning takes hold of the end
of joy. Hence he says again: "I counted laughter an error, and to joy I said: Why are you
vainly deceived? Hence again he says: "The heart of the wise is where sadness is, and the
heart of fools is where gladness is. Let us therefore fear the precepts of God, if we
truly celebrate the solemnity of God. For a sacrifice pleasing to God is affliction
against sin, as the Psalmist testifies who says: "A sacrifice to God is a contrite spirit.
Our past sins were forgiven in the receiving of baptism, and yet after baptism we have
committed many sins, but we cannot be washed again by the water of baptism. Since
therefore we have defiled our life even after baptism, let us baptize our conscience with
tears, so that, seeking our country again by another way, we who departed from it
delighted by good things may return to it embittered by evils, through the grace of our
Lord, etc.

HOMILY 11

Delivered to the people in the basilica of Saint Agnes, on her birthday.

Reading of the Holy Gospel According to Matthew

At that time, Jesus told his disciples this parable: The kingdom of heaven is like a
treasure hidden in a field, which a man found and hid, and out of joy over it he goes and
sells everything he has and buys that field. Again, the kingdom of heaven is like a
merchant seeking fine pearls; and finding one pearl of great price, he went and sold all
that he had and bought it. Again, the kingdom of heaven is like a net cast into the sea,
gathering fish of every kind. When it was full, they drew it out and, sitting on the
shore, sorted the good into vessels but threw the bad away. So it will be at the end of
the age. The angels will go out and separate the wicked from among the righteous and throw
them into the furnace of fire. There will be weeping and gnashing of teeth. Have you
understood all these things? They said to him: Yes, Lord. He said to them: Therefore every
scribe learned in the kingdom of heaven is like a householder who brings out of his
treasure things new and old.

The kingdom of heaven, dearest brothers, is said to be like earthly things so that from
those things which the mind knows it may rise to things unknown, that by the example of
visible things it may carry itself off to invisible things, and through those things which
it has learned by experience, being as it were rubbed together, it may grow warm, so that
through knowing how to love what is known, it may learn to love also things unknown. For
behold, the kingdom of heaven is compared to a treasure hidden in a field, which when a
man finds, he hides, and for joy of it goes and sells all that he has and buys that field.
In this matter it should also be noted that the found treasure is hidden so that it may be
kept safe, because the pursuit of heavenly desire is not sufficient to guard from malign
spirits if one does not hide it from human praises. For in the present life we are as it
were on a road by which we journey to our homeland. But malign spirits beset our journey
like certain robbers. Therefore he who carries treasure openly on the road desires to be
plundered. But I say this not so that our neighbors may not see our good works, since it
is written: Let them see your good works and glorify your Father who is in heaven, but so
that through what we do we may not seek praises from without.

Let the work be in public in such a way that the intention remains in secret, so that we
may both offer an example to our neighbors from our good work, and yet through the
intention by which we seek to please God alone, we may always desire secrecy. The treasure
is heavenly desire, and the field in which the treasure is hidden is the discipline of
heavenly pursuit. This field indeed one purchases by selling all things, who, renouncing
the pleasures of the flesh, tramples all his earthly desires through the guardianship of
heavenly discipline, so that nothing which the flesh flatters may please him, nothing
which kills the carnal life may the spirit dread. Again the kingdom of heaven is said to
be like a merchant man seeking good pearls, but he finds one precious pearl, which indeed
once found, he buys by selling all things, because whoever has perfectly known the
sweetness of the heavenly life, insofar as possibility allows, willingly abandons all
things that he loved on earth; in comparison with it all things become worthless, he
forsakes what he possessed, he scatters what he had gathered, his soul burns with desire
for heavenly things, nothing on earth pleases him, whatever pleased him about the
appearance of earthly things is seen as ugly, because the brightness of the precious pearl
alone shines in his mind. Concerning the love of which it is rightly said through Solomon:

Love is strong as death, because indeed just as death kills the body, so the love of
eternal life slays attachment to bodily things. For whomever it has perfectly absorbed, it
renders outwardly insensible to earthly desires. For indeed this holy woman, whose
birthday we celebrate today, could not have died for God in body, if she had not first
died to earthly desires in mind. For her soul, raised to the height of virtue, despised
torments and trampled upon rewards. Led before armed kings and governors, she stood firmer
than those who struck her, more exalted than those who judged her. What do we bearded yet
feeble men say amid these things, we who see girls going to the heavenly kingdoms through
the sword, while anger overcomes us, pride puffs us up, ambition disturbs us, and lust
defiles us? If we cannot attain the heavenly kingdoms through the wars of persecution, let
this itself be a shame to us: that we are unwilling to follow God even in peace. Behold,
at this time God says to none of us: Die for me, but only: Kill the unlawful desires
within you. We who in peace are unwilling to subdue the desires of the flesh—when would we
give up that very flesh for the Lord in battle? Again, the kingdom of heaven is said to be
like a net cast into the sea, gathering fish of every kind, which when filled is drawn to
shore, and the good fish are selected into vessels, while the bad are thrown away.

The Holy Church is compared to a net, because it has been entrusted to fishermen, and
through it each person is drawn from the waves of the present age to the eternal kingdom,
lest they be plunged into the depths of eternal death. It gathers fish of every kind,
because it calls to the forgiveness of sins the wise and the foolish, the free and the
enslaved, the rich and the poor, the strong and the weak. Hence it is said to God through
the Psalmist: To you all flesh shall come. This net, namely, is universally filled when at
its end the sum total of the human race is enclosed. They draw it out and sit beside the
shore, because just as the sea signifies the world, so the shore of the sea signifies the
end of the world. At which end, namely, good fish are selected into vessels, while the bad
are thrown away, because each of the elect is received into eternal tabernacles, and
having lost the light of the inner kingdom, the reprobate are dragged away to outer
darkness. For now the net of faith holds us together, both good and bad, as if we were
fish mixed together, but the shore reveals what the net, that is, the Holy Church, was
dragging. And indeed fish that have been caught cannot be changed; but we are caught as
evil, yet we are transformed into goodness. Let us therefore think about our capture, lest
we be divided at the shore.

Behold how pleasing today's solemnity is to you, so that it would be no small loss if
anyone happened to be absent from this assembly of yours. What then will he do on that
day, who is seized from the sight of the Judge, separated from the company of the elect,
who is darkened from the light, tortured by eternal burning? Hence the Lord also explains
this same comparison briefly when he adds: So it will be at the end of the world. The
angels will go out and separate the wicked from among the righteous, and will cast them
into the furnace of fire. There will be weeping and gnashing of teeth. This, dearest
brothers, is to be feared rather than expounded. For the torments of sinners have been
spoken in plain words, lest anyone resort to the excuse of ignorance if something about
eternal punishment were spoken obscurely. Hence it is also added: Have you understood all
these things? They say to him: Yes, Lord. And in the conclusion it is added: "Therefore
every scribe instructed in the kingdom of heaven is like a householder bringing forth from
his treasure things new and old. If by the new and old that is spoken of we understand
both Testaments, we deny that Abraham was instructed, who although he knew the deeds of
the New and Old Testament, by no means proclaimed their words. Nor can we compare Moses to
the instructed householder, who although he taught the Old Testament, nevertheless did not
bring forth the sayings of the New.

Since therefore we are excluded from this interpretation, we are called to another. But in
what the Truth says: "Every scribe instructed in the kingdom of heaven is like a
householder," it can be understood that He was speaking not of those who had existed, but
of those who could exist in the Church. They bring forth new and old things when they
speak the proclamations of both Testaments by their words and their conduct. Yet this can
also be understood in another way. For it was ancient for the human race to descend to the
prison of hell, to endure eternal punishments for their sins. To this, through the coming
of the Mediator, something new was added, so that if one rightly strives to live here, he
may be able to enter the kingdom of heaven: and man, born on earth, may die from a
corruptible life, to be placed in heaven. And so it is old that the human race should
perish in eternal punishment for its guilt; and it is new that, being converted, it should
live in the kingdom. What therefore the Lord added in the conclusion of His discourse is
certainly what He had stated beforehand. For first He brought forth the treasure found and
the good pearl concerning the likeness of the kingdom, but afterward He narrated the
punishments of hell concerning the burning of the wicked, and in conclusion He adds:
"Therefore every scribe instructed in the kingdom of heaven is like a householder bringing
forth from his treasure things new and old.

As if it were openly said: That preacher is instructed in the holy Church who knows both
how to bring forth new things concerning the sweetness of the kingdom, and to speak old
things concerning the terror of punishment, so that at least punishments may terrify those
whom rewards do not attract. Let each one hear of the kingdom that he may love, let him
hear of punishment that he may fear, so that if love does not draw the sluggish soul
clinging vehemently to the earth toward the kingdom, at least fear may drive it. For
behold, concerning the description of hell it is said: "There shall be weeping and
gnashing of teeth. But because present joys are followed by perpetual lamentations, here,
dearest brothers, flee vain joy if you dread weeping there. For no one can both rejoice
here with the world and reign there with the Lord. Therefore restrain the fleeting
pleasures of temporal joy, subdue the lusts of the flesh. Whatever in the soul smiles upon
you from the present age, let it become bitter from the consideration of eternal fire.
Whatever rejoices in the mind in a childish manner, let the censure of youthful discipline
restrain it, so that while you willingly flee temporal things, you may seize eternal joys
without labor, through the grace of our Lord Jesus Christ, etc.

HOMILY 12

Delivered to the people in the basilica of Saint Agnes, on the day of her birthday.

Reading from the Holy Gospel According to Matthew

At that time, Jesus told his disciples this parable: The kingdom of heaven is like ten
virgins who, taking their lamps, went out to meet the bridegroom and the bride. Five of
them were foolish, and five were wise. But the five foolish ones, having taken their
lamps, did not take oil with them; the wise ones, however, took oil in their vessels along
with their lamps. And as the bridegroom was delayed, they all grew drowsy and fell asleep.
But at midnight a cry arose: Behold, the bridegroom comes, go out to meet him. Then all
those virgins arose and trimmed their lamps. And the foolish said to the wise: Give us
some of your oil, for our lamps are going out. The wise answered, saying: Lest perhaps
there not be enough for us and for you, go rather to those who sell, and buy for
yourselves. But while they were going to buy, the bridegroom came, and those who were
ready entered with him to the wedding feast, and the door was shut. Finally the other
virgins also come, saying: Lord, Lord, open to us. But he answering said: Amen I say to
you, I do not know you. Watch therefore, for you know neither the day nor the hour. Often,
most beloved brethren, I admonish you to flee wicked works and to avoid the defilements of
this world;

but by today's reading of the holy Gospel I am compelled to say that you should also fear
with great caution even the good things you do, lest through what is rightly done by you,
human favor or gratitude be sought, lest the desire for praise creep in, and what is shown
outwardly be emptied of its reward inwardly. For behold, by the voice of the Redeemer ten
virgins are mentioned, and all are called virgins, yet not all were received within the
door of blessedness, because some of them, while seeking outward glory from their
virginity, were unwilling to have oil in their vessels. But first we must ask what the
kingdom of heaven is, or why it is compared to ten virgins, and why they are called wise
and foolish virgins. For since it is certain that no reprobate enters the kingdom of
heaven, why is it said to be like even the foolish virgins? But we should know that often
in sacred speech the kingdom of heaven refers to the Church of the present time.
Concerning this the Lord says in another place: The Son of Man will send his angels, and
they will gather out of his kingdom all scandals. For in that kingdom of blessedness,
where there is supreme peace, no scandals could be found to be gathered. And from which
again it is said: Whoever therefore breaks one of these least commandments and teaches men
so, he shall be called least in the kingdom of heaven.

But whoever does and teaches them, he shall be called great in the kingdom of heaven. For
one breaks a commandment and teaches it when someone proclaims by voice what he does not
fulfill by living. But one who is unwilling to fulfill by work what he teaches cannot
attain to the kingdom of eternal blessedness. How then shall he be called least in it who
is in no way permitted to enter it? What therefore does this statement mean except that
the present Church is called the kingdom of heaven? In which a teacher who breaks a
commandment is called least, because when someone's life is despised, it follows that his
preaching is also condemned. Now each person exists in five bodily senses, and five
doubled makes ten. And because the multitude of the faithful is gathered from both sexes,
the holy Church is declared to be like ten virgins. In this Church, because the bad are
mixed with the good and the reprobate with the elect, it is rightly said to be like both
wise and foolish virgins. For there are many continent persons who guard themselves from
outward desire, and are carried by hope toward inner things, who mortify the flesh, and
pant with all longing for the heavenly homeland, who seek eternal rewards and are
unwilling to receive human praises for their labors. These indeed do not place their glory
on the lips of men, but conceal it within their conscience.

And there are many who afflict the body through abstinence, but from that very abstinence
seek human favor, who devote themselves to teaching and give much to the needy. But these
are certainly foolish virgins, because they seek only the recompense of passing praise.
Hence it is aptly added: Five were foolish, and having taken their lamps, did not take oil
with them; but the wise took oil in their vessels with their lamps. For by oil the
splendor of glory is signified; and our vessels are our hearts, in which we carry all that
we think. The wise therefore have oil in their vessels, because they retain the splendor
of glory within their conscience, as Paul attests when he says: Our glory is this, the
testimony of our conscience. But the foolish virgins do not take oil with them, because
they do not have glory within their conscience, since they seek it from the lips of their
neighbors. But it should be noted that all have lamps, yet not all have oil, because often
the reprobate display good works in themselves along with the elect, but only those come
to the bridegroom with oil who seek glory inwardly for what they have done outwardly.
Hence through the Psalmist also it is said of the holy Church of the elect: All the glory
of the king's daughter is from within.

While the bridegroom tarried, they all slumbered and slept, because while the Judge delays
His coming to the final judgment, both the elect and the reprobate are lulled in the sleep
of death. For to sleep is to die. But to slumber before sleep is to languish from health
before death, because through the weight of illness one arrives at the sleep of death. And
at midnight a cry was made: Behold, the bridegroom comes, go out to meet him. The cry
concerning the arrival of the bridegroom happens at midnight, because the day of judgment
creeps up in such a way that it cannot be foreseen when it comes. Hence it is written: The
day of the Lord will come like a thief in the night. Then all the virgins rise, because
both the elect and the reprobate are awakened from the sleep of their death. They trim
their lamps, because they count up their works with them, for which they expect to receive
eternal blessedness. But the lamps of the foolish virgins are extinguished, because their
works, which had appeared outwardly bright to men, are inwardly darkened at the coming of
the judge. And they find no recompense from God, because for those works they received
from men the praises which they loved. But what does it mean that they then seek oil from
the wise, except that at the coming of the judge, when they find themselves empty within,
they seek testimony from without? As if, deceived by their own confidence, they say to
their neighbors:

Since you see us being rejected as if without works, tell us what you saw of our works.
But the wise virgins answer, saying: Lest perhaps there be not enough for us and for you.
For on that day (though I speak of certain ones resting in the peace of the Church) the
testimony of each one barely suffices for oneself; how much less for both oneself and
one's neighbor? Hence they also immediately add by way of rebuke: Go rather to those who
sell, and buy for yourselves. For the sellers of oil are flatterers. For those who, when
any grace has been received, offer the brightness of glory through their vain praises, as
it were sell oil. Concerning this oil indeed the Psalmist says: But let not the oil of the
sinner anoint my head. For our principal part is the head. And by the term "head" is meant
the mind which rules the body. Therefore the oil of the sinner fattens the head when the
favor of the flatterer soothes the mind. But while they went to buy, the bridegroom came,
because while they seek testimony of their life from their neighbors, the judge comes, who
is witness not only of works but also of hearts. And those who were ready entered with him
to the wedding, and the door was shut. Oh, if wisdom in the palate of the heart could
taste what wonder lies in the words: The bridegroom comes! What sweetness in: They entered
with him to the wedding feast! What bitterness in:

And the door was shut! For he comes whose arrival shakes the elements, at whose presence
heaven and earth tremble. Whence also through the prophet he says: Yet once more, and I
will shake not only the earth, but also heaven. Before his judgment all the human race is
brought. To him for the punishment of the wicked and the reward of the good, angels,
archangels, thrones, principalities, and dominions render service. Consider, dearest
brothers, before the presence of so great a judge what terror there will be on that day
when there will be no remedy in punishment, what confusion will befall the one whom his
own guilt compels to blush with shame in the assembly of all the angels and men, what
dread to see him angry whom the human mind cannot comprehend even when he is calm. Gazing
upon this day, the prophet rightly says: A day of wrath, that day, a day of tribulation
and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud
and whirlwind, a day of trumpet and clamor. Consider therefore, dearest brothers, with
what harshness the prophet saw the last day of judgment embitter the hearts of the
reprobate, which he cannot express with so many names. But how great will be the joy of
the elect, who merit to rejoice in the sight of him at whose presence they see all the
elements tremble, to enter with him together to the wedding feast!

They both rejoice at the wedding of the bridegroom and yet are themselves the bride,
because in that bridal chamber of the eternal kingdom God is joined to our sight. This
vision will never again be torn from the embraces of its love for all eternity. Then the
door of the kingdom will be closed to those who mourn, which now is opened daily to the
penitent. For there will be repentance then too, but it will no longer bear fruit, because
he who now wastes the time fit for pardon will by no means find forgiveness then. Hence
Paul says: Behold, now is the acceptable time, behold, now is the day of salvation. Hence
the prophet says: Seek the Lord while he may be found, call upon him while he is near.
Therefore the Lord does not hear those same foolish virgins when they call upon Him,
because with the door of the kingdom closed, He who could have been near will no longer be
near. For it is added: "At last the other virgins come, saying: Lord, Lord, open to us.
But he answering, said: Amen I say to you, I know you not. There one who refused to hear
what He commanded here can no longer obtain from God what he asks; one who lost the time
for fitting repentance comes in vain before the door of the kingdom with prayers. For this
is why the Lord says through Solomon: "I called, and you refused;

I stretched out my hand, and there was no one who paid attention; you despised all my
counsel, and neglected my reproofs. I also will laugh at your destruction, and will mock
when what you feared comes upon you. When sudden calamity rushes in, and destruction
presses on like a storm, when tribulation and anguish come upon you, then they will call
upon me, and I will not hear; they will rise early, and they will not find me. Behold,
they cry out to be opened to, and, compelled by the pain of their rejection, they double
the title of Lord, saying: "Lord, Lord, open to us. They offer prayers, but they are not
known, because the Lord then abandons as if unknown those whom He now does not recognize
as His own through the merit of their life. Wherefore also a general exhortation to the
disciples is fittingly added, when it is said: Watch therefore, for ye know neither the
day nor the hour. Because God accepts repentance after sins, if anyone knew at what time
he would depart from this present world, he could have devoted one time to pleasures and
another to repentance. But He who promised pardon to the penitent did not promise tomorrow
to the sinner. Therefore we ought always to fear the last day, which we can never foresee.
Behold, this very day in which we speak we have received as a respite for conversion, and
yet we refuse to weep for the evils we have done.

Not only do we not lament what we have committed, but we even increase the things that
should be wept over. But if some sickness seizes us, if signs of illness announce
approaching death, we seek a respite for living that we may weep for our sins, and we seek
with great fervor of desire those respites which, when we have received them, we now
consider as nothing. 7. I relate a matter, dearest brethren, which if your charity wishes
to hear attentively, you will be greatly instructed by considering it. There was a certain
nobleman in the province of Valeria named Chrysaorius, whom the common people in rustic
speech called Chryserius: a very capable man, but as full of vices as of possessions;
swollen with pride, subject to the pleasures of his flesh, inflamed with the torches of
avarice in acquiring things. But when the Lord had decreed to put an end to so many evils,
as I learned from a certain religious man who still survives, a relative of his, he was
struck with bodily illness. When he came to his end, at the very hour when he was about to
depart from the body, with open eyes he saw foul and utterly black spirits standing before
him, and vehemently pressing upon him to drag him away to the prison of hell.

He began to tremble, to grow pale, to sweat, and with loud cries to beg for a respite, and
to call his son named Maximus, whom I myself, now a monk, saw as a monk, with excessive
and agitated shouts, saying: Maximus, run, I have never done you any harm, receive me into
your protection. Maximus, disturbed, was present at once; the household gathered, weeping
and making noise. But those malign spirits whom he so grievously endured pressing upon him
they could not see, but they saw their presence in the confusion, in the pallor and
trembling of him who was being dragged away. From fear of their hideous appearance he was
turning this way and that on his bed; he lay on his left side, he could not bear the sight
of them; he turned toward the wall, there they were. And when, exceedingly constrained, he
despaired of being able to be released, he began to cry out with loud voice, saying: A
respite at least until morning, a respite at least until morning. But while he was crying
out these things, in the midst of his very cries he was torn from the dwelling of his
flesh. From which it is certainly clear that he saw these things for us, not for himself,
so that his vision might profit us whom divine patience still waits for with
longsuffering.

For what did it profit him to have seen the foul spirits before death and to have begged
for a respite, when he did not receive the very respite he begged for? Let us therefore,
dearest brethren, now carefully consider these things, lest our time pass away in vain,
and then we seek to live for doing good when we are already being compelled to depart from
the body. Remember what the Truth says: Pray that your flight be not in winter or on the
Sabbath. For by the commandment of the law it is not permitted to walk far on the Sabbath;
winter also is a hindrance to walking, because the numbness of cold restrains the steps of
those who walk. He says therefore: Pray that your flight be not in winter or on the
Sabbath. As if He were to say openly: See that you do not seek to flee your sins when it
is no longer permitted to walk. That time therefore when flight is not permitted ought to
be thought about now while it is permitted. That hour of our departure is always to be
kept in view, this admonition of our Redeemer is always to be placed before the eyes of
our mind, wherein He says: Watch therefore, for ye know neither the day nor the hour.

HOMILY 13

Delivered to the people in the basilica of blessed Felix the confessor, on the day of his
nativity.

Reading of the Holy Gospel According to Luke

At that time, Jesus said to his disciples: Let your loins be girded and your lamps burning
in your hands. And you yourselves be like men waiting for their lord, when he shall return
from the wedding, so that when he comes and knocks, they may open to him immediately.
Blessed are those servants whom the lord, when he comes, shall find watching. Amen I say
to you, that he will gird himself and make them recline at table, and passing by will
minister to them. And if he comes in the second watch, and if he comes in the third watch,
and finds them so, blessed are those servants. But know this, that if the master of the
house knew at what hour the thief would come, he would surely watch and not allow his
house to be broken into. Therefore you also be ready, because at an hour you do not
expect, the Son of man will come. The reading of the Holy Gospel, dearest brothers, has
been recited openly to you. But lest its very plainness perhaps seem profound to some, let
us run through it briefly, so that its exposition may become known to the ignorant without
being burdensome to those who already know. That lust resides in the loins in men and in
the navel in women, the Lord testifies when speaking of the devil to blessed Job, saying:
"His strength is in his loins, and his power is in the navel of his belly.

Therefore, by the principal sex, lust is designated by the name of loins, when the Lord
says: "Let your loins be girded. For we gird our loins when we restrain the lust of the
flesh through continence. But because it is not enough to refrain from evil unless one
also strives to labor in good works, it is immediately added: "And have burning lamps in
your hands. For we hold burning lamps in our hands when through good works we show
examples of light to our neighbors. Concerning these works the Lord indeed says: "Let your
light shine before men, that they may see your good works and glorify your Father who is
in heaven. Now two things are commanded: both to restrain the loins and to hold lamps, so
that there may be both the purity of chastity in the body and the light of truth in
action. For one without the other can in no way please our Redeemer, whether he who does
good has not yet abandoned the defilements of lust, or he who excels in chastity does not
yet exercise himself in good works. Neither is chastity great without good work, nor is
any work good without chastity. But even if both are practiced, it remains that whoever he
is should reach toward the heavenly homeland by hope, and should not restrain himself from
vices merely for the sake of this world's respectability.

For even if he sometimes begins certain good things for the sake of respectability, he
ought not to remain in that intention, nor seek the glory of the present world through
good works, but should place all his hope in the coming of his Redeemer. Hence it is
immediately added: "And be like men waiting for their lord, when he returns from the
wedding. For the Lord went to the wedding because, rising from the dead and ascending into
heaven, the new man joined to himself the heavenly multitude of angels. He returns when he
is manifested to us through judgment. And well is it added concerning the waiting
servants: "That when he comes and knocks, they may open to him immediately. For the Lord
comes when he hastens to judgment; he knocks when through the troubles of illness he
indicates that death is near. We open to him immediately if we receive him with love. For
he who trembles to depart from the body does not wish to open to the judge who knocks, and
fears to see as judge him whom he remembers having despised. But he who is confident in
his hope and work opens immediately to the one who knocks, because he awaits the judge
joyfully; and when he recognizes that the time of approaching death has come, he rejoices
in the glory of recompense. Hence it is immediately added: "Blessed are those servants
whom the lord, when he comes, shall find watching.

He watches who keeps the eyes of his mind open to behold the true light; he watches who
preserves in action what he believes; he watches who repels from himself the darkness of
torpor and negligence. Hence Paul says: "Awake, you righteous, and do not sin. Hence again
he says: "It is now the hour for us to rise from sleep. But let us hear what the coming
Lord shows to his watchful servants: "Amen I say to you, that he will gird himself, and
make them recline, and passing by will minister to them. He will gird himself, that is, he
will prepare himself for recompense; and he will make them recline, that is, to be
refreshed in eternal rest. For our reclining in the kingdom is to rest. Whence again the
Lord says: "They will come and recline with Abraham, Isaac, and Jacob. But the Lord
passing by ministers, because he satisfies us with the illumination of his light. And it
is said "passing," when he returns from judgment to the kingdom. Or certainly the Lord
passes by for us after the judgment, because he raises us from the form of humanity to the
contemplation of his divinity. And his passing is to lead us into the vision of his glory,
when him whom we perceive in humanity at the judgment, we also see in divinity after the
judgment. For coming to judgment, he appears to all in the form of a servant, because it
is written: "They will look upon him whom they pierced.

But when the reprobate fall into punishment, the just are drawn to the glory of his
brightness, as it is written: "Let the impious one be taken away, lest he see the glory of
God. But what if servants are negligent in the first watch? For the first watch is the
guarding of the first age. But even so, one should not despair or cease from good work.
For the Lord, suggesting the patience of his long-suffering, adds: "And if he comes in the
second watch, and if he comes in the third watch, and finds them so, blessed are those
servants. For the first watch is the earliest time, that is, childhood. The second is
adolescence or youth, which according to the authority of sacred Scripture are one, as
Solomon says: "Rejoice, young man, in your adolescence. The third, however, is understood
as old age. Therefore, he who was unwilling to keep watch in the first watch should guard
at least the second, so that he who neglected to turn from his wickedness in childhood may
awaken to the ways of life at least in the time of youth. And he who was unwilling to
watch in the second watch should not lose the remedies of the third watch, so that he who
did not awaken to the ways of life in youth may at least come to his senses in old age.
Consider, dearest brothers, that the mercy of God has enclosed our hardness. There is
nothing left for a person to find as an excuse.

God is despised, and he waits; he sees himself scorned, and he calls back; he receives
injury from contempt of himself, and yet he still promises rewards to those who eventually
return. But let no one neglect this long-suffering of his, because he will demand justice
at the judgment all the more strictly, the longer the patience he extended before the
judgment. For Paul says about this: "Do you not know that the kindness of God leads you to
repentance? But according to your hardness and impenitent heart, you are storing up wrath
for yourself on the day of wrath and revelation of the just judgment of God. About this
the Psalmist says: "God is a just judge, strong and long-suffering. For about to call him
long-suffering, he first said just, so that you may know that he whom you see patiently
bearing the sins of transgressors for a long time will also at some point judge strictly.
About this it is said through a certain wise man: "For the Most High is a patient
rewarder. He is called a patient rewarder because he both endures and repays the sins of
men. For those whom he tolerates for a long time so that they may convert, if they do not
convert, he condemns more harshly. But to shake off the sloth of our mind, even external
losses are brought forward through a comparison, so that through these the soul may be
roused to guard itself. For it is said:

"Know this, that if the master of the house knew at what hour the thief was coming, he
would certainly watch and would not allow his house to be broken into. From this
comparison set forth, an exhortation is also added, when it is said: "And you, be ready,
because at an hour you do not expect, the Son of Man will come. For while the master of
the house is unaware, the thief breaks into the house, because while the spirit sleeps
from guarding itself, unforeseen death coming bursts into the dwelling of our flesh, and
slays as if sleeping the one it found as master of the house, because when the spirit
fails to foresee the coming losses, death snatches him unknowing to punishment. But he
would resist the thief if he were watching, because being on guard against the coming of
the judge who secretly seizes the soul, he would meet him by repenting, lest he perish
impenitent. Our Lord willed that the final hour be unknown to us so that it might always
be regarded with suspicion, so that since we cannot foresee it, we might prepare ourselves
for it without ceasing. Therefore, my brothers, fix the eyes of your mind upon the
condition of your mortality; prepare yourselves for the coming Judge through daily weeping
and lamentation. And since certain death awaits all, do not think about the uncertain
provision of temporal life. Let not the care of earthly things weigh you down.

For however great the masses of gold and silver that surround the flesh, however precious
the garments in which it is clothed, what is it other than flesh? Therefore do not
consider what you have, but what you are. Do you wish to hear what you are? The prophet
declares, saying: "Truly the people are grass. For if the people are not grass, where are
those who celebrated with us the feast of blessed Felix's birthday a year ago, which we
celebrate today? O how many and how great were the thoughts they had about provision for
the present life, but when the moment of death crept upon them, they were suddenly found
in those circumstances they had been unwilling to foresee, and they lost all the temporal
things at once which, having been gathered together, they seemed to hold securely. If
therefore the multitude of the human race that has passed flourished in the flesh through
birth and withered to dust through death, it was evidently grass. Since therefore the
hours flee with their moments, act, dearest brothers, so that they may be retained in the
reward of good work. Hear what the wise Solomon says: "Whatever your hand is able to do,
work at it earnestly, for there will be neither work, nor knowledge, nor reason, nor
wisdom in the underworld, to which you are hastening. Since therefore we do not know the
time of coming death, and after death we cannot work, it remains that before death we
seize the time that has been granted.

For thus, yes thus, death itself when it comes will be conquered, if before it comes it is
always feared.

HOMILY 14

Delivered to the people in the basilica of the blessed apostle Peter, on the second Sunday
after Easter.

A Reading from the Holy Gospel According to John

At that time, Jesus said to the Pharisees: I am the good shepherd. The good shepherd lays
down his life for his sheep. But the hireling, who is not the shepherd, whose own the
sheep are not, sees the wolf coming and abandons the sheep and flees; and the wolf seizes
and scatters the sheep. The hireling flees because he is a hireling, and the sheep are not
his concern. I am the good shepherd, and I know my sheep, and my sheep know me. As the
Father knows me, and I know the Father, and I lay down my life for my sheep. And I have
other sheep that are not of this fold, and I must bring them also, and they will hear my
voice, and there will be one fold and one shepherd. 1. You have heard, dearest brothers,
from the Gospel reading your instruction; you have heard also our peril. For behold, he
who is good not by an accidental gift but essentially, says: I am the good shepherd. And
he adds the pattern of that same goodness for us to imitate, saying: The good shepherd
lays down his life for his sheep. He did what he taught; he showed what he commanded. The
good shepherd laid down his life for his sheep, so that in our sacrament he might
transform his body and blood, and satisfy with the nourishment of his flesh the sheep he
had redeemed.

The way has been shown to us through contempt of death that we should follow; the pattern
has been set before us upon which we should be formed. First it is ours to mercifully
spend our external goods on his sheep; but finally, if necessary, even to offer our death
for those same sheep. From that first and lesser thing one arrives at the final and
greater. But since the soul by which we live is incomparably far better than the earthly
substance we possess externally, when will someone who does not give his substance for his
sheep give his life for them? And there are some who, because they love earthly substance
more than the sheep, deservedly lose the name of shepherd. Of whom it is immediately
added: But the hireling, who is not the shepherd, whose own the sheep are not, sees the
wolf coming and abandons the sheep and flees. He is called not a shepherd but a hireling
who feeds the Lord's sheep not out of heartfelt love but for temporal wages. Indeed, a
hireling is one who holds the position of shepherd but does not seek the profit of souls;
he gapes after earthly advantages, rejoices in the honor of his office, feeds on temporal
gains, and delights in the reverence shown him by men. For these are the wages of the
hireling: that for the very labor he performs in governance, he finds here what he seeks,
and remains a stranger to the inheritance of the flock hereafter.

But whether one is truly a shepherd or a hireling cannot be known with certainty if no
occasion of necessity arises. In times of tranquility, the hireling often stands guard
over the flock just as the true shepherd does; but when the wolf comes, it reveals with
what spirit each one was standing guard over the flock. For the wolf comes upon the sheep
when any unjust man and plunderer oppresses the faithful and humble. But he who appeared
to be a shepherd and was not abandons the sheep and flees, because while he fears danger
to himself from the wolf, he does not presume to resist his injustice. He flees not by
changing his location but by withdrawing his support. He flees because he saw injustice
and remained silent. He flees because he hid himself in silence. To such men it is rightly
said through the prophet: "You have not gone up against the enemy, nor have you set up a
wall for the house of Israel, to stand in battle on the day of the Lord. To go up against
the enemy is to oppose with the free voice of reason any powers that act wickedly. And we
stand in battle on the day of the Lord for the house of Israel and set up a wall if we
defend the faithful and innocent against the injustice of the perverse with the authority
of justice. Because the hireling does not do this, when he sees the wolf coming, he flees.

But there is another wolf who without ceasing daily tears apart not bodies, but minds,
namely the malignant spirit, who prowling around lies in wait for the sheepfolds of the
faithful and seeks the deaths of souls. Concerning this wolf it is soon added: "And the
wolf seizes and scatters the sheep. The wolf comes and the hireling flees, because the
malignant spirit tears apart the minds of the faithful in temptation, and he who holds the
place of pastor has no care of solicitude. Souls perish, and he himself rejoices in
earthly advantages. The wolf seizes and scatters the sheep when he drags one person into
lust, inflames another with avarice, raises another up in pride, divides another through
wrath, goads this one with envy, trips up that one in deceit. The devil, as it were,
scatters the flock like a wolf when he slays the faithful people through temptations. But
against these things the hireling is kindled by no zeal, aroused by no fervor of love:
because while he seeks only external advantages, he negligently permits the internal
losses of the flock. Hence it is soon added: "But the hireling flees, because he is a
hireling, and the sheep do not pertain to him. For the sole reason why the hireling flees
is because he is a hireling. As if it were said openly: He who in presiding over the sheep
does not love the sheep but seeks earthly gain cannot stand firm in danger to the sheep.

For while he embraces honor, while he rejoices in temporal advantages, he trembles to
oppose himself against danger, lest he lose what he loves. But because our Redeemer made
known the faults of the false pastor, He again shows the form upon which we ought to be
imprinted, saying: "I am the good Shepherd. And He adds: "And I know my sheep," that is, I
love them, "and my sheep know me. As if He were saying openly: Those who love follow in
obedience. For he who does not love the truth has not yet come to know it at all. Of which
sheep indeed he says again: "My sheep hear my voice, and I know them, and they follow me,
and I give them eternal life. Of which he also says a little earlier: "If anyone enters
through me, he will be saved, and will go in and go out, and will find pastures. For he
will go in to faith, but will go out from faith to sight, from belief to contemplation,
and will find pastures in eternal refreshment. His sheep therefore find pastures, because
whoever follows him with a simple heart is nourished by the food of eternal greenness. But
what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For
the pastures of the elect are the present countenance of God, which when it is beheld
without failing, the mind is satisfied without end by the food of life.

In these pastures those have rejoiced in the fullness of eternity who have already escaped
the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there
is the fellowship of the heavenly citizens. There is the sweet solemnity of those
returning from the sad labor of this pilgrimage. There are the foreseeing choirs of
prophets, there is the judging number of apostles, there is the victorious army of
innumerable martyrs, the more joyful there as they were more harshly afflicted here; there
is the constancy of confessors, consoled by the reception of their reward; there are
faithful men whom the pleasure of the world could not soften from the strength of their
manliness; there are holy women who conquered both the world and their sex; there are
children who here transcended their years by their conduct; there are the elderly whom age
rendered weak here, yet the power of good works did not abandon. Since, therefore, you
have heard, most beloved brethren, our peril, consider in the Lord's words also your own
peril. See whether you are his sheep, see whether you know him, see whether you know the
light of truth. But I say "know" not through faith, but through love. I say "know" not
from belief, but from action. For the same John the Evangelist who speaks these things
testifies, saying: "He who says that he knows God, and does not keep his commandments, is
a liar. Hence in this passage the Lord immediately adds:

"As the Father knows me, and I know the Father, and I lay down my life for my sheep. As if
he were openly saying: In this it is established that I both know the Father and am known
by the Father, because I lay down my life for my sheep; that is, by that charity with
which I die for the sheep, I show how much I love the Father. But because he had come to
redeem not only Judea but also the Gentiles, he adds: "And I have other sheep which are
not of this fold, and those I must bring, and they shall hear my voice, and there shall be
one fold and one shepherd. The Lord was looking upon our redemption, we who come from the
Gentile people, when he said he would bring other sheep also. This you see happening
daily, brethren; this you see accomplished today with the reconciled Gentiles. For he
makes one fold, as it were, from two flocks, because he unites the Jewish and Gentile
peoples in his faith, as Paul attests, who says: "He is our peace, who has made both one.
For while he chooses the simple from both nations for eternal life, he leads his sheep to
their proper fold. Let us seek, therefore, dearly beloved brethren, these pastures, in
which we may rejoice with the solemnity of so many fellow citizens. Let the very festivity
of those who rejoice invite us.

Surely if the people were celebrating a market somewhere, if they were gathering at the
dedication of some church with a proclaimed solemnity, we would all hasten to be found
there together, and each one would be eager to be present, and would consider himself
afflicted with grave loss if he did not witness the solemnity of common joy. Behold, in
the heavens the joy of the elect citizens is celebrated, all rejoice together over one
another in their assembly, and yet we, lukewarm in our love of eternity, burn with no
desire, we do not seek to be present at so great a solemnity, we are deprived of joys, and
yet we are happy. Let us therefore kindle our spirit, brethren, let faith grow warm again
in what it has believed, let our desires burn toward heavenly things, and thus to love is
already to go. Let no adversity call us back from the joy of the inner solemnity, because
even if someone desires to go to an intended place, no roughness of the road changes his
desire. Let no flattering prosperity seduce us, because he is a foolish traveler who,
seeing pleasant meadows along the way, forgets to go where he was heading.

Therefore let the soul yearn with all desire for the heavenly homeland, let it seek
nothing in this world, which it knows it will soon leave behind, so that if we are truly
sheep of the heavenly Shepherd, because we are not fixed on the delight of the way, we may
be satisfied with eternal pastures upon arrival.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 15

Delivered to the people in the basilica of Saint Paul the Apostle, on Sexagesima Sunday.

A Reading from the Holy Gospel According to Luke

At that time, when a very great crowd was gathering, and they were hastening to Jesus from
the cities, he spoke by a parable: A sower went out to sow his seed. And as he sowed, some
fell by the wayside, and it was trampled upon, and the birds of the air ate it. And some
fell upon rock, and when it sprang up, it withered away because it had no moisture. And
some fell among thorns, and the thorns springing up together choked it. And some fell on
good ground, and when it sprang up, it brought forth fruit a hundredfold. Saying these
things, he cried out: He who has ears to hear, let him hear. And his disciples asked him
what this parable might mean. To them he said: To you it has been given to know the
mystery of the kingdom of God, but to the rest in parables, so that seeing they may not
see, and hearing they may not understand. Now this is the parable: The seed is the word of
God. And those by the wayside are they who hear; then the devil comes and takes the word
from their heart, lest believing they should be saved. For those upon the rock are they
who, when they hear, receive the word with joy. And these have no roots, because they
believe for a time, and in the time of temptation they fall away.

And that which fell among thorns, these are they who have heard, and going their way are
choked by the cares and riches and pleasures of life, and they bring forth no fruit. But
that which fell on good ground, these are they who in a good and perfect heart, hearing
the word, retain it, and bring forth fruit in patience. 1. The reading of the holy Gospel
which you have just heard, dearest brothers, does not need exposition, but exhortation.
For human frailty does not presume to examine what Truth itself has expounded. But there
is something you ought carefully to consider in this very exposition of the Lord: that if
we were to tell you that the seed signifies the word, the field the world, the birds
demons, the thorns riches, your mind would perhaps hesitate to believe us. Hence the same
Lord deigned to expound through himself what he was saying, so that you might learn to
seek the meanings of things even in those matters which he did not wish to explain through
himself. Therefore by expounding what he said, he made it known that he was speaking
figuratively, so that he might make you certain when our frailty opened up to you the
figures of his words. For who would ever have believed me if I had wished to interpret
thorns as riches, especially since the former prick while the latter delight?

And yet they are thorns, because they tear the mind with the prickings of their thoughts,
and when they drag it all the way to sin, they cause it to bleed as if by an inflicted
wound. These, in this passage, as another evangelist attests, the Lord calls not simply
riches, but deceitful riches, and rightly so. For they are deceitful because they cannot
remain with us for long; they are deceitful because they do not drive away the poverty of
our mind. Only those riches are true which make us rich in virtues. If therefore, dearest
brothers, you desire to be rich, love true riches. If you seek the summit of true honor,
strive toward the heavenly kingdom. If you love the glory of high positions, hasten to be
enrolled in that supernal court of the angels. The words of the Lord which you perceive
with your ears, retain in your mind. For the word of God is food for the mind. And just as
food taken in is rejected when the stomach is weak, so a word that is heard is not
retained in the belly of memory. But whoever does not retain nourishment, his life is
surely despaired of. Therefore fear the danger of eternal death, if you receive the food
of holy exhortation but do not keep in memory the words of life, that is, the nourishment
of righteousness. Behold, everything you do passes away, and to the final judgment,
without any intervening moment, you hasten daily, whether willing or unwilling.

Why then is what must be left behind loved? Why is that to which we are heading neglected?
Remember what is said: If anyone has ears to hear, let him hear. For all who were present
there had bodily ears. But he who says to all having ears, If anyone has ears to hear, let
him hear, without doubt seeks the ears of the heart. Take care therefore that the word
received remains in the ear of the heart. Take care that the seed does not fall by the
wayside, lest the evil spirit come and take the word from memory. Take care that rocky
ground does not receive the seed and send forth the fruit of good work without the roots
of perseverance. For many are pleased by what they hear and propose beginnings of good
work; but as soon as they begin to be wearied by adversities, they abandon what they have
begun. Rocky ground therefore lacked moisture, which did not bring what had sprouted to
the fruit of perseverance. For many, when they hear the word against avarice, detest that
same avarice and praise contempt for all things; but as soon as the mind sees what it
desires, it forgets what it was praising. Many, when they hear the word against lust, not
only do not desire to commit defilements of the flesh, but even blush at those committed;

but as soon as the beauty of the flesh appears before their eyes, the mind is so carried
away to desires as if nothing had yet been resolved by it against these same desires; and
it does condemnable things, which whatever it remembers having done, it has already itself
condemned. Often too we are pierced with remorse against sins, and yet after weeping we
return to the same sins. So Balaam, having gazed upon the tents of the Israelite people,
wept and begged to be made like them in death, saying: Let my soul die the death of the
just, and let my last end be like theirs; but as soon as the hour of compunction passed,
he burned with the wickedness of avarice. For on account of promised gifts he gave counsel
for the death of that people whose death he had wished to resemble; and he forgot what he
had lamented, since he was unwilling to extinguish what burned through avarice. It should
be noted that the Lord, in His explanation, says that cares, pleasures, and riches choke
the word. For they choke it because by their importunate thoughts they strangle the throat
of the mind; and since they do not allow good desire to enter the heart, they kill, as it
were, the passage of the breath of life. It should also be noted that He joins two things
with riches, namely cares and pleasures, because indeed they both oppress the mind through
anxiety and dissolve it through abundance.

For by their contrary nature they make their possessors both afflicted and unstable. But
since pleasure cannot coexist with affliction, at one time they afflict through the
anxiety of guarding them, and at another time they soften toward pleasures through
abundance. But the good earth brings forth fruit through patience, because clearly our
good works are nothing if we do not also bear with equanimity the evils of our neighbors.
For the higher anyone has advanced, the more he finds in this world what he must bear more
harshly, because when our mind's love for the present age diminishes, the adversity of
that same age increases. Hence it is that we see many both doing good and yet laboring
under the heavy burden of tribulations. For they now flee earthly desires, and yet are
wearied by harsher afflictions. But according to the word of the Lord they bring forth
fruit through patience, because when they humbly accept afflictions, after the afflictions
they are sublimely received into rest. Thus the grape is crushed by treading and is
liquefied into the flavor of wine. Thus the olive, pressed by crushing, leaves behind its
bitter residue and grows rich into the liquid of oil. Thus by the threshing of the floor
the grains are separated from the chaff and arrive purified at the granary.

Therefore whoever desires to fully conquer vices, let him strive to humbly endure the
afflictions of his purification, so that he may come before the Judge all the more pure
afterward, the more the fire of tribulation now purges away his rust. In that portico
which serves as a passageway for those going to the church of blessed Clement, there was a
certain man named Servulus, whom many of you knew along with me—poor in possessions, rich
in merits—whom a long illness had weakened. For from his earliest age until the end of his
life he lay paralyzed. What shall I say, that he could not stand? He was never able to
rise in his bed even to sit, never able to bring his hand to his mouth, never able to turn
himself to his other side. His mother with his brother was present to serve him, and
whatever he was able to receive from alms, he distributed to the poor through their hands.
He knew no letters at all, but he had purchased for himself books of Sacred Scripture, and
receiving any religious persons in hospitality, he had them read before him without
ceasing. And so it came about that, according to his own measure, he learned Sacred
Scripture fully, though, as I said, he was entirely ignorant of letters. He strove always
to give thanks in his pain, to devote himself to hymns and praises to God day and night.

But when the time had come that his great patience ought to be rewarded, the pain of his
limbs returned to his vital organs. And when he recognized that he was now near death, he
urged the traveling men received in hospitality to rise and sing psalms with him in
expectation of his departure. And while he himself, dying, was singing psalms with them,
he suddenly silenced the voices of those singing, with the terror of a great cry, saying:
"Be silent! Do you not hear how great are the praises resounding in heaven? And while he
was directing the ear of his heart toward those same praises which he heard within, that
holy soul was released from the flesh. But as it departed, such a fragrance of scent was
spread there that all who were present were filled with inestimable sweetness, so that
through this they clearly recognized that praises in heaven had received it. A monk of
ours was present at this event, who still lives, and with great weeping he is accustomed
to attest that until his body was handed over for burial, the fragrance of that scent did
not depart from their nostrils. Behold with what end he departed from this life who in
this life calmly endured afflictions. According to the Lord's word, therefore, the good
earth brought forth fruit through patience, which, having been plowed by the plowshare of
discipline, arrived at the harvest of reward.

But I ask you, dearest brothers, consider what argument of excuse we shall have in that
strict judgment—we who, sluggish from good work, have received both resources and hands—if
a beggar without hands fulfilled the Lord's commands. May the Lord not then display
against us the apostles who by preaching drew crowds of the faithful with him to the
kingdom, may he not bring forth against us the martyrs who by shedding their blood arrived
at the heavenly homeland. What shall we say then, when we see this Servulus of whom we
have spoken, whose arms a long illness held bound, yet did not bind them from good work?
Do these things with yourselves, brothers, so urge yourselves to zeal for good work, that
when you now set good men before you for imitation, you may then be able to be their
companions.

HOMILY 16

Delivered to the people in the basilica of Saint John, which is called the Constantiniana,
on the first Sunday in Lent.

Reading from the Gospel According to Matthew

IV, 1-11. At that time, Jesus was led into the desert by the Spirit, to be tempted by the
devil. And when he had fasted forty days and forty nights, afterward he was hungry. And
the tempter came and said to him: If you are the Son of God, command that these stones
become bread. He answered and said: It is written: Man does not live by bread alone, but
by every word that proceeds from the mouth of God. Then the devil took him into the holy
city, and set him upon the pinnacle of the temple, and said to him: If you are the Son of
God, cast yourself down. For it is written: He has given his angels charge over you, and
in their hands they shall bear you up, lest perhaps you strike your foot against a stone.
Jesus said to him: Again it is written: You shall not tempt the Lord your God. Again the
devil took him to a very high mountain, and showed him all the kingdoms of the world, and
their glory, and said to him: All these things I will give you, if you fall down and
worship me. Then Jesus said to him: Begone, Satan. For it is written: You shall worship
the Lord your God, and him alone shall you serve. Then the devil left him, and behold,
angels came and ministered to him.

It is often doubted by some by what spirit Jesus was led into the desert, because of what
follows: "The devil took him up into the holy city. And again: "He took him up onto a high
mountain. This question is properly understood if we believe he was led into the desert by
the Holy Spirit, so that his own Spirit would lead him there, where the evil spirit would
then find him to tempt him. But behold, when it is said that God made man was taken up by
the devil either onto a high mountain or into the holy city, the mind recoils, human ears
are terrified to hear this. Yet we recognize that these things are not incredible if we
consider other things that were done to him. Certainly the devil is the head of all the
wicked, and all the wicked are members of this head. Was not Pilate a member of the devil?
Were not the Jews who persecuted and the soldiers who crucified Christ members of the
devil? What wonder is it then if he allowed himself to be led onto a mountain by him, who
also allowed himself to be crucified by his members? Therefore it is not unworthy of our
Redeemer that he willed to be tempted, he who had come to be killed. For it was just that
he should overcome our temptations by his temptations, just as he had come to conquer our
death by his death. But we should know that temptation occurs in three ways:

by suggestion, by delight, and by consent. And when we are tempted, we frequently fall
into delight or even into consent, because having been propagated from the sin of the
flesh, we bear within ourselves that from which we endure struggles. But God, who was
incarnate in the womb of a Virgin and came into the world without sin, tolerated no
contradiction within himself. Therefore he could be tempted through suggestion, but the
delight of sin did not bite his mind. And so all that diabolical temptation was external,
not internal. But if we examine the very order of his temptation, let us consider with
what great power we are freed from temptation. The ancient enemy raised himself against
the first man, our parent, in three temptations, because he tempted him with gluttony,
vainglory, and avarice; but by tempting he overcame him, because he subjected him to
himself through consent. Indeed, he tempted him through gluttony when he showed him the
food of the forbidden tree and persuaded him to eat. He tempted him through vainglory when
he said: You shall be as gods. And he tempted him through the advancement of avarice when
he said: Knowing good and evil. For avarice is not only of money, but also of exaltation.
For it is rightly called avarice when loftiness is sought beyond measure. For if the
seizure of honor did not pertain to avarice, Paul would never say of the only-begotten Son
of God: He did not consider it robbery to be equal to God.

Moreover, the devil drew our parent to pride in this, that he aroused him to avarice for
exaltation. But by the same means by which he overthrew the first man, by those same means
he was overcome when he tempted the second man. For he tempts through gluttony when he
says: "Command that these stones become bread. He tempts through vainglory when he says:
"If you are the Son of God, cast yourself down. He tempts through the greed of ambition
when he shows all the kingdoms of the world, saying: "All these things I will give you, if
you fall down and worship me. But by the same means by which he boasted of having
conquered the first man, he is conquered by the second man, so that he might depart from
our hearts, captured at the very entrance by which he had entered and held us. But there
is something else, dearest brothers, that we ought to consider in this temptation of the
Lord: that when tempted by the devil, the Lord responded with the precepts of sacred
Scripture, and he who could have plunged his tempter into the abyss by that Word which he
was, did not display the power of his might, but gave only the precepts of divine
Scripture, so that he might offer us an example of his patience, that whenever we suffer
anything from wicked people, we might be stirred to teaching rather than to vengeance.
Consider how great is the patience of God, and how great is our impatience.

If we are provoked by injuries or some harm, moved by fury, we either avenge ourselves as
much as we can, or we threaten what we cannot do. Behold, the Lord endured the adversity
of the devil, and answered him with nothing but words of gentleness. He bore him whom he
could have punished, so that his praise might grow higher from this: that he overcame his
enemy not by destroying him, but by enduring him for the time being. But it should be
noted what follows: that when the devil departed, angels ministered to him. By this, what
else is shown but both natures in one person? For he is man whom the devil tempts, and he
is the same God to whom angels minister. Let us therefore recognize our nature in him, for
unless the devil perceived him to be man, he would not have tempted him. Let us venerate
his divinity in him, for unless he were God above all things, angels would in no way
minister to him. But since the reading is fitting for these days—for we have heard of the
forty days' abstinence of our Redeemer as we begin the season of Lent—we must discuss why
this very abstinence is observed for the number of forty days. For Moses fasted twice for
forty days in order to receive the law. Elijah abstained for forty days in the desert. The
very Author of humanity, coming to humanity, took no food at all for forty days.

Let us also, as much as we can, strive to afflict our flesh through abstinence during the
annual season of Lent. Why then is the number forty observed in abstinence, unless because
the power of the Decalogue is fulfilled through the four books of the holy Gospel? For ten
multiplied by four produces forty, because we fulfill the commandments of the Decalogue
when we indeed keep the four books of the holy Gospel. From this another meaning can also
be perceived. For in this mortal body we subsist from four elements, and through the
pleasures of this same body we act contrary to the Lord's commandments. But the Lord's
commandments were received through the Decalogue. Since therefore through the desires of
the flesh we have despised the commandments of the Decalogue, it is fitting that we
afflict that same flesh four times ten. Although concerning this season of Lent there is
still another thing that can be understood. For from the present day until the joys of the
Paschal solemnity, six weeks come, whose days indeed amount to forty-two. When the six
Sundays are subtracted from the abstinence, no more than thirty-six days remain in
abstinence. But while the year is reckoned through three hundred and sixty-five days, and
we afflict ourselves through thirty-six days, we give as it were the tithes of our year to
God, so that we who have lived for ourselves through the year we received, may mortify
ourselves to our Author in his tithes through abstinence.

Therefore, dearest brothers, just as you are commanded in the law to offer tithes of your
possessions, so strive to offer him also tithes of your days. Let each one, as much as
strength allows, mortify the flesh and afflict its desires, and slay shameful lusts, so
that according to Paul's words, one may become a living sacrifice. For a sacrifice is both
offered and is living when a person both does not depart from this life, and yet slays
himself from carnal desires. Let the flesh that drew us joyfully to sin, bring us back
afflicted to pardon. For the author of our death transgressed the precepts of life through
the fruit of the forbidden tree. Let us therefore who fell from the joys of paradise
through food, rise again to them as much as we can through abstinence. But let no one
believe that abstinence alone can suffice for him, since the Lord says through the
prophet: "Is not this rather the fast that I have chosen? adding: "Break your bread for
the hungry, and bring the needy and homeless into your house; when you see the naked,
cover him, and do not despise your own flesh. Therefore God approves that fast which
raises hands of almsgiving to His eyes, which is performed with love of neighbor, which is
seasoned with piety. Therefore what you take away from yourself, give generously to
another, so that from that by which your flesh is afflicted, the flesh of your needy
neighbor may be restored.

For hence the Lord says through the prophet: "When you fasted and mourned, did you fast a
fast for me? And when you eat and drink, do you not eat for yourselves and drink for
yourselves? For he eats and drinks for himself who receives the nourishment of the body,
which is the common gift of the Creator, without sharing with the needy. And each one
fasts for himself if he does not give to the poor what he subtracts from himself for a
time, but keeps it to be offered later to his belly. Hence it is said through Joel:
"Sanctify a fast. Indeed, to sanctify a fast is to show abstinence of the flesh worthy of
God by joining other good works to it. Let anger cease, let quarrels be stilled. For the
flesh is worn down in vain if the mind is not restrained from its wicked pleasures, since
the Lord says through the prophet: "Behold, on the day of your fast your own will is
found. Behold, you fast for strife and contention, and you strike with the fist impiously,
and you demand payment from all your debtors. For indeed one who demands back from his
debtor what he gave does nothing unjust, but it is fitting that whoever mortifies himself
in penance should forbid himself even what is justly owed to him. Thus, thus what we have
done unjustly is forgiven by God when we are afflicted and penitent, if for love of Him we
also release what is justly owed to us.

HOMILY 17

Delivered to the bishops at the Lateran baptistery.

Reading from the Gospel According to Luke

At that time, the Lord appointed also another seventy-two, and sent them two by two before
his face into every city and place where he himself was about to come. And he said to
them: The harvest indeed is great, but the laborers are few. Pray therefore the lord of
the harvest to send laborers into his harvest. Go, behold I send you as lambs among
wolves. Do not carry a purse, nor a bag, nor sandals, and greet no one along the way. Into
whatever house you enter, first say: Peace be to this house. And if a son of peace be
there, your peace shall rest upon him; but if not, it shall return to you. And in the same
house remain, eating and drinking such things as they have. For the laborer is worthy of
his hire. Do not go from house to house. And into whatever city you enter, and they
receive you, eat what is set before you; and heal the sick who are there, and say to them:
The kingdom of God has drawn near to you. Our Lord and Savior, dearest brothers, sometimes
admonishes us through words, and sometimes through deeds. For His very actions are
commandments, because when He does something in silence, He makes known what we ought to
do.

For behold, He sends His disciples out to preach in pairs, because there are two
commandments of charity, namely the love of God and of neighbor, and charity cannot exist
between fewer than two persons. For no one is properly said to have charity toward
himself, but love extends toward another so that it may be charity. The Lord sends His
disciples to preach in pairs, so that by this He may silently indicate to us that whoever
does not have charity toward another should by no means undertake the office of preaching.
It is well said that he sent them before his face into every city and place where he
himself was about to come. For the Lord follows his preachers, because preaching comes
first, and then the Lord comes to the dwelling place of our mind, when words of
exhortation run ahead, and through these truth is received in the mind. For thus Isaiah
says to these same preachers: Prepare the way of the Lord, make straight the paths of our
God. Thus the Psalmist says to them: Make a way for him who ascends over the setting. For
the Lord ascended over the setting because from that by which he fell in his passion, from
that same thing he manifested his greater glory by rising again. He ascended over the
setting, namely, because he trampled down by rising again the death which he had endured.

Therefore we make a way for him who ascends over the setting when we preach his glory to
your minds, so that he himself also, coming afterward, may illuminate them through the
presence of his love. When the preachers were sent, let us hear what he says: "The harvest
indeed is great, but the laborers are few. Pray therefore the Lord of the harvest, that he
send laborers into his harvest. For the great harvest the laborers are few, which we
cannot speak of without heavy grief, because even if there are those who hear good things,
there are none to speak them. Behold, the world is full of priests, yet in God's harvest a
worker is found very rarely, because we have indeed taken up the priestly office, but we
do not fulfill the work of the office. But consider, dearest brothers, consider what is
said: "Pray the Lord of the harvest, that he send laborers into his harvest. Petition on
our behalf, that we may be able to work worthily for you, lest our tongue grow sluggish
from exhortation, lest after we have taken up the place of preaching, our silence condemn
us before the just judge. For often the tongue of preachers is restrained because of their
own wickedness; but often indeed it happens through the fault of those subject to them
that the word of preaching is withdrawn from those who are in charge. Indeed the tongue of
preachers is restrained because of their own wickedness, as the Psalmist says: "But to the
sinner God said:

Why do you declare my justices? And again, because of the fault of those subject to them,
the voice of preachers is forbidden, as the Lord says to Ezekiel: "I will make your tongue
cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is
a provoking house. As if he were to say openly: Therefore the word of preaching is taken
from you, because while the people provoke me in their actions, they are not worthy to
receive the exhortation of truth. From whose fault, therefore, the word is withdrawn from
the preacher is not easily known. But it is known most certainly that the silence of the
Pastor sometimes harms himself, but always harms those subject to him. But would that if
we are not sufficient for the power of preaching, we might at least maintain the duty of
our position in innocence of life. For it is added: Behold, I send you as lambs among
wolves. But many, when they receive the rights of governance, burn to tear apart their
subjects, display the terror of power, and harm those whom they ought to have benefited.
And because they do not have the bowels of charity, they desire to be seen as lords, they
do not at all recognize themselves to be fathers, they change the place of humility into
the exaltation of domination, and if ever they flatter outwardly, inwardly they rage.
Concerning whom the Truth says elsewhere:

They come to you in sheep's clothing, but inwardly they are ravenous wolves. Against all
these things, we must consider that we are sent as lambs among wolves, so that, preserving
the sense of innocence, we may not have the bite of malice. For he who undertakes the
position of preaching ought not to inflict evils, but to endure them, so that by his very
meekness he may soften the anger of those who rage, and he himself, wounded by
afflictions, may heal the wounds of sins in others. And if ever the zeal of righteousness
demands that he rage against his subjects, let that fury be from love, not from cruelty,
so that he may both display the rights of discipline outwardly, and inwardly love with
fatherly affection those whom he chastises as if pursuing them outwardly. This a Ruler
exhibits well when he does not know how to love himself through private affection, when he
desires nothing of the things of the world, when he in no way bends the neck of his mind
to the burdens of earthly desire. Hence it is also added: "Do not carry a money bag, nor a
wallet, nor sandals, and greet no one along the way. For the preacher ought to have such
great trust in God that, although he does not provide for the expenses of the present
life, he nevertheless knows most certainly that these will not be lacking to him, lest
while his mind is occupied with temporal things, he provide less for others concerning
eternal things.

He is also permitted to greet no one along the way, to show with what great haste he ought
to proceed on the journey of preaching. If anyone wishes to understand these words also
allegorically: in a money bag, money is enclosed; but enclosed money is hidden wisdom.
Therefore, whoever has the word of wisdom but neglects to distribute it to his neighbor
holds money bound up in a bag, as it were. Hence it is written: "Hidden wisdom and a
concealed treasure, what profit is there in either? And what is signified by the wallet,
except the burdens of the world; and what in this place by sandals, except the examples of
dead works? Therefore, whoever undertakes the office of preaching, it is not fitting that
he carry the burden of worldly affairs, lest while this weighs down his neck, he not rise
up to preach heavenly things. Nor ought he to look upon the examples of foolish works,
lest he believe he is protecting his own works, as it were, with the skins of dead
animals. For there are many who defend their own depravity from the depravities of others.
Because they consider that others have done such things, they think they may do these
things freely. What else do these people do except try to protect their feet with the
skins of dead animals? But everyone who greets on the way greets by occasion of the
journey, not from zeal for wishing that same salvation.

Therefore, whoever preaches salvation to his hearers not from love of the eternal homeland
but from ambition for rewards greets, as it were, on the journey, because he wishes
salvation for his hearers by occasion and not by intention. There follows: Into whatsoever
house you enter, first say: Peace be to this house. And if the son of peace be there, your
peace shall rest upon him; but if not, it shall return to you. The peace which is offered
from the mouth of the preacher either rests in the house, if there be a son of peace in
it, or returns to the same preacher; because either someone will be predestined to life,
and follows the heavenly word which he hears; or if no one shall have been willing to
hear, the preacher himself will not be without fruit, because peace returns to him, since
a reward is recompensed to him from the Lord for the labor of his work. Behold, however,
he who forbade carrying a purse and bag grants expenses and food from that same preaching.
For it is added: "And in the same house remain, eating and drinking such things as are
with them. For the laborer is worthy of his hire. If our peace is received, it is fitting
that we remain in the same house eating and drinking such things as are with them, so that
we may obtain earthly provisions from those to whom we offer the rewards of the heavenly
homeland.

Hence Paul also, receiving these very things as of little account, says: "If we have sown
unto you spiritual things, is it a great thing if we shall reap your carnal things? And it
should be noted what is added: "The laborer is worthy of his hire," because the very food
for sustenance is already part of the wages of the work, so that here the reward from the
labor of preaching may begin, which is perfected there in the vision of truth. In this
matter it should be considered that two rewards are owed to our one work: one on the way,
the other in the homeland; one which sustains us in labor, another which recompenses us in
the resurrection. Therefore the reward which is received in the present ought to
accomplish this in us: that we may strive more vigorously toward the subsequent reward.
Therefore every preacher should not preach in order to receive a reward in this time, but
should receive a reward in order to continue preaching. For whoever preaches in order to
receive here a reward of either praise or gift, without doubt deprives himself of the
eternal reward.

But whoever desires that what he says please men so that, while what is said pleases,
through those same words not he himself but the Lord may be loved, or who therefore
obtains earthly provisions in preaching lest he be wearied from the voice of preaching
through want—for this one without doubt nothing stands in the way of receiving the reward
in the homeland, because he took expenses on the way. But what do we—and I cannot say this
without grief—what do we, O Pastors, do, who receive wages and yet are by no means
workers? For we receive the fruits of holy Church in daily payment, yet we labor not at
all in preaching for the eternal Church. Let us consider what condemnation it is to
receive here the wages of labor without the labor. Behold, we live from the offerings of
the faithful, but what do we labor for the souls of the faithful? We take for our payment
those things which the faithful offered for the redemption of their sins, and yet we do
not sweat against those same sins with the zeal of prayer or preaching, as is fitting. We
scarcely rebuke anyone openly for their fault. And still—what is more serious—sometimes if
a person is powerful in this world, their errors are perhaps praised, lest, if opposed,
they withdraw in anger the gift they were bestowing. But we must remember without ceasing
what is written about certain ones: They shall eat the sins of my people.

Why are they said to eat the sins of the people, unless because they encourage the sins of
transgressors, lest they lose their temporal payments? But we also who live from the
offerings of the faithful, which they offered for their sins, if we eat and remain silent,
we without doubt eat their sins. Let us consider, therefore, what a crime it is before God
to eat the price of sins and to do nothing against sins by preaching. Let us hear what is
said in the voice of blessed Job: If my land cries out against me, and its furrows weep
together with it, if I have eaten its fruits without payment. For the land cries out
against its possessor when the Church justly murmurs against its pastor. Its furrows also
weep if the hearts of hearers, which have been plowed by the preceding fathers with the
voice of preaching and the vigor of rebuke, see something to mourn in the life of their
pastor. The good possessor does not eat the fruit of this land without payment, because
the discerning pastor invests the talent of the word, lest he take the payment of
sustenance from the Church to his own damnation. For we eat the fruits of our land with
payment when, receiving ecclesiastical support, we labor in preaching. For we are heralds
of the coming Judge. Who then will announce the coming Judge if the herald is silent?

Therefore we must consider that, insofar as each person is able, insofar as he is capable,
he should strive to impress upon the Church entrusted to him both the terror of the coming
judgment and the sweetness of the kingdom. And he who cannot admonish everyone at once
with one and the same voice of exhortation ought to instruct individuals as much as he
can, to edify them through private conversations, and to seek fruit in the hearts of his
children through simple exhortation. For we must continually weigh what is said to the
holy apostles, and through the apostles to us: You are the salt of the earth. If therefore
we are salt, we ought to season the minds of the faithful. You then, who are shepherds,
consider that you are feeding God's animals. Concerning these animals indeed it is said to
God through the Psalmist: Your animals shall dwell in it. And we often see that a block of
salt is set before brute animals, so that they may lick that same block of salt and be
improved. Therefore, like a block of salt among brute animals, so should the priest be
among the people. For the priest must take care what he says to each person, how he
admonishes each one, so that whoever is joined to the priest may be seasoned with the
taste of eternal life, as if from the touch of salt. For we are not the salt of the earth
if we do not season the hearts of our hearers.

Indeed, he truly bestows this seasoning upon his neighbor who does not withhold the word
of preaching. But then we truly preach right things to others if we show our words by
deeds, if we ourselves are pierced with divine love, and wash with tears the daily stains
of human life, which can in no way pass without fault. But then we are truly pierced with
compunction about ourselves if we carefully consider the deeds of the fathers who went
before, so that from beholding their glory, our own life may become vile in our own eyes.
Then we are truly pierced with compunction when we diligently search the commandments of
the Lord, and through these we ourselves strive to advance, through which we know those
whom we venerate have already advanced. For hence it is written of Moses: He placed also
the bronze laver in which Aaron and his sons were to wash when they entered the holy of
holies, which he made from the mirrors of the women who kept watch at the door of the
tabernacle. For Moses places the bronze laver in which the priests ought to be washed and
enter the holy of holies, because the law of God first commands us to be washed through
compunction, so that our uncleanness may not be unworthy for penetrating the purity of
God's secrets. Which laver is rightly said to have been made from the mirrors of the women
who ceaselessly kept watch at the door of the tabernacle.

For the mirrors of the women are the commandments of God, in which holy souls always
behold themselves, and detect if there are any stains of defilement in them. They correct
the faults of their thoughts, and as if arranging resisting countenances, they compose
them as from a reflected image, because while they diligently attend to the Lord's
commandments, in them they doubtless recognize both what pleases and what displeases the
heavenly spouse in themselves. As long as they are in this life, they can in no way enter
the eternal tabernacle. But yet the women keep watch at the door of the tabernacle,
because holy souls, even while they are still weighed down by the weakness of the flesh,
nevertheless with continual love await the entrance of eternal entry. Therefore Moses made
the laver for the priests from the mirrors of the women, because the law of God provides
the washing of compunction for the stains of our sins, while it presents for our
contemplation the heavenly commandments through which holy souls have pleased the heavenly
spouse. If we diligently attend to these, we see the stains of our inner image. But seeing
the stains, we are pierced with the sorrow of repentance; and being pierced with
compunction, we are washed as in the laver made from the mirrors of the women. It is very
necessary that when we are moved by compunction concerning ourselves, we also be zealous
for the life of those entrusted to us.

Therefore, let the bitterness of compunction affect us in such a way that it does not turn
us away from the care of our neighbors. For what does it profit if, loving ourselves, we
abandon our neighbors? Or again, what does it profit if, loving or being zealous for our
neighbors, we abandon ourselves? Indeed, in the adornment of the tabernacle, twice-dyed
scarlet is commanded to be offered, so that before the eyes of God our charity may be
colored with love of God and neighbor. But he truly loves himself who purely loves his
Creator. Therefore, the scarlet is dyed twice when the soul is inflamed with love of truth
toward both itself and its neighbor. But amid these things we must understand that zeal
for righteousness should be exercised against the wicked deeds of our neighbors in such a
way that the virtue of gentleness is by no means abandoned in the fervor of severity. For
the anger of a priest ought never to be hasty and disturbed, but rather tempered with the
gravity of deliberation. And so we ought both to bear with those whom we correct and to
correct those whom we bear with, lest if one of these two be lacking, the priestly action
fail either in fervor or in gentleness. For this is why in the service of the temple,
lions and oxen and cherubim were carved by sculptural work on the bases of the temple. For
cherubim signifies fullness of knowledge.

But what does it mean that on the bases lions are not made without oxen, nor oxen without
lions? For what else do the bases in the temple represent but priests in the Church? Who,
while they bear the burden of governance, carry, as it were in the manner of bases, a
weight placed upon them. Therefore cherubim are depicted on the bases, because it is
certainly fitting that the hearts of priests be filled with fullness of knowledge. By
lions, moreover, the terror of severity is symbolized, while by oxen the patience of
gentleness is represented. And so on the bases neither lions without oxen nor oxen without
lions are depicted, because in the priestly heart the virtue of gentleness must always be
preserved along with the terror of severity, so that gentleness may season anger, and that
same gentleness, lest it perhaps become lax, may be kindled by zeal for severity. But why
do we speak of these things, when we still see many burdened by more atrocious deeds? For
I speak to you priests with grief, because we have learned that some of you perform
ordinations for payments, selling spiritual grace and accumulating temporal gains from the
iniquities of others along with the harm of sin. Why then does the voice of the Lord
commanding not return to your memory, saying: Freely you have received, freely give?

Why do you not recall before the eyes of your mind that our Redeemer, entering the temple,
overturned the seats of those selling doves and poured out the money of the money-
changers? For who are those in the temple of God today who sell doves, if not those who in
the Church receive payment for the imposition of hands? Through which imposition, namely,
the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition
of hands, through which the Holy Spirit is received, is offered for a price. But our
Redeemer overturned the seats of those selling doves, because he destroys the priesthood
of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and
command that those be deprived of the priesthood who seek payment for bestowing
ordinations. Therefore the seat of those selling doves is overturned when those who sell
spiritual grace are deprived of the priesthood, either before human eyes or before the
eyes of God. And indeed there are many other evils of those in authority which now escape
human eyes. And often they present themselves to people as holy pastors, yet in their
hidden deeds they are not ashamed to appear shameful before the eyes of the internal
Judge.

It will come, it will surely come, that day, nor is it far off, in which the Pastor of
pastors will appear, and will bring forth into public the deeds of each one, and he who
now avenges the faults of subjects through those in authority, will then raging condemn
the evils of those in authority through himself. Whence also entering into the temple, he
made as it were a whip from cords by himself, and casting out the wicked merchants from
the house of God, he overturned the seats of those selling doves, because he strikes the
faults of subjects through pastors, but he strikes the vices of pastors through himself.
Behold, now what is done secretly can be denied to people. That Judge will certainly come,
from whom no one can hide himself by keeping silent, whom no one can deceive by denying.
There is also another thing, dearest brothers, that greatly afflicts me concerning the
life of Pastors; but lest what I assert perhaps seem injurious to anyone, I equally accuse
myself as well, although, compelled by the necessity of barbarous times, I lie in these
matters very much against my will. For we have slipped away to external affairs, and we
have received one thing from the honor, yet we exhibit another through the duty of action.
We abandon the ministry of preaching, and to our own punishment, as I see it, we are
called bishops, we who hold the name of honor, not its virtue.

For those who have been committed to us abandon God, and we remain silent. They lie in
wicked deeds, and we do not extend the hand of correction. Daily they perish through many
iniquities, and we negligently watch them heading toward hell. But when can we correct the
life of others, we who neglect our own? For intent upon worldly cares, we become all the
more insensible within, the more zealous we appear toward things that are outside. Indeed
by the habit of earthly care the soul grows hard against heavenly desire; and while it
becomes hardened by its very habit through worldly action, it cannot be softened toward
those things that pertain to the love of God. Hence holy Church rightly says of her
weakening members: They made me a keeper of the vineyards, but my own vineyard I have not
kept. For our vineyards are the deeds which we cultivate through the habit of daily labor.
But placed as keepers in the vineyards, we scarcely keep our own vineyard, because while
we are entangled in others' affairs, we neglect the ministry of our own action. I think,
dearest brothers, that God tolerates no greater injury from others than from priests, when
He sees those whom He placed for the correction of others giving examples of wickedness
from themselves, when we ourselves sin, we who ought to have restrained sins. Very often,
what is more serious, priests who should have given their own possessions even plunder
those of others.

Very often, if they observe any living humbly, any living continently, they mock them.
Consider therefore what is happening to the flocks, when the shepherds become wolves. For
those undertake the guardianship of the flock who do not fear to lie in wait against the
Lord's flock, against whom God's flocks ought to have been protected. We seek no gain of
souls, we attend daily to our own pursuits, we desire earthly things, we eagerly chase
human glory with intent mind. And because by the very fact that we are placed over others,
we have greater license to do whatever we wish, we turn the ministry of the blessing we
received into an instrument of ambition; we abandon God's cause, we attend to earthly
business; we receive a place of holiness, and we are entangled in earthly activities. What
is written has surely been fulfilled in us: And it shall be, as with the people, so with
the priest. For the priest does not differ from the people when by no merit of his own
does he transcend the common conduct. Let us implore the tears of Jeremiah; let him
consider our death, and lamenting say: "How is the gold become dim, the most fine color is
changed, the stones of the sanctuary are scattered at the head of every street. For the
gold has become dim, because the life of priests, once bright through the glory of
virtues, is now shown to be reprobate through the basest actions.

The most fine color is changed, because that habit of holiness has come to the disgrace of
contempt through earthly and abject works. But the stones of the sanctuary were kept
within, nor were they placed on the body of the high priest except when, entering the holy
of holies, he appeared in the secret place of his Creator. We therefore, dearest brothers,
we are the stones of the sanctuary who ought always to appear in the secret place of God;
whom it is never necessary to be seen outside, that is, never to be seen in external
affairs. But the stones of the sanctuary are scattered at the head of every street,
because those who through their life and prayer ought always to have been within, through
their reprobate life are occupied outside. Behold, now there is almost no worldly business
which priests do not administer. Therefore, while established in the holy habit, they
perform external things, and like stones of the sanctuary they lie outside. For since in
the Greek tongue "platea" is named from breadth, the stones of the sanctuary are in the
streets when religious persons follow the broad ways of the world. Nor are they scattered
only in the streets, but also at the head of the streets, because they both carry out
works through desire for this world, and yet seek the height of honor from their religious
habit.

Therefore they are scattered at the head of the streets, because they both lie prostrate
through the service of worldly work, and wish to be honored for the appearance of
holiness. You see how greatly the world is struck by the sword, you observe with what
daily blows the people perish. By whose sin is this brought about if not especially by
ours? Behold, cities have been depopulated, fortresses overthrown, churches and
monasteries destroyed, fields reduced to wilderness. But we who ought to have been guides
to life stand as authors of death to the perishing people. For through our sin the
multitude of the people has been laid low, because through our negligence they were not
instructed for life. What else shall we call the souls of men but the food of the Lord,
which were created for this purpose: that they might be taken into his body, that is, that
they might tend toward the increase of the eternal Church? But we ought to have been the
seasoning of this food. For as we said a little earlier, it is said to the preachers who
were sent: You are the salt of the earth. If therefore the people are the food of God, the
priests ought to have been the seasoning of the food. But because while we cease from the
practice of prayer and holy instruction, the salt has become tasteless;

it cannot season the food of God, and therefore it is not taken up by the Creator, because
through our prevailing foolishness it is not seasoned at all. Let us consider, then, who
were ever converted through our tongue, who, rebuked by our reproof for their perverse
deeds, have done penance, who abandoned luxury through our instruction, who turned away
from avarice, who from pride? Let us consider what profit we have made for God—we who,
having received a talent, were sent by him to trade. For he says: Trade until I come.
Behold, he has already come; behold, he seeks profit from our trading. What profit of
souls shall we show him from our trading? How many sheaves of souls shall we bring before
his sight from the harvest of our preaching? Let us place before our eyes that day of such
great severity, when the Judge will come and settle accounts with his servants to whom he
entrusted the talents. Behold, in terrible majesty, he will be seen among the choirs of
angels and archangels. In that great examination, the multitude of all the elect and the
reprobate will be brought forth, and what each one has done will be shown. There Peter
will appear with converted Judea, which he drew after himself. There Paul, leading the
converted world, so to speak. There Andrew will lead Achaia after himself, there John will
lead Asia, Thomas will lead India, converted, into the sight of their king.

There all the rams of the Lord's flock will appear with the gains of souls, who by their
holy preaching draw after themselves a flock made subject to God. Therefore, when so many
shepherds with their flocks have come before the eyes of the eternal Shepherd, what shall
we wretches say, who return to our Lord empty-handed after the business, who have had the
name of shepherds and do not have the sheep we ought to show from our nurturing? Here we
are called shepherds, and there we lead no flock. But surely if we neglect our duties,
does Almighty God abandon His sheep? By no means; for He Himself, as He promised through
the prophet, feeds them by Himself, and He instructs all whom He has predestined to life
through the goads of afflictions and the spirit of compunction. And indeed through us the
faithful come to holy baptism, they are blessed by our prayers, and through the laying on
of our hands they receive the Holy Spirit from God, and they themselves attain to the
kingdom of heaven, and behold, we through our negligence tend downward. The elect enter
the heavenly homeland, purified by the hands of priests; and the priests themselves
through their reprobate life hasten to the punishments of hell. To what thing, then, to
what shall I compare wicked priests, if not to the water of baptism, which, washing away
the sins of the baptized, sends them to the heavenly kingdom, and itself afterward
descends into the sewers? Let us fear these things, brothers;

let our ministry be fitting to our conduct. Let us think daily about the forgiveness of
our sins, lest our life remain bound by sin, through which Almighty God daily releases
others. Let us consider without ceasing what we are, let us weigh our business, let us
weigh the burden we have undertaken. Let us make daily reckonings with ourselves, which we
will have with our Judge. And so we ought to attend to our own care that we do not neglect
the care of our neighbor, so that whoever is joined to us may be seasoned with the salt of
our tongue. When we see someone idle and dissolute, he must be admonished to strive to
restrain his wickedness with marriage, so that through what is permitted he may learn to
overcome what is not permitted. When we see a married person, he must be admonished to
exercise the care of the world in such a way that he does not set aside the love of God;
to please the will of his spouse in such a way that he does not displease his Creator.
When we see a cleric, he must be admonished to live in such a way that he provides an
example of life to the laity, lest if anything is justly criticized in him, the very
reputation of our religion be burdened by his vice.

When we see a monk, he must be admonished to always observe the reverence of his habit in
his conduct, in his speech, in his thought, so that he may perfectly abandon the things of
the world, and what he displays to human eyes by his habit, he may show forth before the
eyes of God by his character. This one, therefore, is already holy; let him be admonished
to grow. That one, however, is still wicked; let him be admonished to correct himself, so
that whoever has joined himself to a priest may depart seasoned with the salt of his
speech. Think carefully on these things with yourselves, brothers, and bestow them also on
your neighbors; prepare to render fruit to Almighty God from the business you have
received. But these things that we say we shall obtain with you better by praying than by
speaking. LET US PRAY. O God, who has willed to call us as shepherds over peoples, grant,
we beseech You, that what we are called by human mouth, we may be able to be in Your eyes.
Through our Lord, etc.

HOMILY 18

Delivered to the people in the basilica of the holy apostle Peter, on Passion Sunday.

Reading from the Gospel According to John

At that time, Jesus said to the crowds of the Jews and to the chief priests: Which of you
will convict me of sin? If I speak the truth, why do you not believe me? He who is of God
hears the words of God; therefore you do not hear, because you are not of God. The Jews
therefore answered and said to him: Do we not say well that you are a Samaritan.and have a
demon? Jesus answered: I do not have a demon, but I honor my Father; and you have
dishonored me. But I do not seek my own glory; there is one who seeks and judges. Amen,
amen I say to you, if anyone keeps my word, he will not see death forever. The Jews
therefore said: Now we know that you have a demon. Abraham died, and the prophets, and you
say: If anyone keeps my word, he will not taste death forever. Are you greater than our
father Abraham, who died? And the prophets died. Who do you make yourself to be? Jesus
answered: If I glorify myself, my glory is nothing. It is my Father who glorifies me, whom
you say is your God, and you have not known him. But I know him. And if I say that I do
not know him, I will be like you, a liar; but I know him, and I keep his word. Abraham
your father rejoiced that he might see my day; he saw it and was glad.

The Jews therefore said to him: You are not yet fifty years old, and you have seen
Abraham? Jesus said to them: Amen, amen I say to you, before Abraham was made, I am. They
therefore took up stones to cast at him. But Jesus hid himself and went out of the temple.
Consider, dearest brothers, the gentleness of God. He had come to forgive sins, and yet he
said: "Which of you can convict me of sin? He did not disdain to show by reasoning that he
was not a sinner, he who by the power of his divinity could justify sinners. But what
follows is very terrifying: "He who is of God hears the words of God; therefore you do not
hear, because you are not of God. For if he who is of God hears the words of God, and
whoever is not of him cannot hear his words, let each one ask himself whether he perceives
the words of God in the ear of his heart, and he will understand where he is from. The
Truth commands us to desire the heavenly homeland, to crush the desires of the flesh, to
shun the glory of the world, not to covet what belongs to others, and to give away what is
our own. Therefore let each one of you consider within himself whether this voice of God
has taken hold in the ear of his heart, and he will recognize that he is already of God.

For there are some who do not deign to receive the precepts of God even with the ear of
the body. And there are some who indeed receive them with the bodily ear, but embrace them
with no desire of the mind. And there are some who gladly receive the words of God, so
that they are even moved to tears of compunction, but after the time of weeping they
return to iniquity. These certainly do not hear the words of God, who scorn to put them
into practice by their deeds. Therefore, dearest brothers, call your life back before the
eyes of your mind, and with profound consideration fear what sounds from the mouth of
Truth: "Therefore you do not hear, because you are not of God. But what the Truth says
about the reprobate, the reprobate themselves show about themselves by their own works.
For it follows: "The Jews therefore answered and said to him: Do we not say rightly that
you are a Samaritan and have a demon? But having received such an insult, let us hear what
the Lord responds: "I do not have a demon, but I honor my Father, and you have dishonored
me. For since "Samaritan" is interpreted as "guardian," and he himself is truly the
guardian of whom the Psalmist says: "Unless the Lord guards the city, in vain do those who
guard it keep watch"; and to whom it is said through Isaiah: "Guardian, what of the night?
Guardian, what of the night?" — the Lord did not wish to answer:

"I am not a Samaritan"; but rather, "I do not have a demon. For indeed two things were
charged against him: one he denied, the other he conceded by remaining silent. For he had
come as the guardian of the human race; and if he had said that he was not a Samaritan, he
would have denied that he was a guardian. But he kept silent about what he acknowledged,
and patiently repelled what he heard falsely spoken, saying: "I do not have a demon. In
these words, what else is confounded but our pride? For if it is provoked even slightly,
it returns more savage injuries than it received: it does the evils it can, and threatens
even those it cannot do. Behold, the Lord receiving an injury does not grow angry, does
not answer with insulting words. If he had wished to respond to those saying these things:
"You have a demon," he would certainly have spoken the truth, because unless they had been
filled with a demon, they could not have spoken such perverse things about God. But having
received the injury, Truth did not wish to say even what was true, lest he should seem not
to have spoken truth, but to have returned insult when provoked. From this matter, what is
suggested to us except that at the time when we receive insults from neighbors out of
falsehood, we should also keep silent about their true evils, lest we turn the ministry of
just correction into weapons of fury?

But because whoever uses zeal for God is dishonored by wicked men, the Lord provided us an
example of patience in himself, when he says: "But I honor my Father, and you have
dishonored me. But what we should do in such matters, he still admonishes us by example,
when he adds: "But I do not seek my own glory; there is one who seeks and judges. We know
certainly what is written, that the Father has given all judgment to the Son, and yet
behold the same Son, receiving injuries, does not seek his own glory. He reserves the
insults inflicted for the Father's judgment, so that he might surely intimate to us how
patient we ought to be, since he who judges does not yet wish to avenge himself. But when
the perversity of the wicked increases, preaching must not only not be broken off, but
even increased. The Lord admonishes us of this by his own example, who after being said to
have a demon bestowed the benefits of his preaching more generously, saying: "Amen, amen,
I say to you, if anyone keeps my word, he shall not see death forever. But just as it is
necessary for the good to become even better through insults, so the reprobate always
become worse from benefit. For having received the preaching, they say again: "Now we know
that you have a demon.

For since they had clung to eternal death, and did not see the same death to which they
clung, while they looked only at death of the flesh, they were blind to the word of Truth,
saying: "Abraham is dead, and the prophets are dead, and you say: 'If anyone keeps my
word, he shall not taste death forever'? Hence they also set Abraham himself and the
prophets before Truth itself, as if venerating them. But it is shown to us by clear
reasoning that those who do not know God also falsely venerate God's servants. And it
should be noted that the Lord saw them resisting Him with open hostility, and yet He did
not cease to preach to them with repeated words, saying: "Your father Abraham rejoiced to
see my day; he saw it, and was glad. For Abraham saw the day of the Lord when, as a figure
of the supreme Trinity, he received three angels as guests; and having received them, he
spoke to the three as if to one, because although there is a number of Trinity in the
persons, there is a unity of divinity in nature. But the carnal minds of the listeners do
not raise their eyes above the flesh, while they consider only the age of His flesh,
saying: "You are not yet fifty years old, and have you seen Abraham? Our gracious Redeemer
draws them away from gazing at His flesh and leads them to the contemplation of His
divinity, saying:

"Amen, amen, I say to you, before Abraham was made, I am. For "before" belongs to past
time, "I am" to present time. And because the Divinity has neither past nor future time,
but always has being, He did not say "Before Abraham I was," but "Before Abraham I am.
Hence also it is said to Moses: "I am who am. And: "You shall say to the children of
Israel: He who is has sent me to you. Therefore Abraham had both a before and an after,
because he was able both to arrive through the manifestation of his presence and to depart
through the course of his life. But Truth always has being, because nothing in it either
begins at an earlier time or ends at a later one. But the minds of the unbelievers, unable
to endure these words of eternity, ran to stones, and sought to overwhelm Him whom they
could not understand. But what the Lord did against the fury of those stoning Him is shown
when it is immediately added: "But Jesus hid Himself and went out of the temple. It is
very remarkable, dearest brothers, why the Lord avoided His persecutors by hiding Himself,
when if He had wished to exercise the power of His divinity, He could have bound them in
their very blows by a silent command of His mind, or overwhelmed them with the punishment
of sudden death. But because He had come to suffer, He did not wish to exercise judgment.

Indeed, at the very time of His passion He both showed how much He could do, and yet
endured that for which He had come. For when He said to His persecutors seeking Him, "I am
He," by this voice alone He struck down their pride and laid them all flat on the ground.
He who therefore could have escaped the hands of those stoning Him in this place without
hiding Himself—why did He hide Himself, unless because our Redeemer, made man among men,
speaks some things to us by word, other things by example? But what does He say to us by
this example, except that even when we are able to resist, we should humbly avoid the
wrath of the proud? Hence it is also said through Paul: "Give place to wrath. Let man
consider with how great humility he ought to flee the anger of his neighbor, if God
avoided the furies of the wrathful by hiding Himself. Let no one therefore raise himself
up against insults received, let no one return reproach for reproach. For in imitation of
God, it is more glorious to flee injury by keeping silent than to overcome it by
responding. But against this pride says in the heart: It is shameful that, having received
an injury, you remain silent. Whoever observes that you receive an insult and remain
silent does not think that you are showing patience, but that you are acknowledging guilt.

But from where does this voice arise in our heart against patience, unless because we have
fixed our thought on base things, and while we seek glory on earth, we do not care to
please Him who watches us from heaven? Therefore, having received an insult, let us
meditate in our work on the voice of God: I do not seek my own glory; there is one who
seeks and judges. Moreover, what is written about the Lord, He hid himself, can be
understood in another way. For He had preached many things to the Jews, but they mocked
the words of His preaching. They also became worse from the preaching, who went so far as
to throw stones. And what does the Lord signify by hiding Himself, except that the truth
itself is hidden from those who disdain to follow His words? For truth flees the mind
which it does not find humble. And how many are there today who detest the hardness of the
Jews, because they refused to hear the preaching of the Lord, and yet such as they accuse
those of having been toward the faith, such are they themselves toward works. They hear
the precepts of the Lord, they recognize the miracles, but they refuse to turn from their
depravities. Behold, He calls, and we do not wish to return. Behold, He waits, and we
disregard His patience.

Therefore, while there is time, brothers, let each one abandon his depravity, let him fear
the patience of God, lest he whom one now despises as tranquil, one may by no means be
able to escape when He is angry.

HOMILY 19

Delivered to the people in the basilica of the blessed martyr Lawrence, on Septuagesima
Sunday.

Reading from the Gospel According to Matthew

At that time, Jesus told his disciples this parable: The kingdom of heaven is like a man,
a householder, who went out early in the morning to hire laborers for his vineyard. And
having made an agreement with the laborers for a denarius a day, he sent them into his
vineyard. And going out about the third hour, he saw others standing idle in the
marketplace, and he said to them: Go also into my vineyard, and whatever is just, I will
give you. And they went. And again he went out about the sixth and ninth hour, and did
likewise. But about the eleventh hour he went out and found others standing, and he said
to them: Why do you stand here idle all day? They said to him: Because no one has hired
us. He said to them: Go also into my vineyard. And when evening had come, the lord of the
vineyard said to his steward: Call the laborers and pay them their wages, beginning from
the last even to the first. When therefore those who had come about the eleventh hour
came, they received each a denarius. And when the first came, they supposed that they
would receive more. But they also received each a denarius. And upon receiving it, they
murmured against the householder, saying: These last worked one hour, and you have made
them equal to us, who have borne the burden of the day and the heat? But he, answering one
of them, said:

Friend, I do you no wrong. Did you not agree with me for a denarius? Take what is yours
and go. But I wish to give to this last one even as to you. Is it not lawful for me to do
what I wish? Or is your eye evil because I am good? So shall the last be first, and the
first last. For many are called, but few are chosen. In its explanation, the reading of
the holy Gospel demands much to be said, which I wish, if I can, to cover briefly, lest
both an extended procession and a lengthy exposition seem to burden you. The kingdom of
heaven is said to be like a householder who hires workers to cultivate his vineyard. But
who more fittingly holds the likeness of a householder than our Creator, who rules those
whom he created, and possesses his elect in this world just as a master possesses his
subjects in a house? He has a vineyard, namely the universal Church, which, from righteous
Abel to the last elect who will be born at the end of the world, has sent forth as many
branches as it has produced saints. This householder, therefore, hires workers to
cultivate his vineyard at dawn, the third hour, the sixth, the ninth, and the eleventh,
because from the beginning of this world until its end he has not ceased to gather
preachers to instruct the faithful people.

For the morning of the world was from Adam to Noah, the third hour from Noah to Abraham,
the sixth from Abraham to Moses, the ninth from Moses to the coming of the Lord, and the
eleventh from the coming of the Lord to the end of the world. In this last hour the holy
apostles were sent as preachers, who received their full wage though they came late.
Therefore the Lord has never ceased to send workers to instruct his people, as if to
cultivate his vineyard, because both earlier through the patriarchs, and afterward through
the teachers of the law and the prophets, and finally through the apostles, while he
cultivated the character of his people, he labored, as it were, through workers in the
cultivation of the vineyard. Although, in whatever measure or degree, whoever lived with
right faith and good action was a worker of this vineyard. The worker at dawn, the third,
sixth, and ninth hour designates that ancient Hebrew people, who among their elect from
the very beginning of the world, while they strove to worship God with right faith, did
not cease, as it were, to labor in the cultivation of the vineyard. But at the eleventh
hour the Gentiles are called, to whom it is also said: Why do you stand here idle all day?
For those who, after so long a time of the world had passed, had neglected to labor for
their life, stood idle, as it were, all day. But consider, brothers, what they answer when
questioned:

For they say: Because no one has hired us. Indeed, no patriarch, no prophet had come to
them. And what does it mean to say: No one has hired us for labor, except: No one has
preached to us the ways of life? What then shall we, who cease from good work, say in our
excuse, we who came to the faith almost from our mother's womb, who heard the words of
life from the very cradle, who from the breasts of holy Church have drunk the draught of
heavenly preaching along with the milk of the flesh? We can indeed also distinguish these
same diversities of hours according to the stages of ages for each individual person. For
the morning of our understanding is childhood. The third hour can be understood as
adolescence, because the sun, as it were, advances higher as the heat of age increases.
The sixth hour is youth, because the sun is fixed as if at its center, while in that age
the fullness of strength is established. The ninth hour is understood as old age, in which
the sun descends as if from its high axis, because that age declines from the heat of
youth. The eleventh hour is that age which is called decrepit or advanced. Hence the
Greeks call the very elderly not γέροντας but πρεσβυτέρους, to indicate that those whom
they call more advanced are more than old.

Therefore, since one person is led to a good life in childhood, another in adolescence,
another in youth, another in old age, another in decrepit age, workers are called to the
vineyard at different hours, as it were. Examine your ways, therefore, dearest brothers,
and see if you are already workers of God. Let each one weigh what he does, and consider
whether he labors in the Lord's vineyard. For he who in this life seeks his own things has
not yet come to the Lord's vineyard. For they labor for the Lord who think not of their
own things but of the Lord's gains, who serve with zeal of charity, with eagerness of
piety, who are watchful for gaining souls, who hasten to lead others along with themselves
to life. For he who lives for himself, who feeds on the pleasures of his flesh, is rightly
reproached as idle, because he does not pursue the fruit of divine work. 3. He who has
neglected to live for God even until the last age has stood idle until the eleventh hour,
as it were. Hence it is rightly said to those who are sluggish until the eleventh hour:
Why do you stand here idle all day? As if it were openly said: If you did not wish to live
for God in childhood and youth, at least come to your senses in the last age, and come to
the ways of life, even if late, when you will not have much labor ahead.

And such ones, therefore, the householder calls, and often they are rewarded first,
because they depart from the body to the kingdom before those who seemed to have been
called from childhood. Did not the thief come at the eleventh hour, who, even if he did
not have time through age, yet had it late through punishment, who confessed God on the
cross, and breathed out the spirit of life almost with the voice of his sentence? The
householder began to give the denarius from the last, because he led the thief to the rest
of paradise before Peter. How many fathers were there before the law, how many under the
law, and yet those who were called at the Lord's coming arrived at the kingdom of heaven
without any delay. Therefore those who labored until the eleventh hour receive the same
denarius that those who labored from the first hour awaited with all their desire, because
those who came to the Lord at the end of the world obtained an equal reward of eternal
life with those who had been called from the beginning of the world. Hence those who had
preceded in labor also say, murmuring: These last worked one hour, and you have made them
equal to us who have borne the burden of the day and the heat?

For those have borne the burden of the day and the heat whom it befell from the beginning
of the world, because they happened to live here for a long time, to endure also longer
temptations of the flesh. For to bear the burden of the day and the heat is for each one
to be wearied by the heat of his flesh through the times of a longer life. But it can be
asked how those who are called to the kingdom even at a late hour are said to have
murmured. For no one who murmurs receives the kingdom of heaven, and no one who receives
it can murmur. But because the ancient fathers, up until the coming of the Lord, no matter
how justly they had lived, were not led to the kingdom unless He descended who would open
the gates of paradise to men by the interposition of His death, their murmuring was this
very thing: that they both lived rightly for the sake of receiving the kingdom, and yet
were long delayed in receiving the kingdom. For those whom the places of hell, however
tranquil, received after their righteousness was completed, for them indeed it was both to
have labored in the vineyard and to have murmured. Therefore they receive the denarius as
if after murmuring, who after long periods in hell arrived at the joys of the kingdom.

But we who come at the eleventh hour do not murmur after our labor and receive the
denarius, because after the coming of the Mediator, coming into this world, we are led to
the kingdom as soon as we depart from the body, and we receive without delay what the
ancient fathers deserved to receive with great delay. Hence the same householder says: "I
wish to give to this last one even as to you. And because the very reception of the
kingdom is the goodness of His will, He rightly adds: "Or is it not lawful for me to do
what I wish? For it is a foolish complaint of man against the kindness of God. For there
would be no cause for complaint if He does not give what He does not owe, but only if He
did not give what He owed. Hence it is fittingly added: "Or is your eye evil because I am
good? But let no one exalt himself on account of his work, let no one exalt himself on
account of time, since with this statement completed, the Truth subsequently cries out:
"So the last shall be first, and the first last. For behold, even if we already know what
and how great the good things we have done are, we still do not know with what subtlety
the heavenly Judge examines these things. And indeed each one should rejoice greatly to be
even the last in the kingdom of God. But after these things, what follows is very
terrible:

"For many are called, but few are chosen," because many come to faith, yet few are led to
the heavenly kingdom. For behold, how many of us have gathered for today's feast, we fill
the walls of the Church, yet who knows how few there are who are numbered in that flock of
God's elect? For behold, the voice of all proclaims Christ, but the life of all does not
proclaim Him. Most follow God with their voices, but flee from Him by their conduct. Hence
Paul says: "They profess to know God, but by their deeds they deny Him. Hence James says:
"Faith without works is dead. Hence through the Psalmist the Lord says: "I have declared
and spoken, they have multiplied beyond number. For when the Lord calls, the faithful are
multiplied beyond number, because sometimes even those come to faith who do not attain to
the number of the elect. For here they are mingled with the faithful through confession,
but because of their reprobate life they do not deserve to be numbered there in the lot of
the faithful. This fold of holy Church receives goats together with lambs; but, as the
Gospel attests, when the Judge comes, He separates the good from the wicked, as a shepherd
separates the sheep from the goats. For those who here serve the pleasures of their flesh
cannot be numbered there in the flock of sheep. There the Judge separates from the lot of
the humble those who here exalt themselves in the horns of pride.

Those who here, though established in heavenly faith, seek the earth with all their
desire, cannot receive the kingdom of heaven. And you see many such people within the
Church, dearest brothers, but you ought neither to imitate them nor to despair of them.
For we see what someone is today, but what each one will be tomorrow we do not know. Often
one who is seen to come after us surpasses us through the swiftness of good work, and
tomorrow we scarcely follow him whom today we seemed to precede. Certainly when Stephen
was dying for the faith, Saul was guarding the garments of those who were stoning him.
Therefore he himself stoned with the hands of all who were stoning, since he rendered them
all free to stone, and yet in the holy Church he surpassed in labors that very one whom by
persecuting he made a martyr. There are therefore two things which we ought to consider
carefully. For since many are called but few are chosen, the first is that no one should
presume too much of himself, because even if he has already been called to the faith, he
does not know whether he is worthy of the eternal kingdom. The second is that no one
should dare to despair of his neighbor, whom he perhaps sees lying in vices, because he
does not know the riches of divine mercy.

I am relating a matter that happened recently, brothers, so that if you recognize
yourselves to be sinners from the heart, you may love the mercy of almighty God more
abundantly. In the present year, a certain brother came to conversion in my monastery,
which is situated near the Church of the blessed martyrs John and Paul; he was devoutly
received, but he himself lived even more devoutly (Dialogues, Book IV, Chapter 38). His
brother followed him to the monastery in body, not in heart. For greatly detesting the
life and habit of conversion, he dwelt in the monastery as a guest, and while fleeing the
life of the monks by his conduct, he could not depart from dwelling in the monastery,
because he had neither anything to do nor means to live. His wickedness was burdensome to
all, but everyone bore with him patiently out of love for his brother. For, proud and
dissolute, he did not know whether any life followed after this world, and indeed he
mocked anyone who wished to preach this to him. And so he lived in the monastery in
secular dress, frivolous in speech, unstable in movement, puffed up in mind, refined in
clothing, dissolute in action. But in the month of July just past, he was struck by the
plague of that pestilence which you know, and coming to his end, he began to be pressed to
surrender his soul. And with the lower part of his body already dead, vital strength
remained only in his chest and tongue.

The brothers were present and were protecting his departure with prayer as much as they
could with God's help. But he, suddenly seeing a dragon coming to devour him, began to cry
out with loud voices, saying: "Behold, I have been given to a dragon to be devoured, who
cannot devour me because of your presence. Why do you cause me delay? Give way so that he
may be permitted to devour me. And when the brothers urged him to make the sign of the
cross upon himself, he responded with what strength he could, saying: "I want to sign
myself, but I cannot, because I am pressed by the dragon. The foam of his mouth smears my
face, my throat is suffocated by his mouth. Behold, my arms are compressed by him, who has
already swallowed my head in his mouth. And while he, pale and trembling and dying, was
saying this, the brothers began to press more vehemently with prayers, and to aid him who
was oppressed by the dragon's presence with their supplications. Then suddenly freed, he
began to cry out with loud voices, saying: "Thanks be to God; behold, he has departed,
behold, he has gone out, the dragon who had seized me has fled before your prayers. Soon
he vowed that he would serve God and be a monk, and from that time until now he is pressed
by fevers, worn out by pains. He has indeed been withdrawn from death, but he has not yet
been fully restored to life.

For because he was pressed by long and lasting iniquities, he is worn out by long illness,
and a harder fire of purgation burns his hard heart, because it is brought about by divine
dispensation that a more prolonged sickness may burn away more prolonged vices. Who would
ever have believed that he would be preserved for conversion? Who can sufficiently
consider such mercy of God? Behold, a wicked young man saw in death the dragon whom he
served in life, yet he did not see him so as to lose his life utterly, but so that he
might know whom he had served, by knowing might resist, and by resisting might overcome
him, and he who was formerly held by him without seeing later saw him so as not to be
held. What tongue, then, can sufficiently narrate the depths of divine mercy? What spirit
does not stand amazed at the riches of such great kindness? The Psalmist considered these
riches of divine kindness when he said: "My helper, to you I will sing praise, for you, O
God, are my protector, my God, my mercy. Behold, perceiving in what labors human life is
placed, he called God his helper; and because he receives us from present tribulation into
eternal rest, he also calls him protector. But considering that he looks upon and bears
our evils, tolerates our faults, and yet reserves us through penitence for rewards, he did
not wish to call God merciful, but called him mercy itself, saying: "My God, my mercy.

Let us therefore recall before our eyes the evils we have done, let us weigh with how
great benignity of God we are tolerated, let us consider what are the depths of his
kindness, so that he not only pardons faults but also promises the heavenly kingdom to the
penitent even after their faults. And from all the depths of our heart let us say
individually, let us all say: "My God, my mercy," who lives and reigns, three in unity and
one in trinity, through infinite ages of ages. Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 20

Delivered to the people in the basilica of Saint John the Baptist, on the Saturday of the
Four Seasons before the Nativity of Christ.

A Reading from the Holy Gospel According to Luke

In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governing
Judea, and Herod was tetrarch of Galilee, and his brother Philip was tetrarch of the
region of Iturea and Trachonitis, and Lysanias was tetrarch of Abilene, under the high
priests Annas and Caiaphas, the word of the Lord came upon John, the son of Zechariah, in
the wilderness. And he went into all the region of the Jordan, preaching a baptism of
repentance for the forgiveness of sins, as it is written in the book of the words of
Isaiah the prophet: The voice of one crying in the wilderness: Prepare the way of the
Lord, make his paths straight. Every valley shall be filled, and every mountain and hill
shall be brought low. And the crooked shall become straight, and the rough ways shall
become smooth. And all flesh shall see the salvation of God. Therefore he said to the
crowds that came out to be baptized by him: Offspring of vipers, who warned you to flee
from the wrath to come? Therefore bear fruits worthy of repentance; and do not begin to
say: We have Abraham as our father. For I tell you that God is able to raise up children
to Abraham from these stones. For even now the axe is laid at the root of the tree.
Therefore every tree not bearing good fruit will be cut down and thrown into the fire. And
the crowds asked him, saying:

What then shall we do? And he answered and said to them: He who has two tunics, let him
give to him who has none, and he who has food, let him do likewise. The time when the
precursor of our Redeemer received the word of preaching is indicated by mention of the
prince of the Roman commonwealth and the kings of Judea, when it is said: "In the
fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea,
and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of
Iturea and Trachonitis, and Lysanias tetrarch of Abilene, under the high priests Annas and
Caiaphas, the word of the Lord came upon John, the son of Zechariah, in the wilderness.
For since he was coming to preach him who would redeem some from Judea and many from the
Gentiles, the times of his preaching are indicated by the king of the Gentiles and the
rulers of the Jews. Moreover, because the Gentiles were to be gathered in and Judea was to
be scattered on account of the guilt of faithlessness, the very description of earthly
rule shows that one man is described as having been in charge of the Roman commonwealth,
while in the kingdom of Judea very many ruled over a fourth part each. For by the voice of
our Redeemer it is said: "Every kingdom divided against itself will be laid waste.

It is clear, therefore, that Judea had come to the end of its kingdom, since it lay
subject to so many kings by whom it was divided. It is also fittingly demonstrated not
only under which kings but also under which priests this took place; because John the
Baptist was preaching him who would be both king and priest at the same time, Luke the
Evangelist indicated the times of his preaching through both the kingdom and the
priesthood. And he came into all the region of Jordan, preaching the baptism of repentance
for the remission of sins. It is clear to all readers that John not only preached the
baptism of repentance, but also gave it to some, yet nevertheless he was not able to give
his baptism for the remission of sins. For the remission of sins is granted to us only in
the baptism of Christ. Therefore it must be noted what is said: Preaching the baptism of
repentance for the remission of sins, because the baptism that would loose sins, since he
was not able to give it, he preached: so that just as he preceded the incarnate Word of
the Father with the word of preaching, so he might precede the baptism of repentance, by
which sins are loosed, with his own baptism, by which sins cannot be loosed; so that
because his speech preceded the presence of the Redeemer, his baptism also by preceding
might become a shadow of the truth. There follows:

As it is written in the book of the words of Isaiah the prophet: The voice of one crying
in the wilderness, Prepare the way of the Lord, make his paths straight. Indeed, the same
John the Baptist, when asked who he was, answered, saying: I am the voice of one crying in
the wilderness. He, as was said by us before, was called a voice by the prophet because he
preceded the Word. But what he cried out is revealed when it is added: Prepare the way of
the Lord, make his paths straight. Everyone who preaches right faith and good works, what
else does he do but prepare a way for the coming Lord into the hearts of his hearers? So
that the power of grace may penetrate, so that the light of truth may illuminate, so that
he may make straight paths for God, while he forms pure thoughts in the mind through the
word of good preaching. Every valley shall be filled, and every mountain and hill shall be
brought low. What is designated by the name of valleys in this place except the humble,
what by mountains and hills except proud people? At the coming of the Redeemer, therefore,
valleys were filled, but mountains and hills were brought low, because according to his
voice: Everyone who exalts himself will be humbled, and everyone who humbles himself will
be exalted.

For a valley that is filled grows, but a mountain and hill that is brought low decreases,
because indeed in the faith of the Mediator of God and men, the man Christ Jesus, the
Gentiles received the fullness of grace, while Judea through the error of unbelief lost
that by which it was puffed up. For every valley shall be filled, because the hearts of
the humble will be filled with the grace of virtues through the eloquence of sacred
teaching, according to what is written: He sends forth springs in the valleys. And from
which again it is said: And the valleys shall abound with grain. For water flows down from
mountains; because the teaching of truth abandons proud minds. But springs rise in the
valleys, because humble minds receive the word of preaching. Already we see, already we
perceive that the valleys abound with grain, because their mouths are filled with the food
of truth who, being meek and simple, seemed despicable to this world. The people, seeing
that John the Baptist himself was endowed with wonderful holiness, believed him to be that
singularly lofty and solid mountain of which it is written: "In the last days the mountain
of the house of the Lord shall be prepared on the top of the mountains. For they thought
he was Christ, as it is said through the Gospel: "And as the people were in expectation,
and all were reasoning in their hearts concerning John, whether perhaps he might be the
Christ," whom they also sought out saying:

"Are you the Christ? But unless John had been a valley within himself, he would not have
been filled with the spirit of grace. To show what he was, he said: "There comes one
mightier than I after me, the strap of whose sandal I am not worthy to loose. And again he
said: "He who has the bride is the bridegroom, but the friend of the bridegroom who stands
and hears him rejoices greatly because of the bridegroom's voice. This my joy therefore is
fulfilled. He must increase, but I must decrease. Behold, although he was such through his
wonderful working of virtues that he was believed to be Christ, he not only answered that
he was not Christ, but also declared that he was not worthy to loose the strap of his
sandal, that is, to scrutinize the mystery of his incarnation. Those who thought John was
Christ believed the Church to be his bride. But he said: "He who has the bride is the
bridegroom. As if to say: I am not the bridegroom, but the friend of the bridegroom. Nor
did he declare that he rejoiced because of his own voice, but in the voice of the
bridegroom, because he did not rejoice in his heart because he was humbly heard by the
people when he spoke, but because he himself heard the voice of truth within so that he
might speak outwardly. He rightly says his joy was fulfilled, because whoever rejoices in
his own voice does not have full joy. And he adds:

"He must increase, but I must decrease." 5. In this matter we must ask in what way Christ
increased and in what way John decreased, unless it be that the people, seeing John's
abstinence and observing that he was withdrawn from men, thought he was Christ; but seeing
Christ eating with tax collectors and walking among sinners, they believed he was not
Christ but a prophet. But as time passed, Christ who was thought to be a prophet was
recognized as Christ, and John who was believed to be Christ became known to be a prophet,
and thus was fulfilled what his forerunner predicted about Christ: "He must increase, but
I must decrease. Indeed, in the estimation of the people Christ increased because he was
recognized as what he was; and John decreased because he ceased to be called what he was
not. Therefore, since John persisted in holiness because he persevered in humility of
heart, and many fell because they swelled up with proud thoughts within themselves, let it
rightly be said: "Every valley shall be filled, and every mountain and hill shall be
brought low," because the humble receive the gift which the hearts of the proud repel from
themselves. The text continues: "And the crooked shall be made straight, and the rough
ways shall be made smooth. The crooked are made straight when the hearts of the wicked,
twisted by injustice, are directed to the rule of justice.

And the rough are changed into smooth ways when harsh and wrathful minds, through the
infusion of heavenly grace, return to the gentleness of meekness. For when the word of
truth is not received by a wrathful mind, the roughness of the path, as it were, repels
the step of one journeying. But when a wrathful mind, through the received grace of
meekness, accepts the word of correction or exhortation, there the preacher finds a smooth
way where previously, because of the roughness of the path, he was unable to proceed—that
is, to set the step of preaching. There follows: "And all flesh shall see the salvation of
God. Because by "all flesh" is meant every person, not every person was able to see the
salvation of God, namely Christ, in this life. Where then does the prophet direct the eye
of prophecy in this statement except to the day of the last judgment? When, with the
heavens opened, angels ministering, apostles seated alongside, Christ shall appear on the
throne of His majesty, all—both the elect and the reprobate alike—will see Him, so that
the just may rejoice without end in the gift of recompense, and the unjust may groan
perpetually in the vengeance of punishment. For because this statement aims at this—that
He will be seen by all flesh at the final examination—it is rightly added: "He said
therefore to the crowds that went out to be baptized by him: You offspring of vipers, who
has shown you to flee from the wrath to come?

For the wrath to come is the punishment of final vengeance, which the sinner cannot then
escape who does not now have recourse to the laments of penance. And it should be noted
that evil offspring, imitating the actions of evil parents, are called offspring of
vipers, because by envying the good and persecuting them, by returning evil to some, by
seeking injuries against their neighbors—since in all these things they follow the ways of
their carnal forebears—they are as if venomous children born from venomous parents. But
because we have already sinned, because we are entangled by the habit of evil custom, let
him say what we must do in order to be able to flee from the wrath to come. There follows:
"Therefore bring forth fruits worthy of repentance. In these words it should be noted that
the friend of the bridegroom admonishes that not only fruits of repentance should be
brought forth, but fruits worthy of repentance. For it is one thing to bring forth a fruit
of repentance, another to bring forth a fruit worthy of repentance. For to speak according
to fruits worthy of repentance, it must be known that whoever has committed no unlawful
things, to him it is rightly granted to use lawful things; and so let him do works of
piety, yet if he does not wish, he need not abandon the things that are of the world.

But if anyone has fallen into the sin of fornication, or perhaps, what is more serious,
into adultery, he ought to cut off from himself lawful things to the same degree that he
remembers having perpetrated unlawful things. For the fruit of good work ought not to be
equal for him who has sinned less and him who has sinned more, or for him who has fallen
into no crimes and him who has fallen into some crimes, and him who has fallen into many.
Therefore by what is said, "Bring forth fruits worthy of repentance," the conscience of
each person is addressed, so that one may seek greater gains of good works through
repentance to the same degree that one has brought upon oneself greater losses through
sin. But the Jews, glorying in the nobility of their lineage, were unwilling to
acknowledge themselves as sinners for this reason: that they had descended from the stock
of Abraham. To them it is rightly said: "And do not begin to say, 'We have Abraham as our
father'; for I say to you that God is able from these stones to raise up children to
Abraham. For what were the stones but the hearts of the Gentiles, insensible to the
understanding of Almighty God? As it is also said to certain ones among the Jews: "I will
take away the heart of stone from your flesh. Nor is it undeserved that the Gentiles were
signified by the name of stones, because they worshipped stones. Whence it is written:

"Let those who make them become like them, and all who trust in them. From these stones,
indeed, children of Abraham were raised up, because when the hard hearts of the Gentiles
believed in the seed of Abraham, that is, in Christ, they became children of him to whose
seed they were united. Whence also it is said to these same Gentiles through the
outstanding preacher: "But if you are Christ's, then you are Abraham's seed. If therefore
we, through faith in Christ, are now the seed of Abraham, the Jews on account of their
unbelief have ceased to be children of Abraham. That indeed on that day of the dreadful
judgment good parents cannot benefit wicked children, the prophet testifies who says: "If
Noah, Daniel, and Job were in the midst of them, as I live, says the Lord God, they shall
deliver neither son nor daughter, but they themselves shall deliver their own souls by
their righteousness. And again, that good children profit wicked parents nothing, but
rather the goodness of children increases the guilt of wicked parents, the Truth Himself
says to the unbelieving Jews: "If I cast out demons by Beelzebub, by whom do your sons
cast them out? Therefore they shall be your judges. There follows: "For now the axe is
laid to the root of the tree. For every tree not producing good fruit will be cut down and
cast into the fire. The tree of this world is the entire human race.

The axe, however, is our Redeemer, who is held as if by a handle and iron through His
humanity, but cuts through His divinity. This axe is now laid to the root of the tree
because, although He waits through patience, it is nevertheless seen what He is about to
do. "For every tree not producing good fruit will be cut down and cast into the fire,"
because every perverse person more quickly finds the prepared burning of Gehenna who
scorns to produce the fruit of good work here. And it should be noted that he says the axe
is laid not beside the branches, but to the root. For when the children of the wicked are
taken away, what else is done but the branches of an unfruitful tree are cut off? But when
an entire lineage together with the parent is taken away, the unfruitful tree is cut off
from the root, so that nothing may remain from which a wicked offspring might grow again.
From these words of John the Baptist it is clear that the hearts of the hearers were
disturbed, since it is immediately added: "And the crowds asked him, saying: 'What then
shall we do?'" For they had been struck with terror who were seeking counsel. It follows:
"But he answered and said to them: He who has two tunics, let him give to him who has
none; and he who has food, let him do likewise.

By the fact that a tunic is more necessary for our use than a cloak, it pertains to fruit
worthy of repentance that we ought to share with our neighbors not only whatever external
and less necessary things we have, but even those things that are very necessary to
us—namely, either the food by which we live bodily, or the tunic by which we are clothed.
For since it is written in the law: "You shall love your neighbor as yourself," he is
proven to love his neighbor less who does not share with him even those things necessary
to himself in his neighbor's time of need. Therefore the precept is given about dividing
two tunics with one's neighbor, because this could not be said of one tunic, since if one
is divided, no one is clothed. For with half a tunic, both he who receives remains naked
and he who gave remains naked. But amid these things it should be known how greatly works
of mercy avail, since for fruits worthy of repentance these are commanded above all
others. Hence Truth also says through itself: "Give alms, and behold, all things are clean
to you. Hence again he says: "Give, and it shall be given to you. Hence it is written:
"Water extinguishes a burning fire, and almsgiving resists sins. Hence again it is said:
"Store up almsgiving in the bosom of the poor, and it will pray for you. Hence a good
father admonishes his innocent son, saying: "If you have much, give abundantly;

if you have little, take care to impart even that little willingly. But so that our
Redeemer might show how great is the virtue in continence and in receiving the needy, he
says: "He who receives a prophet in the name of a prophet shall receive a prophet's
reward; and he who receives a righteous man in the name of a righteous man shall receive a
righteous man's reward. In these words it should be noted that he does not say "a reward
from the prophet" or "a reward from the righteous man," but "he shall receive a prophet's
reward" and "a righteous man's reward. For a reward from the prophet is one thing, and the
prophet's reward is another; and a reward from the righteous man is one thing, and the
righteous man's reward is another. For what does it mean to say "He shall receive a
prophet's reward," except that he who sustains a prophet by his generosity, even though he
himself does not have the gift of prophecy, will nevertheless have the rewards of prophecy
before the almighty Lord? For perhaps this man is righteous, and the less he possesses in
this world, the greater confidence he has in speaking for justice.

When he who possesses something in this world sustains this man, and perhaps does not yet
presume to speak freely for justice, he makes himself a sharer in that man's freedom of
justice, so that he may receive equally with him the rewards of justice—he whom he helped
by sustaining him, so that he might be able to speak that same justice freely. That man is
full of the spirit of prophecy, but nevertheless needs bodily nourishment. And if the body
is not refreshed, it is certain that the voice itself is diminished. Therefore, he who
provides food to the prophet because he is a prophet gives strength to that man's prophecy
for speaking. He will therefore receive a prophet's reward along with the prophet, because
even if he was not full of the spirit of prophecy, he nevertheless displayed before God's
eyes what he assisted. Hence it is said to Gaius through John concerning certain traveling
brothers: "For they went forth for the name of Christ, taking nothing from the Gentiles.
We therefore ought to receive such persons, that we may be fellow workers for the truth.
For he who provides temporal assistance to those who have spiritual gifts becomes a fellow
worker in those very spiritual gifts. For since few are those who receive spiritual gifts,
and many are those who abound in temporal things, through this the rich insert themselves
into the virtues of the poor: by providing comfort to those same holy poor from their
riches.

Hence when the Lord promised to the abandoned Gentile world, that is, to the holy Church,
the merits of spiritual virtues through the voice of Isaiah, as if promising trees to a
desert, he also promised the elm at the same time, saying: "I will turn the desert into
pools of water, and the pathless land into streams of water; I will place in the
wilderness the cedar and the thorn, the myrtle and the olive tree; I will set in the
desert the fir, the elm, and the box tree together, that they may see and know, and
consider and understand together. The Lord indeed turned the desert into pools of water
and the pathless land into streams of water, because to the Gentile world, which
previously through the dryness of its mind bore no fruits of good works, he gave the
streams of holy preaching, and it, to which previously because of the harshness of its
dryness no way lay open to preachers, afterward poured forth rivers of doctrine. To this
is still promised from a great gift: "I will give in the wilderness the cedar and the
thorn. The cedar, because it is of great fragrance and incorruptible nature, we rightly
accept in the promise. But concerning the thorn, since it was said to sinning man, "Your
land shall bring forth thorns and thistles for you," what wonder is it if what is
multiplied as punishment for sinning man is promised to the holy Church?

But by the name of cedars are signified those who display virtues and signs in their work,
who are able to say with Paul: "We are a good fragrance of Christ to God. Their hearts are
so solidified in eternal love that no rot of earthly love any longer corrupts them. By the
thorn are signified men of spiritual teaching who, while they discourse on sins and
virtues, now threatening eternal punishments, now promising the joys of the heavenly
kingdom, pierce the hearts of their hearers. And thus they pierce through the mind with
the pain of compunction, so that from their eyes, as if a kind of blood of the soul, tears
flow down. The myrtle indeed is of tempering virtue, so that it restrains loosened limbs
by tempering. What therefore is signified by the myrtle except those who know how to
suffer with the afflictions of their neighbors and temper their tribulation through
compassion? According to what is written: "Thanks be to God, who comforts us in all our
tribulation, that we may be able to comfort those who are in any distress. For when they
bring a word or work of consolation to afflicted neighbors, they undoubtedly restrain them
to a state of uprightness, lest they be dissolved into despair by immoderate tribulation.
Whom do we understand by the olive except the merciful? For in Greek mercy is called
ἔλεος, and the fruit of mercy shines before the eyes of almighty God like the liquid of
the olive. To this is still added in the promise:

"I will set in the desert the fir, the elm, and the box tree together. By the fir, which
by growing greatly rises up to the heights of the air, who are designated except those
who, placed within the holy Church still in earthly bodies, already contemplate heavenly
things? And although by being born they came forth from the earth, yet by contemplating
they already raise up the summit of their mind near the heavens. And what is expressed by
the elm except the minds of worldly people? For while they still serve earthly cares, they
bear no fruit of spiritual virtues. But although the elm does not have its own fruit, it
is accustomed nevertheless to carry the vine with its fruit, because worldly men within
the holy Church, although they do not have the gifts of spiritual virtues, yet when they
sustain holy men full of spiritual gifts by their generosity, what else do they carry but
the vine with its clusters? And whom else does the box tree designate, which does not grow
to height and although it has no fruit nevertheless has greenness, except those who within
the holy Church still cannot bear good works because of the weakness of their age, but
nevertheless, following the belief of their faithful parents, hold the faith of perpetual
greenness? After all these things it is fittingly added: "That they may see and know, and
consider and understand together.

For the cedar is placed in the Church so that whoever draws the fragrance of spiritual
virtues from a neighbor may not himself grow sluggish in the love of eternal life, but may
be set ablaze with desires for heavenly goods. The thorn is placed so that whoever has
been pierced by the word of its preaching may himself also learn by that example to pierce
the hearts of his followers with the word of preaching. The myrtle is placed so that
whoever in the heat of tribulation has received the tempering of consolation from the
mouth or work of a compassionate neighbor may himself also learn how to bring forth the
tempering of his consolation to afflicted neighbors. The olive is placed so that whoever
knows the works of another's mercy may learn how he himself ought to show mercy to a needy
neighbor. The fir is placed so that whoever has recognized its power of contemplation may
himself also be set ablaze to contemplate eternal rewards. The elm is placed so that
whoever has observed him who cannot have the fruit of spiritual virtues but nevertheless
sustains those who are full of spiritual gifts may himself also serve the life of the
saints with whatever generosity he can, and may bear by sustaining the clusters of
heavenly goods that he cannot bear by producing. The box tree is placed so that whoever
considers that many still placed in weakness have the greenness of true faith may himself
also be ashamed to be faithless.

Therefore, after the trees have been described first, it is well said: "That they may see
and know, and consider and understand. Where it is also fittingly added "together,"
because since within the holy Church the different characters of people are different
orders, it is necessary that all learn together, while in it spiritual men of diverse
quality, age, and order are seen together for imitation. But behold, while we seek to show
the elm, we have wandered rather far through many trees. Let us therefore return to that
for which we brought forth the testimony of the prophet. "He who receives a prophet in the
name of a prophet shall receive a prophet's reward," because even if the elm has no fruit,
yet carrying the vine with its fruits, it makes its own what it sustains well from
another. But because John admonishes us to great works, saying: "Bring forth therefore
fruits worthy of repentance. And again: "He who has two tunics, let him give to him who
has none; and he who has food, let him do likewise"; now it is clearly given to understand
what Truth means when it says: "From the days of John the Baptist until now the kingdom of
heaven suffers violence, and the violent seize it. These words of the heavenly
pronouncement must be thoroughly examined by us. For it must be asked how the kingdom of
heaven can suffer violence. For who inflicts violence upon heaven?

And again it must be asked, if the kingdom of heaven can suffer violence, why it endured
that same violence from the days of John the Baptist, and not also before. But since the
law says: "If anyone does this or that, let him die the death," it is clear to all who
read that it struck all sinners with the punishment of its severity, but did not lead them
back to life through repentance. But when John the Baptist, preceding the grace of the
Redeemer, preaches repentance, so that the sinner who is dead from guilt may live through
conversion, surely from the days of John the Baptist the kingdom of heaven suffers
violence. But what is the kingdom of heaven, if not the place of the just? For the rewards
of the heavenly homeland are owed only to the just, so that the humble, the chaste, the
meek, and the merciful may arrive at the joys above. But when someone swollen with pride,
or defiled by a sin of the flesh, or inflamed by anger, or impious through cruelty,
returns to repentance after his faults and receives eternal life, the sinner enters, as it
were, into a place not his own. Therefore from the days of John the Baptist the kingdom of
heaven suffers violence, and the violent seize it, because he who proclaimed repentance to
sinners—what else did he teach but that violence should be done to the kingdom of heaven?

Let us therefore reflect, dearly beloved brethren, on the evils we have done, and let us
wear ourselves down with constant lamentations. The inheritance of the righteous, which we
did not hold through our life, let us seize through repentance. Almighty God wills to
suffer such violence from us. For the kingdom of heaven wills to be seized by our tears,
since it is not owed to our merits. Therefore let no quality, no quantity of our evils
break us from the certainty of hope. That venerable thief provides great confidence in
pardon—venerable not because he was a thief, for he was a thief from cruelty, but
venerable from his confession. Think therefore, think how incomprehensible are the depths
of mercy in Almighty God. This thief, dragged away with bloody hands from the throat of
the road, was hung on the gibbet of the cross; there he confessed, there he was healed,
there he deserved to hear: "Today you will be with me in paradise. What is this? Who would
be sufficient to speak of, who to estimate such goodness of God? From the very punishment
of his crime he arrived at the rewards of virtue. For this reason Almighty God permitted
His elect to fall in certain lapses, so that He might restore hope of pardon to others
lying in fault, if they rise up to Him with their whole heart, and open to them through
the laments of repentance the way of His mercy.

Let us therefore exercise ourselves in lamentations, let us extinguish with tears and
worthy fruits of repentance the faults we have committed; let not the time granted us for
forgiveness perish, because when we see many already healed from their iniquities, what
else do we hold but a pledge of heavenly mercy?

HOMILY 21

Delivered to the people in the basilica of the blessed Virgin Mary, on the holy day of
Easter.

Reading from the Holy Gospel According to Mark

At that time, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so
that they might come and anoint Jesus. And very early on the first day of the week, they
came to the tomb, the sun having already risen. And they were saying to one another: Who
will roll away the stone for us from the entrance of the tomb? And looking up, they saw
that the stone had been rolled away. For it was very large. And entering into the tomb,
they saw a young man sitting on the right side, clothed in a white robe, and they were
amazed. He said to them: Do not be afraid. You seek Jesus of Nazareth, the crucified one;
he has risen, he is not here. Behold the place where they laid him. But go, tell his
disciples and Peter that he goes before you into Galilee. There you will see him, as he
told you. To many of you, dearest brothers, I have been accustomed to speak through
dictation in the readings; but because, with my stomach growing weary, I am unable to read
aloud what I have dictated, I observe that some of you listen less willingly. Therefore I
now wish to require of myself, contrary to custom, that during the sacred solemnities of
the Mass I expound the reading of the holy Gospel not by dictating, but by conversing.

And so let it be received as we speak, because the voice of conversation rouses torpid
hearts more than the discourse of a reading, and strikes them as if with a certain hand of
solicitude that they might awaken. And indeed I do not see that I am sufficient for this
work; but nevertheless the strength that inexperience denies, charity supplies. For I know
Him who said: "Open your mouth, and I will fill it. Therefore let the good work be in our
will, for from divine assistance it will be in its completion. The very great solemnity of
the Lord's resurrection itself also gives boldness for speaking, because it is very
unworthy that on that day the tongue of flesh should be silent from due praises, on which
day, namely, the flesh of the Author rose again. You have heard, most beloved brethren,
that the holy women who had followed the Lord came to the tomb with spices, and to him
whom they had loved while living, they render service with devoted care even when dead.
But this deed signifies something to be done in holy Church. For we must hear what was
done in such a way that we may also consider what we ought to do in imitation of them. We
therefore, believing in him who died, if we seek the Lord filled with the fragrance of
virtues and with a reputation for good works, we indeed come to his tomb with spices.

Those women see angels who came with spices, because those souls behold the heavenly
citizens who set out toward the Lord with the fragrance of virtues through holy desires.
But we must note what it means that the angel is seen sitting on the right side. For what
is designated by the left except the present life, and what by the right except eternal
life? Hence it is written in the Song of Songs: His left hand is under my head, and his
right hand shall embrace me. Since therefore our Redeemer had already passed beyond the
corruption of the present life, rightly the angel who had come to announce his eternal
life was sitting on the right. He appeared covered with a white robe because he announced
the joys of our festival. For the brightness of the garment proclaims the splendor of our
solemnity. Should we say ours, or his? But to speak more truly, let us say both his and
ours. For that resurrection of our Redeemer was both our festival, because it brought us
back to immortality, and the festival of the angels, because by calling us back to
heavenly things it filled up their number. Therefore at his own and our festival the angel
appeared in white garments, because while we are brought back to heavenly things through
the Lord's resurrection, the losses of the heavenly homeland are repaired. 3. But let us
hear what he says to the women as they arrive: Do not be afraid. As if he were saying
openly:

Let those fear who do not love the coming of the heavenly citizens; let those be terrified
who, weighed down by carnal desires, despair of being able to reach their fellowship. But
why should you be afraid, who see your fellow citizens? Hence Matthew also, describing the
angel's appearance, says: His appearance was like lightning, and his garments like snow.
For in lightning there is the terror of fear, but in snow there is the gentleness of
brightness. Since indeed almighty God is both terrible to sinners and gentle to the just,
rightly the angel, witness of his resurrection, is shown both with a countenance like
lightning and with garments of brightness, so that by his very appearance he might both
terrify the reprobate and soothe the devout. Hence also the pillar of fire by night and
the pillar of cloud by day rightly went before the people journeying through the desert.
For in fire there is terror, but in cloud there is the gentle comfort of vision; and day
is taken as the life of the just, and night as the life of the sinner. Hence Paul also
says to converted sinners: You were once darkness, but now you are light in the Lord.
Therefore by day the pillar was shown through cloud, and by night through fire, because
almighty God will appear both gentle to the just and terrible to the unjust. Coming in
judgment, he soothes the former through the mildness of gentleness, but terrifies the
latter through the severity of justice.

But now let us hear what the angel adds: "You seek Jesus of Nazareth. Jesus in the Latin
tongue means "salutary," that is, it is interpreted as "Savior. But indeed many at that
time could be called Jesus, yet not substantially, but only nominatively. Therefore the
place is also added, so that it might be made clear which Jesus is meant: "of Nazareth.
And he immediately added the reason: "the Crucified One. And he added: "He has risen, He
is not here. "He is not here" is said with respect to the presence of His flesh, though He
is nowhere absent with respect to the presence of His majesty. "But go, tell His disciples
and Peter that He goes before you into Galilee. We must ask why, when the disciples are
named, Peter is designated by name. But if the angel had not expressly named him who had
denied his Master, he would not have dared to come among the disciples. Therefore he is
called by name, lest he despair because of his denial. In this matter we must consider why
Almighty God permitted him whom He had determined to place over the whole Church to fear
the voice of a servant girl and to deny himself. This we recognize was done by a
dispensation of great mercy, so that he who was to be the Pastor of the Church might learn
through his own fault how he ought to show mercy to others.

Therefore He first showed him to himself, and then set him over the rest, so that from his
own weakness he might learn how mercifully he should bear with the weaknesses of others.
It is well said of our Redeemer: "He goes before you into Galilee; there you will see him,
as he told you. For Galilee is interpreted as "migration accomplished. Indeed, our
Redeemer had already migrated from passion to resurrection, from death to life, from
punishment to glory, from corruption to incorruption. And he was first seen by the
disciples in Galilee after the resurrection, because we will joyfully see the glory of his
resurrection afterward, if we now migrate from vices to the heights of virtues. Therefore,
he who is announced at the tomb is shown in the migration, because he who is recognized in
the mortification of the flesh is seen in the migration of the mind. These things, dearest
brothers, we have run through from the exposition of the Gospel reading on account of so
great a solemnity of the day, but it is fitting that we speak somewhat more subtly about
this same solemnity. For there were two lives, of which we knew one and did not know the
other. One indeed is mortal, the other immortal; one of corruption, the other of
incorruption; one of death, the other of resurrection. But the Mediator between God and
men, the man Christ Jesus, came, took up the one, and showed forth the other.

He endured the one by dying, and showed forth the other by rising again. If therefore He
had promised us, who knew only mortal life, the resurrection of the flesh, and yet had not
visibly displayed it, who would believe His promises? Therefore, having been made man, He
appeared in the flesh, deigned to die by His own will, rose again by His own power, and
showed by example what He promised us as a reward. But perhaps someone may say: He rightly
rose again who, being God, could not be held by death. Therefore, to instruct our
ignorance, to strengthen our weakness, He did not wish the example of His own resurrection
alone to suffice for us. He alone died at that time, and yet He by no means rose again
alone. For it is written: Many bodies of the saints who had fallen asleep arose. Therefore
all arguments of unbelief have been removed. For lest anyone say: A man ought not to hope
for himself what God made man displayed in His flesh, behold we know that men rose again
together with God, and we do not doubt that they were mere men. If therefore we are
members of our Redeemer, let us presume in ourselves what is established to have taken
place in the Head. If we greatly abase ourselves, we who are the lowest members ought to
hope in ourselves for what we have heard concerning His higher members. Behold, there
comes to mind what the Jews said in mockery to the crucified Son of God:

"If he is the King of Israel, let him come down from the cross, and we will believe him.
If he had then come down from the cross, yielding to the mockers, he would not have
demonstrated to us the virtue of patience. But he waited a little, endured the insults,
bore the ridicule, preserved his patience, and deferred their amazement; and he who was
unwilling to come down from the cross rose from the tomb. Therefore it was a greater thing
to rise from the tomb than to come down from the cross. It was a greater thing to destroy
death by rising than to preserve life by coming down. But when the Jews did not see him
come down from the cross at their taunts, when they saw him dying, they believed they had
conquered him; they rejoiced that they had, as it were, extinguished his name. But behold,
from his death his name has grown throughout the world—that death by which the faithless
crowd believed they had extinguished it; and the one whose killing they celebrated, they
now grieve as dead, because they recognize that he has attained his glory through
suffering. This is well signified by the deeds of Samson in the Book of Judges, who, when
he had entered Gaza, a city of the Philistines, the Philistines, immediately learning of
his entry, suddenly surrounded the city with blockades, appointed guards, and rejoiced
that they had captured the mighty Samson. But we know what Samson did.

At midnight he carried off the gates of the city and climbed to the top of a mountain.
Whom, dearest brothers, does Samson signify in this deed, if not our Redeemer? What does
the city of Gaza designate except hell? What is demonstrated by the Philistines except the
treachery of the Jews? When they saw the Lord dead and his body already placed in the
tomb, they immediately appointed guards, and they rejoiced that they had captured in the
prison of hell, like Samson in Gaza, him who had shone forth as the author of life. But
Samson at midnight not only went out but also carried off the gates, because our Redeemer,
rising before dawn, not only went out free from hell but also destroyed the very bars of
hell. He carried off the gates and climbed to the top of the mountain, because by rising
he removed the bars of hell, and by ascending he entered the kingdom of heaven. Therefore,
dearest brothers, let us love with our whole mind this glory of his resurrection, which
was first shown through a sign and afterward was made manifest through the deed; let us
die for love of him. Behold, in the resurrection of our Author we have recognized his
ministers, the angels, as our fellow citizens. Let us therefore hasten to that crowded
solemnity of these citizens. Let us join ourselves to them in desire and mind, since we
cannot yet do so in vision.

Let us pass over from vices to virtues, that we may deserve to see our Redeemer in
Galilee. May almighty God aid our desire for life, he who gave his only Son to death for
us, our Lord Jesus Christ, who lives and reigns as God with him in the unity of the Holy
Spirit, through all ages of ages. Amen.

HOMILY 22

Delivered to the people in the basilica of blessed John, which is called the
Constantiniana, on the Saturday after Easter.

Reading of the Holy Gospel According to John

At that time, on the first day of the week, Mary Magdalene came early, while it was still
dark, to the tomb, and she saw the stone taken away from the tomb. Therefore she ran and
came to Simon Peter, and to the other disciple whom Jesus loved, and said to them: They
have taken the Lord from the tomb, and we do not know where they have put him. Peter
therefore went out, and that other disciple, and they came to the tomb. But the two were
running together; and that other disciple ran ahead faster than Peter, and came first to
the tomb. And when he had stooped down, he saw the linen cloths lying there, yet he did
not go in. Then Simon Peter came, following him, and entered the tomb. And he saw the
linen cloths lying there, and the cloth that had been over his head, not lying with the
linen cloths, but folded up separately in one place. Then therefore that disciple who had
come first to the tomb also entered, and he saw, and believed. For they did not yet know
the Scriptures, that he must rise from the dead. My stomach, broken by long illness, has
for a long time prevented me from speaking to your charity about the exposition of the
Gospel reading. For my very voice fails in the strength of its cry; and because I cannot
be heard by many, I confess I am ashamed to speak among many.

But I myself reproach this embarrassment in me. For what? If I cannot benefit many, shall
I not care to benefit even a few? And if I cannot carry many sheaves from the harvest,
must I therefore return to the threshing floor empty-handed? For although I cannot carry
as many as I ought, surely I shall carry at least a few, surely at least two, surely at
least one. For the very intention of weakness has the certainty of its reward, because our
heavenly Judge, although He considers the weight in the recompense, nevertheless weighs
the strength against the weight. The reading of the holy Gospel which you have just heard,
brothers, is very clear on the surface of its historical meaning, but we must seek out its
mysteries in brief. Mary Magdalene came to the tomb while it was still dark. According to
the historical account, the hour is noted; but according to the mystical understanding,
the intelligence of the one seeking is signified. For Mary was seeking at the tomb the
author of all things, whom she had seen dead in the flesh; and because she did not find
him, she believed he had been stolen. Therefore it was still dark when she came to the
tomb. She ran quickly and announced it to the disciples. But those ran before the others
who loved more than the others, namely Peter and John. Now the two were running together,
but John ran ahead more quickly than Peter and arrived first at the tomb, but did not
presume to enter.

Peter came later, and entered. What, brothers, what does this running signify? Surely this
very subtle description by the evangelist is not to be thought devoid of mysteries? Not at
all. For John would not have said that he both arrived first and did not enter, if he had
believed that mystery was absent from his very hesitation. What then is designated by John
except the Synagogue, what by Peter except the Church? Nor should it seem strange that the
Synagogue is said to be signified by the younger and the Church by the elder, because even
if the Synagogue is prior to the Church of the Gentiles in the worship of God,
nevertheless the multitude of the Gentiles is prior to the Synagogue in the practice of
the world, as Paul attests when he says: "Because what is spiritual is not first, but what
is natural. Therefore by the elder Peter is signified the Church of the Gentiles, but by
the younger John the Synagogue of the Jews. Both ran together, because from the time of
its origin until its setting, the Gentile world ran with the Synagogue by a common and
equal path, even if not with a common and equal understanding. The Synagogue came first to
the tomb, but did not enter, because although it received the commandments of the law and
heard the prophecies concerning the incarnation and passion of the Lord, it refused to
believe in the one who died.

For John saw the linen cloths lying there, yet did not enter, because the Synagogue both
recognized the mysteries of sacred Scripture and yet delayed entering through faith by
believing in the Lord's passion. The one whom it had long prophesied from afar, it saw
present and rejected; it despised him as a man and refused to believe that God had been
made mortal in flesh. What does this mean, except that it both ran more quickly and yet
stood empty before the tomb? But Simon Peter came following him and entered the tomb,
because the Church of the Gentiles, coming after, both recognized the mediator between God
and men, the man Jesus Christ, dead in the flesh, and believed him to be the living God.
He saw the linen cloths lying there, and the cloth that had been over his head, not lying
with the linen cloths but rolled up separately in one place. What do we believe it means,
brothers, that the cloth from the Lord's head is not found with the linen cloths in the
tomb, except that, as Paul attests, God is the head of Christ, and the incomprehensible
mysteries of his divinity are separated from the knowledge of our weakness, and his power
transcends the nature of creation? And it should be noted that it is said to be found not
only separately but also rolled up in one place. For when a cloth is rolled up, neither
its beginning nor its end can be seen.

Rightly therefore was the cloth from his head found rolled up, because the majesty of
divinity neither began to exist nor ceases; it is neither born through a beginning nor
confined by an end. And rightly is it added: "In one place," because God is not in the
division of minds. For God is in unity, and those merit to have His grace who do not
divide themselves from one another through the scandals of sects. But because sweat is
usually wiped away from workers by a cloth, the labor of God can also be expressed by the
name of cloth—He who indeed always remains quiet and unchangeable in Himself, yet
nevertheless declares that He labors when He bears the harsh depravities of men. Whence He
also says through the prophet: "I have labored in enduring. Now God appeared in the flesh,
He labored from our infirmity. When unbelievers saw this labor of His passion, they
refused to venerate Him. For they disdained to believe that He whom they saw mortal in the
flesh was immortal in His divinity. Whence Jeremiah also says: "You will render to them
their recompense, O Lord, according to the works of their hands; You will give them as a
shield for the heart Your labor.

For lest the darts of preaching should penetrate their hearts, since they disdained the
labor of His passion, they held that same labor of His as if it were a shield, so that by
the very fact that they saw Him labor even unto death, they would not permit His words to
pass through to them. But what are we except members of our Head, that is, of God?
Therefore by the linens of the body are signified the bonds of labors which now bind all
the elect, that is, His members. The cloth, therefore, which had been upon His head is
found separately, because the passion itself of our Redeemer is far removed from our
passion, since He without guilt bore what we endure with guilt. He willingly chose to
succumb to death, to which we come unwilling. Then therefore that disciple who had come
first to the tomb also entered. After Peter entered, John also went in. He who had come
first entered later. It should be noted, brothers, that at the end of the world Judea too
will be gathered to faith in the Redeemer, as Paul testifies when he says: "Until the
fullness of the Gentiles should enter, and so all Israel should be saved. And he saw and
believed. What, brothers, what are we to think he believed? Was it that the Lord whom he
was seeking had risen? Certainly not, because there was still darkness at the tomb, and
the words that follow also contradict this when it says:

"For they did not yet know the Scriptures, that he must rise from the dead. What then did
he see, and what did he believe? He saw the linen cloths lying there, and he believed what
the woman had said, that the Lord had been taken from the tomb. In this matter the
greatness of divine providence must be considered, that the hearts of the disciples are
both kindled to seek and yet delayed from finding, so that the weakness of the soul,
tormented by its own sorrow, might become purer for finding, and might hold on more firmly
when it found, the later it found what it was seeking. We have run through these things
briefly from the Gospel reading, dearest brothers; now it remains for us to say something
about the nobility of so great a solemnity itself. For rightly shall I call this the
nobility of the solemnity, because it surpasses all other solemnities. For just as in
sacred Scripture we speak of the holy of holies, or the Song of songs, because of their
greatness, so this festival can rightly be called the solemnity of solemnities. From this
solemnity indeed the example of resurrection was given to us, the hope of the heavenly
homeland was opened, and the glory of the supernal kingdom was made something we might
already anticipate. Through this, the elect, who although they were in the bosom of
tranquility, were nevertheless held in the confines of hell, were led back to the delights
of paradise.

What the Lord said before His passion, He fulfilled in His resurrection: "If I am lifted
up from the earth," He said, "I will draw all things to myself. For He drew all things, He
who left none of His elect in the underworld. He took away all things—that is, all the
elect. For He did not restore to pardon by rising again any unbelievers or those consigned
to eternal punishments for their crimes; but He snatched from the confines of hell those
whom He recognized as His own in faith and in deeds. Whence rightly also He says through
Hosea: "I will be your death, O death; I will be your sting, O hell. For what we kill, we
cause to exist no more entirely. But from what we bite, we take away a part and leave a
part behind. Therefore, because in His elect He utterly killed death, He became the death
of death. But because He took away a part from hell and left a part behind, He did not
utterly kill but bit hell. Therefore He says: "I will be your death, O death. As if He
were saying openly: Because in my elect I utterly destroy you, I will be your death; I
will be your sting, O hell, because when they have been taken away, I pierce you in part.
What then is this solemnity which destroyed the confines of hell and opened to us the
gates of the heavenly kingdom? Let its name be inquired into more carefully.

Let the excellent preacher be consulted. Let us see what he declares concerning the
estimation of Him. For he says: "For Christ our Passover has been sacrificed. If therefore
Christ is the Passover, we must consider what the law says about the Passover, so that we
may investigate more carefully whether these things seem to have been said about Christ.
For Moses says: "They shall take of the blood of the lamb and put it on both doorposts and
on the lintels of the houses in which they shall eat it; and they shall eat the flesh that
night roasted with fire, and unleavened bread with bitter herbs. You shall not eat any of
it raw, nor boiled in water, but only roasted with fire. You shall devour the head with
its feet and entrails, and nothing of it shall remain until morning. If anything is left
over, you shall burn it with fire. Where it is also added: "And thus you shall eat it: You
shall gird your loins, and you shall have sandals on your feet, holding staffs in your
hands, and you shall eat in haste. All of which things indeed bring forth great
edification for us, if they are examined through mystical interpretation. For who the
blood of the lamb is, you have learned not now by hearing, but by drinking. This blood is
placed on both doorposts when it is received not only by the mouth of the body but also by
the mouth of the heart.

For the blood of the lamb is placed on both posts when the sacrament of His passion is
received by the mouth for Redemption, and is also contemplated with attentive mind for
imitation. For he who receives the blood of his Redeemer in such a way that he does not
yet wish to imitate His passion has placed the blood on only one post; it must also be
placed above on the lintels of the houses. For what do we understand spiritually by houses
except our minds, in which we dwell through thought? The lintel of this house is the very
intention that presides over action. Therefore, whoever directs the intention of his
thought toward the imitation of the Lord's passion places the blood of the lamb on the
lintel of the house. Or certainly our houses are the bodies themselves, in which we dwell
as long as we live. And we place the blood of the lamb on the lintel of the house because
we bear the cross of His passion on our forehead. Concerning this lamb it is added
further: "And they shall eat the flesh that night roasted with fire. Indeed we eat the
lamb at night, because we now receive the Lord's body in the sacrament when we do not yet
see one another's consciences. Yet these meats must be roasted with fire, because fire
indeed dissolves the meats that water has boiled; but those that fire cooks without water,
it strengthens.

And so fire cooked the meats of our Lamb, because the very power of His passion rendered
Him stronger for resurrection and strengthened Him for incorruption. For He who recovered
from death—clearly His flesh was hardened by fire. Hence also through the Psalmist He
says: "My strength has dried up like a potsherd. For what is a potsherd before fire except
soft clay? But it is subjected to fire so that it may become solid. Therefore the strength
of His humanity dried up like a potsherd, because from the fire of passion it grew into
the power of incorruption. But having received the sacraments of our Redeemer alone is not
sufficient for the true solemnity of the mind, unless good works are also joined to them.
For what does it profit to receive His body and blood with the mouth, and to oppose Him
with perverse conduct? Hence it is well added concerning the eating: "And unleavened bread
with wild lettuce. For he eats bread without leaven who performs righteous works without
the corruption of vainglory, who shows the commands of mercy without admixture of sin,
lest he wickedly seize what he seems to dispense rightly. They had also mixed this leaven
of sin into their good action, to whom the Lord spoke through the voice of the prophet in
rebuke: "Come to Bethel and act impiously. And after a few words: "And sacrifice praise
from what is leavened. For he offers praise from what is leavened who prepares a sacrifice
to God from robbery.

Wild lettuces are indeed very bitter. Therefore the flesh of the Lamb must be eaten with
wild lettuces, so that when we receive the body of the Redeemer, we afflict ourselves with
weeping for our sins, so that the very bitterness of repentance may cleanse from the
stomach of the mind the humor of a perverse life. Where it is also added: "You shall not
eat any of it raw, nor cooked in water. Behold, now the very words of the history drive us
from a historical understanding. Surely, dearest brothers, that Israelite people
established in Egypt had not been accustomed to eat raw lamb, that the law should say to
them: "You shall not eat any of it raw"? Where it is also added: "Nor cooked in water. But
what does water signify except human knowledge, according to what is said by Solomon in
the voice of heretics: "Stolen waters are sweeter. What do the raw flesh of the Lamb
signify except His humanity considered without reflection and left without reverence of
thought? For everything that we consider carefully we, as it were, cook with the mind. But
the flesh of the lamb is neither to be eaten raw nor cooked in water, because our Redeemer
is neither to be considered a mere man, nor is how God was able to become incarnate to be
thought through by human wisdom.

For everyone who believes our Redeemer to be a mere man, what else does he do but eat the
raw flesh of the lamb, which he was unwilling to cook through understanding of His
divinity? And everyone who attempts to examine the mysteries of His incarnation according
to human wisdom wishes to cook the flesh of the lamb in water, that is, he wishes to
penetrate the mystery of His dispensation through dissolute knowledge. Therefore, whoever
desires to celebrate the solemnity of Paschal joy, let him neither cook the lamb in water
nor eat it raw, so that he may neither seek to penetrate through human wisdom the depth of
His incarnation, nor believe in Him as in a mere man; but let him eat the flesh roasted by
fire, so that he may know that all things were dispensed through the power of the Holy
Spirit. Concerning which it is rightly added: "You shall consume the head with the feet
and the entrails," because our Redeemer is the Alpha and Omega, that is, God before the
ages and man at the end of the ages. And as we have already said, brothers, we have
learned from Paul's testimony that God is the head of Christ. Therefore, to consume the
head of the lamb is to receive His divinity by faith. To consume the feet of the lamb is
to seek out the footsteps of His humanity by loving and imitating. What indeed are the
entrails except the hidden and mystical commands of His words?

These we consume when we take up the words of life with eagerness. In this word
"consuming," what else is reproved but the torpor of our sloth? We who do not seek out His
words and mysteries by ourselves, and hear the things spoken by others unwillingly.
"Nothing of it shall remain until morning," because His words must be examined with great
care, so that before the day of resurrection appears, in this night of the present life
all His commands may be penetrated through understanding and doing. But because it is very
difficult for all sacred eloquence to be understood and every mystery of it to be
penetrated, it is rightly added: "But if anything remains, you shall burn it with fire.
What remains of the lamb we burn with fire when we humbly reserve to the power of the Holy
Spirit that which we cannot understand and penetrate concerning the mystery of His
incarnation, so that no one may proudly dare either to despise or to proclaim what he does
not understand, but hands it over to the fire when he reserves it to the Holy Spirit.
Since therefore we have learned how the Passover ought to be eaten, let us now recognize
by whom it ought to be eaten. It follows: "And thus shall you eat it. You shall gird your
loins. What is understood by the loins except the delight of the flesh? Hence the Psalmist
also asks, saying: "Burn my loins.

For if he had not known that the pleasure of lust resides in the loins, he would by no
means have asked that they be burned. Hence, because the power of the devil has prevailed
over the human race especially through lust, it is said of him by the voice of the Lord:
"His power is in his loins. Therefore he who eats the Passover ought to have his loins
girded, so that he who celebrates the solemnity of resurrection and incorruption may no
longer be subject to corruption through any vices, may subdue pleasures, and may restrain
the flesh from lust. For he does not know what the solemnity of incorruption is who still
lies subject to corruption through incontinence. These things are hard for some, but
narrow is the gate that leads to life. And we now have many examples of the continent.
Hence it is also well added: "You shall have sandals on your feet. For what are our feet
except our works? And what are sandals except the skins of dead animals? Now sandals
protect the feet. And what are the dead animals from whose skins our feet are protected,
except the ancient fathers who have gone before us to the eternal homeland? When we
contemplate their examples, we protect the feet of our works. Therefore to have sandals on
our feet is to contemplate the life of the dead and to guard our steps from the wound of
sin. "Holding staffs in your hands. What does the law designate by the staff except
pastoral care?

And it should be noted that we are first commanded to gird our loins, afterward to hold
staffs, because those ought to undertake pastoral care who already know how to subdue the
excesses of lust in their own bodies, so that when they preach difficult things to others,
they themselves do not weakly succumb to soft desires. And it is well added: "And you
shall eat in haste. Note, dearest brothers, note what is said: "in haste. Learn the
commandments of God, the mysteries of the Redeemer, the joys of the heavenly homeland with
haste, and take care to fulfill the precepts of life with haste. For since we know that it
is still permitted today to do good, we do not know whether it will be permitted tomorrow.
Therefore eat the Passover in haste, that is, yearn for the solemnity of the heavenly
homeland. Let no one grow sluggish on the journey of this life, lest he lose his place in
the homeland. Let no one interweave delays in pursuing his endeavors, but let him complete
what he has begun, lest he not be permitted to fulfill what he has started. If we are not
lazy in the love of God, he whom we love helps us himself, Jesus Christ our Lord, who
lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of
ages. Amen.

HOMILY 23

Delivered to the people in the basilica of the blessed apostle Peter, on the day after
Easter.

Reading from the Holy Gospel According to Luke

At that time, two of Jesus' disciples were going on that same day to a village which was
sixty stadia from Jerusalem, called Emmaus, and they were talking with one another about
all the things that had happened. And it came to pass, while they conversed and questioned
among themselves, that Jesus himself drew near and went with them. But their eyes were
held, so that they did not recognize him. And he said to them: What are these words that
you exchange with one another as you walk, and why are you sad? And one of them, whose
name was Cleophas, answered and said to him: Are you the only stranger in Jerusalem who
does not know what has happened there in these days? He said to them: What things? And
they said: Concerning Jesus of Nazareth, who was a prophet, mighty in deed and word before
God and all the people; and how our chief priests and rulers handed him over to be
condemned to death, and crucified him. But we had hoped that he was the one who would
redeem Israel. And now besides all this, today is the third day since these things
happened. But also certain women from among us astonished us, who were at the tomb before
dawn, and not finding his body, came saying that they had also seen a vision of angels,
who said that he was alive.

And some of our company went to the tomb and found it just as the women had said, but him
they did not find. And he said to them: O foolish ones and slow of heart to believe all
that the prophets have spoken! Was it not necessary for the Christ to suffer these things
and to enter into his glory? And beginning from Moses and all the prophets, he interpreted
to them in all the Scriptures the things concerning himself. And they drew near to the
village where they were going. And he made as if to go farther. And they urged him,
saying: Stay with us, for it is toward evening, and the day is now far spent. And he went
in with them. And it came to pass, as he reclined at table with them, he took bread and
blessed it and broke it and gave it to them. And their eyes were opened, and they
recognized him, and he vanished from their sight. And they said to one another: Was not
our heart burning within us while he spoke on the road and opened the Scriptures to us?
And rising up that same hour, they returned to Jerusalem and found the eleven gathered
together, and those who were with them, saying: The Lord has truly risen and has appeared
to Simon. And they related the things that had happened on the road, and how they
recognized him in the breaking of the bread. Since you labor in daily observance, few
words should be spoken to you;

and perhaps these will prove more useful because often food that is less abundant is
consumed more eagerly. Therefore I have decided to discuss the meaning of the Gospel
reading in summary rather than through individual words, lest a lengthy sermon of
exposition burden your beloved selves. Behold, you have heard, dearest brothers, that to
two disciples walking on the road—not indeed believing, but nevertheless speaking about
Him—the Lord appeared, yet He did not show them an appearance they could recognize.
Therefore the Lord performed outwardly in the eyes of the body what was happening within
them in the eyes of the heart. For they themselves within were both loving and doubting,
while the Lord outwardly was both present to them and yet did not reveal who He was. To
those speaking about Him He showed His presence, but from those doubting Him He hid the
appearance of His recognition. Indeed He exchanged words with them, He rebuked the
hardness of their understanding; He opened up the mysteries of Sacred Scripture that
pertained to Himself, and yet because He was still a stranger to faith in their hearts, He
pretended to go farther. For we say "fingere" means to fashion; hence we also call shapers
of clay "figuli" [potters]. Therefore the simple Truth did nothing through duplicity, but
showed Himself to them in body such as He was with them in mind. Moreover they were to be
tested, whether those who did not yet love Him as God could at least love Him as a
stranger.

But because those with whom Truth walked could not be strangers to charity, they invite
Him to lodging as a stranger. But why do we say "invite," when it is written there "And
they constrained Him"? From this example indeed it is gathered that strangers should not
only be invited to lodging but even compelled. They set the table, they offer food, and
the God whom they had not recognized in the exposition of Sacred Scripture, they recognize
in the breaking of bread. Therefore, by hearing the precepts of God they were not
enlightened; by doing them they were enlightened, because it is written: Not the hearers
of the law are just before God, but the doers of the law shall be justified. Whoever
therefore wishes to understand what he has heard, let him hasten to fulfill in deed those
things which he has already been able to understand. Behold, the Lord was not recognized
while He was speaking, and He deigned to be recognized while He was being fed. Therefore,
dearest brothers, love hospitality, love the works of charity. For hence it is said
through Paul: Let brotherly love continue in you, and do not forget hospitality. For
through this some have pleased, having received angels as guests. Hence Peter says: Be
hospitable to one another without murmuring. Hence Truth itself says: I was a stranger,
and you took me in. There is a story well regarded and handed down to us by the account of
our elders.

A certain father of a household served with great zeal for hospitality along with his
whole house; and while he received strangers at his table daily, one day a certain
stranger came among others and was led to the table. And while the father of the
household, from his custom of humility, wished to pour water on his hands, he turned and
took the pitcher, but suddenly did not find the one on whose hands he had wished to pour
water. And while he marveled at this occurrence to himself, that same night the Lord said
to him through a vision: On other days you received me in my members, but yesterday you
received me in myself. Behold, coming to judgment, He will say: What you did for one of my
least ones, you did for me. Behold, before the judgment, when He is received through His
members, He also visits His hosts through Himself; and yet we are sluggish toward the
grace of hospitality. Consider, brothers, how great is the virtue of hospitality. Receive
Christ at your tables, that you may be worthy to be received by Him at the eternal
banquet. Offer now hospitality to Christ the stranger, that He may not disregard you as
strangers at the judgment, but may receive you as His own into the kingdom, with the help
of Him who lives and reigns as God forever and ever. Amen.

HOMILY 24

Delivered to the people in the basilica of the blessed martyr Lawrence, outside the walls
of the City, on Wednesday of Easter Week.

Reading of the Holy Gospel According to John

At that time, Jesus manifested himself again to his disciples at the Sea of Tiberias. And
he manifested himself thus. Simon Peter, and Thomas who is called Didymus, and Nathanael
who was from Cana of Galilee, and the sons of Zebedee, and two others of his disciples
were together. Simon Peter said to them: I am going fishing. They said to him: We are
coming with you also. And they went out and got into the boat, and that night they caught
nothing. But when morning came, Jesus stood on the shore, yet the disciples did not know
that it was Jesus. Jesus therefore said to them: Children, do you have any fish? They
answered him: No. And he said to them: Cast the net on the right side of the boat, and you
will find some. They cast it therefore, and now they were not able to draw it in because
of the multitude of fish. Therefore that disciple whom Jesus loved said to Peter: It is
the Lord. When Simon Peter heard that it was the Lord, he put on his tunic (for he was
naked) and cast himself into the sea. But the other disciples came in the boat (for they
were not far from land, but about two hundred cubits away) dragging the net full of fish.
When therefore they came to land, they saw coals laid there, and fish placed upon them,
and bread. Jesus said to them:

Bring some of the fish that you have just caught. Simon Peter went up and drew the net to
land, full of large fish, one hundred and fifty-three. And although there were so many,
the net was not torn. Jesus said to them: Come, dine. And none of those reclining dared to
ask him: Who are you? knowing that it was the Lord. And Jesus came and took bread and gave
it to them, and fish likewise. This was now the third time that Jesus was manifested to
his disciples after he had risen from the dead. The reading of the holy Gospel which was
just now read in your ears, my brothers, strikes the mind with a question, but by its
striking it reveals the force of discernment. For it can be asked why Peter, who was a
fisherman before his conversion, returned to fishing after his conversion; and since the
Truth says: No one putting his hand to the plow and looking back is fit for the kingdom of
God, why did he return to what he had left behind? But if the virtue of discernment is
examined, it is quickly seen that indeed the occupation which existed without sin before
conversion was not a fault to take up again even after conversion. For we know that Peter
was a fisherman, but Matthew was a tax collector;

and after his conversion Peter returned to fishing, but Matthew did not return to the
business of tax collecting, because it is one thing to seek a living through fishing, but
another thing to increase wealth through the profits of tax collecting. For there are many
occupations which can be carried on without sins either with difficulty or not at all.
Those occupations, therefore, which involve one in sin—it is necessary that the mind not
return to these after conversion. It can also be asked why, when the disciples were
laboring on the sea, the Lord stood on the shore after His resurrection, though before His
resurrection He had walked on the waves of the sea before His disciples. The reason for
this matter is quickly understood if the cause that was then present is considered. For
what does the sea signify except the present age, which dashes itself against the tumults
of affairs and the waves of corruptible life? What is figured by the solidity of the shore
except that perpetuity of eternal rest? Because the disciples were still amid the waves of
mortal life, they were laboring on the sea. But because our Redeemer had already passed
beyond the corruption of the flesh, after His resurrection He was standing on the shore.
As if He were speaking the very mystery of His resurrection to His disciples through these
things, saying: I no longer appear to you on the sea, because I am not with you in the
waves of disturbance.

Hence it is that in another place after His resurrection He says to these same disciples:
"These are the words which I spoke to you while I was still with you. For He was not
absent from those to whom He appeared bodily present, yet He denies that He is still with
them, from whose mortal body He was separated by the immortality of His flesh. What He
there, while placed with them, confesses—that He is not with them—this He also indicates
here by the position of His body, when, while they are still sailing, He shows Himself to
be already on the shore. A great difficulty in fishing arose for the disciples, so that
when the Master came there would be a great height of wonder. He immediately said: Cast
the net on the right side of the boat, and you will find. Twice in the holy Gospel it is
read that the Lord commanded that nets be cast for fishing, namely before the Passion and
after the Resurrection. But before our Redeemer suffered and rose again, He commands the
net to be cast for fishing, but does not command whether it should be cast on the right or
on the left; however, appearing to the disciples after the Resurrection, He commands the
net to be cast on the right. In that fishing so many were caught that the nets were torn;
but in this one both many were caught and the nets were not torn.

Who indeed does not know that the good are signified by the right and the wicked by the
left? That fishing, therefore, in which it is not specifically commanded on which side the
net should be cast, designates the present Church, which gathers the good together with
the wicked, and does not choose whom it draws in, because it does not know whom it might
choose. But this fishing done after the Lord's Resurrection was cast only on the right,
because only the Church of the elect attains to seeing the glory of His brightness, which
will have nothing from sinful works. In that fishing the net is torn because of the
multitude of fish, because now so many reprobate enter into the confession of faith along
with the elect that they even tear the Church itself apart with heresies. But in this
fishing both many fish and large ones are caught, and the net is not torn, because the
holy Church of the elect, resting in the continual peace of its Author, is no longer torn
apart by any dissensions. Now when such great fish were caught, Simon Peter went up and
drew the net to land. I believe your charity now perceives what it means that Peter draws
the net to land. To him indeed the holy Church was entrusted, to him specifically it is
said: "Simon son of John, do you love me? Feed my sheep. What therefore is later revealed
in words is now signified in action.

Because therefore the preacher of the Church separates us from the waves of this world, it
is surely necessary that Peter bring the net full of fish to land. For he himself draws
the fish to the firmness of the shore, because by the voice of holy preaching he shows the
faithful the stability of the eternal homeland. This he did by words, this by epistles,
this he does daily by signs of miracles. As often as through him we are converted to the
love of eternal rest, as often as we are separated from the tumults of earthly things,
what else but fish cast into the net of faith are we drawn to the shore? But when the net
is said to be full of great fish, it is also added how many, namely one hundred fifty-
three. The number is not without great mystery, but the depth of so great a mystery awaits
your attention. For the evangelist would not have carefully expressed the sum of the
quantity unless he had judged it to be full of sacred meaning. For you know that in the
Old Testament all action is commanded through the precepts of the Decalogue, but in the
New Testament the power of that same action is given through the sevenfold grace of the
Holy Spirit as the faithful are multiplied. Announcing this, the prophet says: "The Spirit
of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge
and piety, and the Spirit of the fear of the Lord shall fill him.

But he receives action in this Spirit who acknowledges the faith of the Trinity, so that
he believes the Father and the Son and the same Holy Spirit to be of one power and
confesses them to be of one substance. Because therefore the seven things we mentioned
above were given more broadly through the New Testament, but the ten precepts through the
Old, all our virtue and action can be fully comprehended through ten and seven. Let us
therefore multiply ten and seven by the triangular number, and they come to fifty-one.
This number indeed is not without great mystery, because in the Old Testament we read that
the fiftieth year was commanded to be called the jubilee, in which of course all the
people would rest from all work. But true rest is in unity. For one cannot be divided;
where there is a tear of division, there is no true rest. Let us therefore multiply fifty-
one by the triangular number, so that they become one hundred fifty-three. Because
therefore all our action exhibited in faith of the Trinity tends toward rest, we multiply
ten and seven by three, so that we should arrive at fifty-one. And our true rest is then,
when we now acknowledge that very brightness of the Trinity, which we hold certain to
exist in the unity of divinity. We multiply fifty-one by three, and we hold the sum of the
elect in the heavenly homeland as the number of one hundred fifty-three fish.

After the resurrection of the Lord, therefore, it was fitting that the cast net should
catch so many fish as would designate only the elect citizens of the heavenly homeland. In
the midst of these things, both yesterday's reading of the holy Gospel and today's
admonishes us that we ought to carefully consider why our Lord and Redeemer is recorded to
have eaten roasted fish after his resurrection. For what is repeated in deed is not
without mystery. For in this reading he ate bread and roasted fish, but in that which was
read yesterday he ate with the roasted fish also a honeycomb. What do we believe the
roasted fish signifies, except the Mediator himself between God and men who suffered? For
he deigned to hide in the waters of the human race, he willed to be caught, caught in the
snare of our death, and was as it were roasted by tribulation at the time of his passion.
But he who deigned to become a roasted fish in his passion, became a honeycomb for us in
his resurrection. Or did he who wished to prefigure the tribulation of his passion in the
roasted fish, wish to express both natures of his person in the honeycomb? For a honeycomb
is honey in wax, but honey in wax is divinity in humanity. This does not differ from this
reading either, for he ate fish and bread. For he who could be roasted like a fish from
his humanity, refreshes us with bread from his divinity, who says:

"I am the living bread who came down from heaven. Therefore he ate roasted fish and bread,
so that by his own food he might show us that he both endured suffering from our humanity,
and provided our refreshment from his divinity. If we consider this carefully, we see how
it is also fitting for us to imitate. For thus the Redeemer shows his own things, that he
might prepare the way of imitation for us who follow. Behold, in his food our Lord wished
to join a honeycomb to the roasted fish, because clearly he receives into his body for
eternal rest those who, while they feel tribulations here for the Lord, do not depart from
the love of inner sweetness. The honeycomb is taken with the roasted fish, because those
who here accept affliction for the truth are satisfied there with true sweetness. It
should also be noted that the Lord is described as having his last banquet with seven
disciples; for Peter and Thomas, Nathanael, the sons of Zebedee, and two others of his
disciples are mentioned as having been present. Why does he celebrate the last banquet
with seven disciples, unless because he announces that only those who are full of the
sevenfold grace of the Holy Spirit will be with him in eternal refreshment? All this
present time also unfolds in seven days, and often perfection is designated by the number
seven.

Therefore those feast at the last banquet on the presence of truth who now transcend
earthly things by the pursuit of perfection, whom the love of this world does not bind,
for whom even if it somehow clamors through temptations, it still does not blunt their
begun desires. Of this final banquet it is said elsewhere through John: "Blessed are those
who are called to the wedding supper of the Lamb. For this reason he relates that they are
called not to a lunch but to a supper, because surely a banquet at the end of the day is a
supper. Therefore those who, when the time of the present life is finished, come to the
refreshment of heavenly contemplation, are called not to the lunch but to the supper of
the Lamb. This supper is expressed by this last banquet, at which seven disciples are
mentioned as being present, because, as we said, inner refreshment then restores those who
are now full of sevenfold grace and pant in the love of the Spirit. Therefore, brothers,
do these things with me, desire to be filled with the presence of this Spirit. Consider
from the present what can follow you into the future. Weigh whether you are full of this
Spirit; know whether you are able to arrive at that banquet. For whoever that person is
whom this Spirit does not now restore, certainly fasts from the refreshment of that
eternal banquet. Remember what Paul says about this same Spirit:

"If anyone does not have the Spirit of Christ, he is not his. This spirit of love is like
a certain title deed of divine possession. Does he have the Spirit of Christ whose mind
hatreds scatter, pride inflates, anger exasperates even to division of mind, avarice
tortures, luxury weakens? Consider what the Spirit of Christ is. Surely it is that which
makes friends and enemies be loved, earthly things be despised, makes one burn for
heavenly things, makes the flesh be crushed on account of vices, makes the mind be
restrained from lusts. If therefore you wish to know the right of God's possession,
consider the person of your possessor. For behold what we said, Paul cries out with
truthful voice: "If anyone does not have the Spirit of Christ, he is not his. As if he
were to say openly: He who is not now ruled by God dwelling within him will not afterward
rejoice in the sight of divine brightness. But we nevertheless are weakened toward these
things that have been said, we do not yet attain the summit of perfection; let us place
the steps of holy desire daily on the way of God. The Truth consoles us who says through
the Psalmist: "Your eyes saw my imperfection, and in your book all shall be written. Our
imperfection will not be entirely harmful to us if, established on the journey of God, we
neither look back to things past nor hasten to pass over to those things which remain.

For he who graciously inflames the desires of the imperfect, at some time strengthens
these to perfection, through our Lord Jesus Christ, who with him lives and reigns in the
unity of the Holy Spirit, God, through all ages of ages. Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 25

Delivered to the people in the basilica of Saint John, which is called the Constantiniana,
on Thursday of Easter.

Reading from the Holy Gospel According to John

At that time, Mary stood outside the tomb weeping. As she wept, she bent down and looked
into the tomb; and she saw two angels in white, sitting, one at the head and one at the
feet, where the body of Jesus had been laid. They said to her: Woman, why are you weeping?
She said to them: Because they have taken away my Lord, and I do not know where they have
laid him. When she had said this, she turned around and saw Jesus standing there, and did
not know that it was Jesus. Jesus said to her: Woman, why are you weeping? Whom do you
seek? She, supposing him to be the gardener, said to him: Lord, if you have carried him
away, tell me where you have laid him, and I will take him away. Jesus said to her: Mary.
She turned and said to him: Rabboni, which means teacher. Jesus said to her: Do not touch
me, for I have not yet ascended to my Father. But go to my brothers and tell them: I am
ascending to my Father and your Father, to my God and your God. Mary Magdalene came
announcing to the disciples: I have seen the Lord, and he said these things to me. Mary
Magdalene, who had been a sinner in the city, by loving the truth, washed away the stains
of her sin with tears: and the voice of Truth is fulfilled, by which it is said:

Many sins are forgiven her, because she loved much. For she who had previously remained
cold through sinning, afterward burned ardently through loving. For after she came to the
tomb, and did not find the Lord's body there, she believed it had been taken away, and
announced this to the disciples. They came and saw, and believed that it was as the woman
had said. And of them it is immediately written: The disciples therefore went away to
their own homes. And then it is added: But Mary stood at the tomb outside, weeping. In
this matter it should be considered how great a force of love had kindled this woman's
mind, who did not depart from the Lord's tomb even when the disciples departed. She was
seeking the one she had not found, she wept while seeking, and inflamed by the fire of her
love, she burned with desire for him whom she believed had been taken away. Hence it
happened that she alone then saw him, she who remained to seek, because indeed the virtue
of a good work is perseverance, and by the voice of Truth it is said: He who perseveres to
the end, he shall be saved. And by the precept of the law, the tail of the victim is
commanded to be offered in sacrifice. In the tail, of course, is the end of the body; and
he sacrifices well who brings the sacrifice of a good work to the end of the required
action.

Hence Joseph is described as having had a full-length tunic among the rest of his
brothers. A tunic reaching to the heel is a good work carried through to completion. But
Mary, as she wept, stooped down and looked into the tomb. Certainly she had already seen
the tomb empty, had already announced that the Lord had been taken away; why is it that
she stoops down again, desires to see again? But for one who loves, to have looked once is
not enough, because the force of love multiplies the intensity of searching. Therefore she
sought first, and did not find; she persevered in seeking, whence it happened that she
found, and it came about that desires delayed grew, and growing, grasped what they had
found. Hence it is that the Church says of the same bridegroom in the Song of Songs: "In
my bed through the nights I sought him whom my soul loves; I sought him, and did not find
him. I will arise and go about the city; through the streets and squares I will seek him
whom my soul loves. She also repeats the failure of finding, saying: "I sought him, and
did not find him. But because discovery does not delay itself long if the search does not
cease, she adds: "The watchmen who guard the city found me. Have you seen him whom my soul
loves? When I had passed a little beyond them, I found him whom my soul loves.

For we seek the beloved in bed when in some little rest of the present life we sigh with
longing for our Redeemer. We seek by night, because even if the mind is now awake in him,
nevertheless the eye still grows dim. But whoever does not find his beloved, it remains
that he arise and go about the city, that is, traverse the holy Church of the elect with
mind and inquiry; let him seek him through streets and squares, that is, let him observe
those walking through narrow and broad ways, so that if he can find any traces of him in
them, he may search them out, because there are some, even of secular life, who have
something to imitate in the practice of virtue. But as we seek, the watchmen who guard the
city find us, because the holy fathers who guard the state of the Church meet our good
endeavors, that they may teach us by their word or their writing. When we pass a little
beyond them, we find him whom we love, because our Redeemer, though by humility a man
among men, was nevertheless by divinity above men. Therefore when the watchmen are passed
by, the beloved is found, because when we perceive that the prophets and apostles are
beneath him, we consider that he who is God by nature is above men. First, therefore, he
is sought without being found, so that afterward, when found, he may be held more tightly.
For holy desires, as we have said, grow by delay.

But if they fail by delay, they were not desires. With this love burned whoever was able
to reach the truth. Hence David says: "My soul has thirsted for the living God; when shall
I come and appear before the face of God? Hence he admonishes us, saying: "Seek his face
always. Hence the prophet says: "My soul has desired you in the night, but also with my
spirit in my inmost heart I will watch for you from early morning. Hence again the Church
says in the Song of Songs: "I am wounded with love. For it is just that she should reach
health from the sight of the physician, who bears the wound of love in her breast through
the heat of her desire for him. Hence again she says: "My soul melted when the beloved
spoke. For the mind of a person not seeking the form of its Creator is badly hardened,
because it remains cold in itself. But if it has now begun to burn with desire to follow
him whom it loves, melted by the fire of love it runs. It becomes anxious with desire, all
things in the world that pleased grow worthless, there is nothing that delights outside
the Creator, and things that formerly delighted the soul afterward become grievously
burdensome. Nothing consoles its sadness, as long as he who is desired is not yet seen.
The mind grieves, the very light is wearisome;

and by such fire the rust of guilt is refined in the mind, and the kindled soul, as if in
the manner of gold, because through use it lost its appearance, becomes bright through
burning. And so she who loves thus, who bends down again to the tomb she had looked at,
let us see by what fruit the force of love redoubles in her the work of seeking. It
follows: She saw two angels in white, sitting, one at the head, and one at the feet, where
the body of Jesus had been laid. What does it mean that two angels are seen in the place
of the Lord's body, one sitting at the head, and the other at the feet, except that in the
Latin language an angel is called a messenger, and he was to be announced through his
passion, who is both God before all ages, and man at the end of the ages? It is as if the
angel sits at the head, when through the apostle John it is proclaimed that in the
beginning was the Word, and the Word was with God, and the Word was God. And it is as if
the angel sits at the feet, when he says: The Word was made flesh, and dwelt among us. We
can also understand the two Testaments by the two angels, one earlier and the other
following.

These angels are joined to one another through the place of the Lord's body, because
indeed both Testaments, while they announce with equal meaning that the Lord became
incarnate and died and rose again, sit as it were the earlier Testament at the head, and
the later Testament at the feet. Hence also the two cherubim that cover the mercy seat
look upon one another with their faces turned toward the mercy seat. For cherubim means
fullness of knowledge. And what is signified by the two cherubim except both Testaments?
And what is figured by the mercy seat except the incarnate Lord? Of whom John says: For he
is the propitiation for our sins. And while the Old Testament proclaims that this was to
be done which the New Testament declares was done concerning the Lord, it is as if both
cherubim look upon one another, while they turn their faces toward the mercy seat, because
while they see the incarnate Lord placed between them, they do not disagree in their view,
for they narrate the mystery of his dispensation in harmony. The angels seek Mary, saying:
"Woman, why do you weep? And she says to them: "Because they have taken away my Lord, and
I do not know where they have laid him. For indeed the sacred words which stir up tears of
love in us also console those same tears, since they promise us the sight of our Redeemer.
But it should be noted according to the historical sense that the woman did not say:

"They have taken away the body of my Lord," but "They have taken away my Lord. For it is
the usage of sacred Scripture sometimes to signify the whole from a part, and sometimes a
part from the whole. For it signifies the whole from a part, as it is written concerning
the sons of Jacob: "That Jacob went down into Egypt with seventy souls. For souls did not
descend into Egypt without bodies; but through the soul alone the whole person is
signified, because the whole is expressed from a part. And only the Lord's body had lain
in the tomb, and Mary was not seeking the body of the Lord, but the Lord who had been
taken away, evidently designating a part from the whole. When she had said these things,
she turned around and saw Jesus standing, and she did not know that it was Jesus. It
should be noted that Mary, who still doubted about the Lord's resurrection, turned around
to see Jesus, because evidently through that very doubt of hers she had, as it were,
turned her back to the Lord's face, since she did not at all believe that he had risen.
But because she both loved and doubted, she saw and did not recognize him, and love both
showed him to her and doubt hid him. Her continued ignorance is expressed when it is
added: "And she did not know that it was Jesus. He said to her: "Woman, why do you weep?
Whom do you seek?

The cause of her grief is asked so that her desire might be increased, so that when she
named the one she sought, she might burn more ardently in love for him. She, supposing
that he was the gardener, said to him: "Lord, if you have carried him away, tell me where
you have laid him, and I will take him away. Perhaps this woman did not err even in
erring, who believed Jesus to be the gardener. For was he not spiritually a gardener to
her, who was planting the flourishing seeds of virtues in her heart through his love? But
what is it that, seeing him whom she believed to be the gardener, to whom she had not yet
said whom she was seeking, she says: "Lord, if you have taken him away"? For as if she had
already said from whose desire she was weeping, she speaks of him whom she had not
mentioned. But the force of love is accustomed to do this in the soul: that it believes no
one else is ignorant of him whom it always thinks about. Rightly this woman does not say
whom she seeks, and yet says: "If you have taken him away," because she does not think him
unknown to another, whom she thus continuously mourns with desire. Jesus says to her:
"Mary. After he called her by the common word for her sex, and was not recognized, he
calls her by name. As if he openly said to her: Recognize him by whom you are recognized.

To the perfect man also it is said: "I know you by name," because "man" is the common word
for all of us, but "Moses" is proper, to whom it is rightly said that he is known by name,
as if the Lord openly said to him: I do not know you generally as the rest, but specially.
Therefore Mary, because she is called by name, recognizes her author, and immediately
calls him rabbi, that is, teacher, because he himself was the one who was being sought
outwardly, and he himself was the one who was teaching her inwardly to seek. Now indeed
what the woman did is not added by the evangelist, but it is indicated by what she heard.
To whom it is said: "Do not touch me; for I have not yet ascended to my Father. For in
these words it is shown that Mary wished to embrace the feet of him whom she recognized.
But the teacher says to her: "Do not touch me. Not because the Lord after the resurrection
refused the touch of women, since of the two coming to his tomb it is written: "They
approached, and held his feet. But the reason why she should not touch him is also added
when he continues: "For I have not yet ascended to my Father. For in our heart Jesus
ascends to the Father when he is believed to be equal to the Father.

For whoever does not believe him equal to the Father, in his breast the Lord has not yet
ascended to the Father. Therefore that person truly touches Jesus who believes the Son to
be coeternal with the Father. For in the heart of Paul, Jesus had already ascended to the
Father when the same Paul was saying: "Who, being in the form of God, did not consider it
robbery to be equal to God. Hence John also touched our Redeemer with the hand of faith,
who says: "In the beginning was the Word, and the Word was with God, and the Word was God.
He was in the beginning with God. All things were made through him. Therefore that person
touches the Lord who believes him equal to the Father in eternity of substance. But
perhaps someone is troubled by the silent question of how the Son can be equal to the
Father. In this matter, what human nature cannot grasp by wondering, it remains that it
should know this to be credible from another wonder. For it has something by which it may
briefly answer itself on these matters. For it is established that he himself created the
mother in whose virgin womb he was to be created from humanity. What wonder then if he is
equal to the Father, who is prior to his mother? With Paul also attesting, we have learned
that Christ is the power of God and the wisdom of God.

Therefore whoever thinks the Son is lesser detracts particularly from the Father, whose
wisdom he confesses to be unequal to him. For what powerful man would calmly bear it if
someone said to him: "You are indeed great, but nevertheless your wisdom is less than
you"? The Lord himself also says: "I and the Father are one. And again he says: "The
Father is greater than I. Of whom it is also written that he was subject to his parents.
What wonder then if from his humanity he asserts himself less than the Father in heaven,
from which he was also subject to his parents on earth? From which humanity it is now said
to Mary: "Go to my brothers and tell them: I ascend to my Father and your Father, my God
and your God. Since he says "my" and "your," why does he not say "our" in common? But
speaking distinctly he indicates that he has the same Father and God differently than we
do. "I ascend to my Father," namely by nature; "and your Father," by grace. "To my God,"
because I descended; "to your God," because you will ascend. For because I too am man, God
is mine; because you are freed from error, God is yours. Therefore distinctly is he my
Father and God, because he whom he begot as God before the ages, he created as man with me
at the end of the ages. "Mary Magdalene came announcing to the disciples: I have seen the
Lord, and he said these things to me.

Behold, the guilt of the human race is cut off from where it proceeded. For because in
paradise a woman served death to man, from the tomb a woman announces life to men; and she
narrates the words of her life-giver who had narrated the words of the death-bearing
serpent. As if the Lord says to the human race not in words but in deeds: From the same
hand by which the drink of death was brought to you, receive the cup of life. We have run
through these matters concerning the exposition of the Gospel reading briefly; now, with
the help of the same Lord of whom we speak, let us consider both the glory of His
resurrection and the depths of His compassion. For He willed to rise from death more
quickly, lest our soul remain long in the death of unbelief. Hence it is also well said
through the Psalmist: "He shall drink of the torrent in the way, therefore shall He lift
up His head. For indeed from the very beginning of the world a torrent of death had flowed
forth in the human race: but the Lord drank of this torrent in the way, because He tasted
death in passing. And therefore He lifted up His head, because what He laid in the tomb by
dying, He raised above the angels by rising again; and from that point He struck down the
ancient enemy forever, from the very place where He temporarily permitted the hands of
persecutors to rage against Him.

This the Lord openly indicates to blessed Job, saying: "Will you catch Leviathan with a
hook? By Leviathan, which means "their addition," that whale who devours the human race is
designated. For while he promised to add divinity to man, he took away immortality. And
the guilt of transgression, which he gave the first man to drink, he multiplies to those
who follow him through the worst persuasion, heaping punishments upon them without end. On
a hook, however, the bait is shown while the barb is hidden. Therefore the almighty Father
caught him with a hook, because he sent his incarnate only-begotten Son to that one's
death, in whom both the passible flesh could be seen and the impassible divinity could not
be seen. And when that serpent, through the hands of his persecutors, bit the bait of his
body, the barb of divinity pierced him through. He had known him earlier as God through
his miracles, but from his knowledge he fell into doubt when he saw him subject to
suffering. The hook therefore held fast the jaws of the one swallowing, since in him the
bait of flesh was visible, which the devourer might seize; and the divinity lay hidden
during the time of the passion, which would slay him. He was caught on the hook of his
incarnation, because while he seized the bait of the body in him, he was pierced by the
barb of divinity. For there was present the humanity which would draw the devourer to
itself;

there was the divinity which would pierce him through; there was the open weakness which
would provoke him; there was the hidden power which would transfix the throat of the
plunderer. He was caught, therefore, on the hook, because he perished from the very thing
he bit. And he lost those mortals whom he rightfully held, because he presumed to attack
with death the immortal one over whom he had no rightful claim. Hence it is also that this
very Mary of whom we speak lives, because He who owed nothing to death lay down for the
human race. Hence it is that we daily return to life after our sins, because our Creator
descended without guilt to our punishment. Behold, the ancient enemy has now lost the
spoils he had begun to take from the human race; he has lost the victory of his
supplanting. Daily sinners return to life; daily they are snatched from his jaws by the
hand of the Redeemer. Wherefore it is also well said again to blessed Job by the voice of
the Lord: "Or will you pierce his jaw with a bracelet? Where a bracelet is placed, it
constrains by encircling. What then is designated by the bracelet, if not the divine mercy
embracing us? Which pierces the jaw of this Leviathan, when it still shows us the remedy
of repentance after we have committed what it forbade.

The Lord pierces the jaw of Leviathan with a bracelet, because by the ineffable power of
His mercy He so opposes the malice of the ancient enemy that sometimes he loses even those
whom he had already seized. And they fall as if from his mouth, who return to innocence
after committing sins. For who, once seized by his mouth, would escape his jaw, if it had
not been pierced? Did he not hold Peter in his mouth when he denied? Did he not hold David
in his mouth when he plunged himself into such a pit of lust? But when each returned to
life through repentance, this Leviathan in a certain way lost them as if through the hole
in his jaw. Therefore through the hole in his jaw those were withdrawn from his mouth who
returned through repenting after committing such great wickedness. But what man escapes
the mouth of this Leviathan so as to commit no unlawful thing? But from this we know how
much we are debtors to the Redeemer of the human race, who not only forbade us to go into
the mouth of Leviathan, but also granted us to return from his mouth. He did not take away
hope from the sinner, because He pierced his jaw to provide a way of escape, so that he
who incautiously refused beforehand to beware lest he be bitten might at least flee after
the bite.

Therefore heavenly medicine meets us everywhere, because He both gave man precepts lest he
sin, and yet gave remedies to the sinner lest he despair. Wherefore it must be most
carefully guarded against that anyone be seized by the mouth of this Leviathan through
delight in sin; and yet if he has been seized, let him not despair, because if he
perfectly mourns his sin, he still finds a hole in his jaw through which he may escape. A
witness of divine mercy is present: this very Mary of whom we speak, about whom the
Pharisee, wishing to obstruct the fountain of piety, said: "If this man were a prophet, he
would surely know who and what kind of woman this is who touches him, that she is a
sinner. But she washed the stains of her heart and body with tears, and touched the feet
of her Redeemer, she who had abandoned her wicked ways. She sat at the feet of Jesus and
heard the word from his mouth. She had clung to him while living; she sought him when
dead. She found living the one whom she had sought as dead. And she found such a place of
grace with him that she herself announced him even to the apostles themselves, that is, to
his messengers. What therefore, brothers, what ought we to observe in this matter, except
the immense mercy of our Creator, who has set before us as a sign for an example of
repentance those whom he caused to live after their fall through repentance?

For I consider Peter, I reflect upon the thief, I look at Zacchaeus, I gaze upon Mary, and
I see nothing else in these except examples of hope and repentance placed before our eyes.
For perhaps someone has fallen in faith; let him look to Peter, who wept bitterly because
he had denied out of fear. Another has burned against his neighbor in the malice of
cruelty; let him look to the thief, who even at the very moment of death arrived at the
rewards of life through repentance. Another, panting with the fevers of avarice, has
seized the property of others; let him look to Zacchaeus, who if he had taken anything
from anyone, restored it fourfold. Another, inflamed by the fire of lust, has lost the
purity of the flesh; let him look to Mary, who burned out the love of the flesh in herself
with the fire of divine love. Behold, almighty God everywhere sets before our eyes those
whom we ought to imitate, everywhere he places examples of his mercy before us. Therefore
let evils now displease us, even those already experienced. Almighty God willingly forgets
that we were guilty; he is ready to reckon our repentance as innocence for us. Defiled
after the waters of salvation, let us be reborn from tears. Therefore, according to the
voice of the first Pastor, like newborn infants desire milk. Return, little children, to
the bosom of your mother, eternal wisdom; suck the abundant breasts of God's mercy; lament
what is past, avoid what is imminent.

Our Redeemer will console our momentary weeping with eternal joy, he who lives and reigns
with God the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY 26

Delivered to the people in the basilica of blessed John, which is called the
Constantiniana, on the octave of Easter.

Reading from the Holy Gospel According to John

At that time, when it was late on that day, the first of the week, and the doors were shut
where the disciples were gathered together for fear of the Jews, Jesus came and stood in
their midst and said to them: Peace be to you. And when he had said this, he showed them
his hands and side. The disciples therefore rejoiced when they saw the Lord. He said to
them again: Peace be to you. As the Father has sent me, I also send you. When he had said
this, he breathed on them and said to them: Receive the Holy Spirit: whose sins you shall
forgive, they are forgiven them, and whose sins you shall retain, they are retained. But
Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The
other disciples therefore said to him: We have seen the Lord. But he said to them: Unless
I see in his hands the mark of the nails, and put my finger into the place of the nails,
and put my hand into his side, I will not believe. And after eight days, his disciples
were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in
their midst and said: Peace be to you. Then he said to Thomas: Put your finger here, and
see my hands; and bring your hand, and put it into my side; and be not unbelieving, but
faithful.

Thomas answered and said to him: My Lord and my God. Jesus said to him: Because you have
seen me, Thomas, you have believed: blessed are those who have not seen and have believed.
Indeed Jesus performed many other signs in the sight of his disciples, which are not
written in this book. But these things are written that you may believe that Jesus is the
Christ, the Son of God, and that believing you may have life in his name. The first
question of this Gospel reading strikes the mind: how was the Lord's body truly real after
the resurrection, if it could enter to the disciples through closed doors? But we must
understand that if divine operation is comprehended by reason, it is not wondrous; nor
does faith have merit when human reason provides proof. But these very works of our
Redeemer, which cannot at all be understood from themselves, must be weighed by another of
his operations, so that more wondrous deeds may lend credence to wondrous things. For that
body of the Lord entered to the disciples through closed doors—the same body which, at his
birth, came forth to human eyes from the closed womb of the Virgin. What wonder is it then
if, after his resurrection, he who will now live forever entered through closed doors,
when he who came to die went forth from the Virgin's unopened womb? But because the faith
of those looking on doubted that body which could be seen, he immediately showed them his
hands and side;

he offered his flesh to be touched, the same flesh he had brought in through closed doors.
In this matter he showed two wondrous things, quite contrary to one another according to
human reason: after his resurrection he demonstrated his body to be both incorruptible and
yet tangible. For what is touched must necessarily be subject to corruption, and what is
not subject to corruption cannot be touched. But in a wondrous and inestimable way our
Redeemer presented his body after the resurrection as both incorruptible and tangible, so
that by showing it incorruptible he might invite us to the reward, and by offering it as
tangible he might strengthen us in faith. He demonstrated himself therefore both
incorruptible and tangible, so that he might clearly show that his body after the
resurrection was of the same nature and yet of a different glory. He said to them: Peace
be with you. As the Father has sent me, so I also send you. That is, as God the Father
sent me who am God, so I who am man send you who are men. The Father sent the Son, whom he
appointed to become incarnate for the redemption of the human race. He willed him to come
into the world unto suffering, yet nevertheless he loved the Son whom he sent unto
suffering. The Lord sends his chosen apostles into the world not to worldly joys, but,
just as he himself was sent, unto sufferings.

Since therefore the Son is loved by the Father and yet is sent unto suffering, so also the
disciples are loved by the Lord, who nevertheless are sent into the world unto suffering.
And so it is said: As the Father has sent me, so I also send you, that is, I love you with
that same love when I send you among the offenses of persecutors, with which love the
Father loves me, whom he caused to come to endure sufferings. Although "sent" can also be
understood according to his divine nature. For the Son is said to be sent by the Father by
the very fact that he is begotten by the Father. For the Son declares that he himself
sends the Holy Spirit also, who, though coequal with the Father and the Son, nevertheless
was not incarnate, saying: When the Paraclete comes, whom I will send to you from the
Father. For if "to be sent" ought to be understood only as "to become incarnate," the Holy
Spirit would without doubt in no way be said to be sent, since he was in no way incarnate.
But his being sent is that very procession by which he proceeds from the Father and the
Son. Just as therefore the Spirit is said to be sent because he proceeds, so also the Son
is not unfittingly said to be sent because he is begotten. When he had said this, he
breathed on them and said to them: Receive the Holy Spirit.

We must ask why it is that our Lord gave the Holy Spirit once while standing on earth, and
once while presiding from heaven? For in no other place is the giving of the Holy Spirit
openly shown, except now when it is received through breathing, and afterward when, coming
from heaven, it is demonstrated in various tongues. Why then is it first given to the
disciples on earth, and afterward sent from heaven, unless because there are two precepts
of charity, namely the love of God and the love of neighbor? The Spirit is given on earth
so that the neighbor may be loved; the Spirit is given from heaven so that God may be
loved. Therefore, just as there is one charity and two precepts, so there is one Spirit
and two givings. First from the Lord standing on earth, afterward from heaven, because in
the love of neighbor one learns how to arrive at the love of God. Hence the same John
says: He who does not love his brother whom he sees, how can he love God whom he does not
see? And indeed the same Holy Spirit was previously in the minds of the disciples for
faith, but nevertheless he was not given by manifest giving except after the resurrection.
Hence it is also written: The Spirit was not yet given, because Jesus had not yet been
glorified. Hence also it is said through Moses: They sucked honey from the rock, and oil
from the solid rock.

For nothing of this kind is read according to history, if the whole sequence of the Old
Testament is reviewed. Nowhere did that people suck honey from the rock, nowhere oil. But
because according to Paul's words: The rock was Christ, they sucked honey from the rock
who saw the deeds and miracles of our same Redeemer. But they sucked oil from the solid
rock, because by the outpouring of the Holy Spirit after his resurrection they deserved to
be anointed. Therefore, as it were, the weak rock gave honey, when the Lord, still mortal,
showed to his disciples the sweetness of his miracles. But the solid rock poured forth
oil, because, after his resurrection now made impassible, through the breathing of the
Spirit he sent forth the gift of holy anointing. Of this oil it is said through the
prophet: "The yoke shall decay because of the oil. For we were held under the yoke of
demonic dominion, but we have been anointed with the oil of the Holy Spirit. And because
the grace of liberty has anointed us, the yoke of demonic dominion has rotted away, as
Paul attests when he says: "Where the Spirit of the Lord is, there is liberty. But it
should be known that those who first received the Holy Spirit, so that they themselves
might live innocently and benefit some through preaching, received Him openly after the
Lord's resurrection so that they might benefit not a few but many. Hence in this very
giving of the Spirit it is said:

"Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain,
they are retained. It is pleasing to observe to what height of glory those disciples were
led, who were called to such great burdens of humility. Behold, not only do they become
secure concerning themselves, but they also receive the power of releasing another's bond;
and they obtain the principality of the heavenly judgment, so that in place of God they
retain sins for some and release them for others. Thus, thus it was fitting that they be
raised up by God, who had consented to be humbled so greatly for God's sake. Behold, those
who fear the strict judgment of God become judges of souls; and they condemn or free
others, who feared that they themselves would be condemned. Of these, certainly, the
bishops now hold the place in the Church. Those who obtain the rank of governance receive
the authority of binding and loosing. Great is the honor, but heavy is the burden of this
honor. For it is hard that one who does not know how to maintain the governance of his own
life should become a judge of another's life. And it very often happens that one holds the
place of judgment whose life does not at all accord with the place. And it often occurs
that he either condemns the innocent, or, being himself bound, looses others. Often in
loosing and binding his subjects he follows the impulse of his own will rather than the
merits of the cases.

Whence it happens that he deprives himself of this very power of binding and loosing who
exercises it according to his own wishes rather than according to the conduct of his
subjects. It often happens that a Pastor is moved by hatred or favor toward any neighbor;
but those who follow their own hatreds or favor in the cases of their subjects cannot
judge worthily concerning their subjects. Whence it is rightly said through the prophet:
They were putting to death souls that do not die, and giving life to souls that do not
live. For he puts to death one who is not dying who condemns the just. And he strives to
give life to one who will not live who attempts to absolve the guilty from punishment.
Therefore the causes must be weighed, and then the power of binding and loosing must be
exercised. It must be seen what fault preceded, or what repentance followed after the
fault, so that those whom almighty God visits through the grace of compunction, the
sentence of the pastor may absolve. For then the absolution of the one presiding is true,
when it follows the judgment of the internal Judge. This is well signified by that
resurrection of the man dead four days, which demonstrates that the Lord first called and
gave life to the dead man, saying: "Lazarus, come forth"; and afterward he who had come
forth alive was loosed by the disciples, as it is written:

"And when he who had been bound with wrappings had come forth, then he said to the
disciples: Loose him, and let him go. Behold, the disciples loose him now living, whom the
Master had raised from the dead. For if the disciples had loosed Lazarus while dead, they
would have shown forth a stench rather than power. From this consideration it must be
observed that we ought to loose through pastoral authority those whom we recognize our
Author vivifies through resurrecting grace. This vivification, indeed, before the work of
righteousness is already recognized in the very confession of sin. Hence to this same dead
Lazarus it is by no means said "Come back to life," but "Come forth. For every sinner,
while he hides his fault within his conscience, lies hidden within, is concealed in his
own inner chambers. But the dead man comes forth when the sinner voluntarily confesses his
iniquities. Therefore it is said to Lazarus, "Come forth. As if it were openly said to
anyone dead in fault: Why do you hide your guilt within your conscience? Come forth now
through confession, you who lie hidden within yourself through denial. Let the dead man
therefore come forth, that is, let the sinner confess his fault. And let the disciples
loose him as he comes forth, so that the pastors of the Church may remove the punishment
from him who deserved it, since he was not ashamed to confess what he did.

These things I have said briefly concerning the order of loosing, so that the pastors of
the Church may strive to loose or bind with great moderation. But whether the pastor binds
justly or unjustly, nevertheless the sentence of the pastor is to be feared by the flock,
lest he who is subject, even when he is perhaps bound unjustly, may deserve the very
sentence of his binding from another fault. Therefore let the pastor fear to absolve or to
bind indiscreetly. But let him who is under the hand of the pastor fear to be bound even
unjustly; nor let him rashly criticize the judgment of his pastor, lest even if he was
bound unjustly, through the very pride of arrogant criticism a fault that did not exist
may come to be. But since we have said these things briefly by way of digression, let us
return to the order of the exposition. But Thomas, one of the twelve, who is called
Didymus, was not with them when Jesus came. This one disciple was absent; when he returned
he heard what had happened; having heard, he refused to believe. The Lord came again, and
offered his side to the unbelieving disciple to touch, showed his hands, and by displaying
the scar of his wounds, healed the wound of that man's unbelief. What, dearest brothers,
what do you observe in these things? Do you think it happened by chance that this chosen
disciple was absent then, but coming later heard, hearing doubted, doubting touched,
touching believed?

This did not happen by chance, but by divine dispensation. For heavenly mercy acted in a
wondrous way so that the doubting disciple, while he touched the wounds of flesh in his
master, might heal in us the wounds of unbelief. For the unbelief of Thomas profited us
more for faith than the faith of the believing disciples, because while he is brought back
to faith by touching, our mind, all doubt set aside, is strengthened in faith. For thus
the Lord permitted his disciple to doubt after his resurrection, yet did not abandon him
in his doubt, just as before his birth he willed Mary to have a spouse, who nevertheless
did not attain to marriage with her. For thus the doubting and touching disciple became a
witness of the true resurrection, just as the spouse had been the guardian of the mother's
perfect virginity. But he touched, and exclaimed: My Lord, and my God. Jesus says to him:
Because you have seen me, Thomas, you have believed. Since the apostle Paul says: Now
faith is the substance of things hoped for, the evidence of things not appearing, it is
certainly clear that faith is the evidence of those things which cannot appear. For those
things which appear no longer have faith, but recognition. Therefore when Thomas saw, when
he touched, why is it said to him: Because you have seen me, you have believed? But he saw
one thing, he believed another. For divinity could not be seen by a mortal man.

Therefore he saw the man, and confessed God, saying: My Lord, and my God. Therefore by
seeing he believed, who considering the true man, exclaimed that this was God, whom he
could not see. What greatly gladdens is what follows: "Blessed are they who have not seen
and have believed. In this saying, we are indeed specially marked out, we who retain in
our minds Him whom we have not seen in the flesh. We are marked out—but only if we follow
our faith with works. For he truly believes who practices by his deeds what he believes.
In contrast to these, concerning those who hold faith in name only, Paul says: "They
profess that they know God, but in their deeds they deny Him. Hence James says: "Faith
without works is dead. Hence the Lord says to blessed Job concerning the ancient enemy of
the human race: "He will swallow up a river and not wonder, and he has confidence that the
Jordan will flow into his mouth. For who is signified by the river except the flow of the
human race? For this race flows from origin to end, and, as if in the manner of water,
runs its course from the flux of the flesh until its appointed end. What is signified by
the Jordan except the pattern of the baptized? For since the very Author of our redemption
deigned to be baptized in the river Jordan, the multitude of those who are held within the
sacrament of baptism is rightly expressed by the name Jordan.

Therefore the ancient enemy of the human race swallowed up the river, because from the
beginning of the world until the coming of the Redeemer, with scarcely a few elect
escaping, he drew the human race into the belly of his malice. Of him it is rightly said:
"He will swallow up a river and not wonder," because he does not consider it a great thing
when he seizes unbelievers. But what is added is very grave: "And he has confidence that
the Jordan will flow into his mouth," because after he seized all the unbelievers from the
beginning of the world, he still presumes that he can receive even the faithful. For by
the mouth of pestilent persuasion he daily devours those in whose case a wicked life is at
variance with the confession of faith. Therefore, most beloved brethren, fear this with
your whole attention, ponder this in your minds with anxious care. Behold, we celebrate
the Paschal solemnities; but we must so live that we may deserve to attain to the eternal
feasts. All things that are celebrated as temporal festivals pass away. Take care, you who
are present at these solemnities, that you be not separated from the eternal solemnity.
What does it profit to be present at the feasts of men, if it happens that one is absent
from the feasts of angels? The present solemnity is a shadow of the solemnity to come.
Therefore we celebrate this one yearly, that we may be led to that one which is not
yearly, but continuous.

When this is observed at its appointed time, our memory is refreshed unto the desire of
that one. Therefore, by the frequenting of temporal joy, let the mind grow warm and
fervent for eternal joys, so that it may enjoy in truth in the homeland what it meditates
upon as a shadow of joy on the way. Therefore, brethren, order your life and conduct. He
who rose meek from death, foresee how strict He will come in judgment. Certainly on the
day of the dreadful examination He will appear to His own, with angels, with archangels,
with thrones, with dominations, with principalities and powers, while the heavens and
earth burn, that is, with all the elements shaken in the terror of His service. Therefore
set before your eyes this Judge of such great dread; fear Him who is to come, so that when
He comes you may see Him not fearful, but secure. He is to be feared, then, lest He be
feared. Let the terror of Him exercise us in the practice of good works, let fear of Him
restrain our life from wickedness. Believe me, brethren, for we shall then be as secure in
His presence as we now strive to be anxious about our guilt.

Certainly, if any of you were to be brought before my judgment tomorrow to plead a case
against your adversary, you would perhaps spend the whole night sleepless, turning over in
your anxious and troubled mind what might be said to you, how you would respond to
objections, greatly fearing lest you find me harsh, dreading lest you appear guilty before
me. And who am I? Or what am I? Surely one who will not long after become a worm after
being a man, and after being a worm, dust. If, therefore, the judgment of dust is feared
with such great concern, with what attention must the judgment of such great majesty be
considered, with what dread must it be foreseen? But because there are some who are
uncertain about the resurrection of the flesh, and we teach this more rightly when we also
address the hidden questions of your hearts: a few things must be said by us about this
faith in the resurrection. For many doubt the resurrection, just as we ourselves once did,
who when they see flesh reduced to decay and bones to dust in tombs, lose confidence that
flesh and bones can be restored from dust, and thus say to themselves as if reasoning:
When is man brought back from dust? When is it accomplished that ashes are given life? To
these we briefly respond that it is far less for God to restore what was than to have
created what was not.

Or what is remarkable if He who created all things at once from nothing refashions man
from dust? For it is more marvelous to have founded heaven and earth from things that did
not exist than to restore man himself from earth. But the ash is considered, and it is
despaired that it can return to flesh, and the power of divine operation is sought to be
comprehended as if by reason. They say these things in their thoughts precisely because
God's daily miracles have become worthless to them through their constancy. For behold, in
one grain of the tiniest seed lies hidden the entire mass of the tree that will be born.
For let us place before our eyes the wondrous size of any tree; let us think about where
it began by arising, which arrived at such great mass by growing. We find without doubt
its origin, a very small seed. Let us now consider where in that small grain of seed lies
hidden the strength of the wood, the roughness of the bark, the magnitude of flavor and
fragrance, the abundance of fruits, the greenness of leaves. For the grain of seed when
handled is not hard; from where then did the hardness of wood proceed? It is not rough;
from where did the roughness of bark burst forth? It has no flavor; from where came the
flavor in the fruits? When smelled it gives off no scent; from where does fragrance
emanate in the fruits? It shows nothing green in itself;

from where did the greenness of leaves come forth? All things therefore lie hidden in the
seed at once, which nevertheless do not come forth from the seed at once. For from the
seed the root is produced, from the root the shoot comes forth, from the shoot the fruit
arises, and in the fruit the seed is also produced. Let us add therefore that the seed
also lies hidden in the seed. What then is remarkable if He who daily restores wood,
fruits, and leaves in the great mass of a tree from a small seed brings back bones,
sinews, flesh, and hair from dust? Therefore when a doubting mind seeks reason about the
power of the resurrection, questions about those things should be brought before it which
both happen unceasingly and yet can in no way be comprehended by reason, so that while one
is unable from the sight of the thing to penetrate what one sees, one may believe from the
promise of divine power what one hears. Therefore, dearest brothers, think upon those
promised things with you which remain; but those things which pass away with time, despise
as already dismissed. Hasten with your whole intention to this glory of resurrection which
the Truth showed in Himself. Flee earthly desires which separate from the Creator, because
you reach the sight of Almighty God the more highly as you love the Mediator of God and
men the more singularly.

Who lives and reigns with the Father in the unity of the Holy Spirit, God, through all
ages of ages. Amen.

HOMILY 27

Delivered to the people in the basilica of the holy martyr Pancras, on the day of his
birth

Reading from the Holy Gospel According to John

At that time, Jesus said to his disciples: This is my commandment, that you love one
another as I have loved you. Greater love than this no one has, than that one lay down his
life for his friends. You are my friends if you do what I command you. I will no longer
call you servants, because a servant does not know what his master is doing. But I have
called you friends, because all things whatsoever I have heard from my Father, I have made
known to you. You have not chosen me, but I have chosen you, and I have appointed you that
you should go and bear fruit, and that your fruit should remain, so that whatever you ask
the Father in my name, he may give you. While all of sacred Scripture is full of the
Lord's commandments, why does the Lord speak of love as if it were a singular commandment,
saying: "This is my commandment, that you love one another," unless it is because every
commandment concerns love alone, and all commandments are one, since whatever is commanded
is grounded in charity alone? For just as many branches of a tree proceed from one root,
so many virtues are generated from one charity. Nor does the branch of a good work have
any greenness if it does not remain in the root of charity. Therefore the Lord's
commandments are both many and one: many through the diversity of works, one in the root
of love.

Moreover, how this love should be maintained, he himself indicates, who in many passages
of his Scripture commands both that friends be loved in him, and that enemies be loved for
his sake. For he truly has charity who both loves a friend in God and loves an enemy for
the sake of God. For there are some who love their neighbors, but through the affection of
kinship and flesh, whom nevertheless sacred Scripture does not contradict in this love.
But it is one thing that is freely given to nature, another that is owed to obedience from
charity through the Lord's commandments. These indeed love their neighbor, and yet they do
not attain those sublime rewards of love, because they bestow their love not spiritually
but carnally. Therefore when the Lord said: "This is my commandment, that you love one
another," he immediately added: "As I have loved you. As if he were saying openly: Love
for the same purpose for which I loved you. In this matter, dearest brothers, we must
carefully observe that the ancient enemy, when he draws our mind toward delight in
temporal things, stirs up a weaker neighbor against us, one who strives to take away those
very things we love. Nor does the ancient enemy, in doing this, care about removing
earthly things, but about striking charity within us. For we suddenly blaze up in hatred;
and while we desire to be unconquered outwardly, we are gravely wounded within;

while we defend small things outwardly, we lose the greatest things within, because while
we love temporal things, we lose true love. Indeed, everyone who takes what is ours is an
enemy. But if we begin to hate our enemy, what we lose is within. Therefore, when we
suffer something externally from a neighbor, let us be vigilant inwardly against the
hidden thief, who is never better conquered than when the external robber is loved. For
there is one supreme proof of charity: if even he who opposes us is loved. Hence it is
that Truth itself both endures the gallows of the cross, and yet extends the affection of
love to its very persecutors, saying: "Father, forgive them, for they know not what they
do. What wonder is it, then, if disciples love their enemies while they live, when the
Master loves his enemies even while he is being killed? He expresses the height of this
love when he adds: "Greater love has no one than this, that someone lay down his life for
his friends. The Lord had come to die even for his enemies, and yet he said he would lay
down his life for friends, to show us plainly that since by loving we can make a gain from
our enemies, even those who persecute us are friends. But behold, no one persecutes us
even unto death. How then can we prove whether we love our enemies?

Yet there is something that ought to be done in the peace of holy Church, by which it may
become clear whether we would be able to die for love in a time of persecution. Certainly
the same John says: "He who has the substance of this world, and sees his brother in need,
and closes his heart against him, how does the love of God remain in him? Hence also John
the Baptist says: "He who has two tunics, let him give to him who has none. Therefore, he
who in a time of tranquility does not give his tunic for God, when will he give his life
in persecution? Therefore, let the virtue of charity, that it may be unconquered in
disturbance, be nourished through mercy in tranquility, so that one may first learn to
spend one's possessions for almighty God, and afterward oneself. There follows: "You are
my friends. O how great is the mercy of our Creator! We are not worthy to be servants, and
we are called friends. How great is the dignity of men to be friends of God! But you have
heard the glory of this dignity; hear also the labor of the struggle: "If you do what I
command you. "You are my friends, if you do what I command you. As if He were saying
openly: You rejoice at the height; consider by what labors one arrives at the height.

Surely when the sons of Zebedee, through the intervention of their mother, sought that one
should sit at the right hand of God and the other at the left, they heard: "Can you drink
the cup that I am about to drink? They were already seeking the place of exaltation; the
Truth calls them back to the way by which they might come to exaltation. As if it were
said: The place of exaltation already delights you, but first let the way of labor
exercise you. Through the cup one reaches majesty. If your mind desires what pleases,
first drink what causes pain. Thus, thus through the bitter cup of affliction one arrives
at the joy of salvation. "I will no longer call you servants, because the servant does not
know what his master does. But I have called you friends, because all things whatsoever I
have heard from my Father, I have made known to you. What are all these things which He
heard from His Father, which He wished to make known to His servants, that He might make
them His friends, except the joys of interior charity, except those festivals of the
heavenly homeland, which He daily imprints on our minds through the inspiration of His
love? For when we love the heavenly things we have heard, we already know what we love,
because love itself is knowledge. Therefore He had made all things known to those who,
changed from earthly desires, were burning with the torches of supreme love.

Indeed the Prophet had beheld these friends of God when he said: "But to me Your friends,
O God, are exceedingly honored. For a friend is called, as it were, a guardian of the
soul. Because therefore the Psalmist foresaw that the elect of God, separated from the
love of this world, would guard the will of God in heavenly commandments, he marveled at
the friends of God, saying: "But to me Your friends, O God, are exceedingly honored. And
as if we were immediately asking him to reveal to us the reasons for such great honor, he
at once added: "Their sovereignty is exceedingly strengthened. Behold, the elect of God
subdue the flesh, strengthen the spirit, command demons, shine with virtues, despise
present things, preach the eternal homeland by their conduct as well as by their voice;
they love it even unto death, and reach it through torments. They can be killed, but they
cannot be bent. Therefore their sovereignty is exceedingly strengthened. In that very
passion by which they fell in the death of the flesh, see how great was the height of
their minds. Whence this, except because their sovereignty was strengthened? But perhaps
those who are so great are few? He added: "I will count them, and they will be multiplied
beyond the sand. Behold the whole world, brothers: it is full of martyrs. Now we are
scarcely as many as we can see compared to how many witnesses of the truth we have.

Therefore those who are countable to God are multiplied beyond the sand for us, because
how many they are cannot be comprehended by us. But whoever arrives at this dignity of
being called a friend of God, let him look upon himself in himself, but upon the gifts he
receives as above himself. Let him attribute nothing to his own merits, lest he break
forth into enmity. Hence it is added: "You have not chosen me, but I have chosen you, and
have appointed you, that you should go and bring forth fruit. I have appointed you unto
grace, I have planted you that you should go by willing, and bring forth fruit by working.
For I said "go" by willing, because to will to do something is already to go in the mind.
But what kind of fruit they ought to bring forth is added: "And your fruit should remain.
Everything for which we labor according to the present age barely suffices until death.
For death intervening cuts off the fruit of our labor. But what is done for eternal life
is preserved even after death; and it begins to appear when the fruit of carnal labors has
begun to disappear. Therefore, that reward begins where this one ends. Whoever therefore
has already come to know eternal things, let temporal fruits become worthless in his soul.
Let us work such fruits as remain; let us work such fruits as, when death destroys all
things, themselves take their beginning from death.

For the Prophet testifies that the fruit of God begins from death, when he says: "When he
shall give sleep to his beloved ones, this is the inheritance of the Lord. Everyone who
sleeps in death loses his inheritance; but "when he shall give sleep to his beloved ones,
this is the inheritance of the Lord," because after the elect of God have arrived at
death, then they will find their inheritance. It follows: "That whatsoever you shall ask
the Father in my name, he may give it you. Behold, here he says: "Whatsoever you shall ask
the Father in my name, he will give it you. Again, elsewhere through the same Evangelist
he says: "If you shall ask the Father anything in my name, he will give it you. Hitherto
you have not asked anything in my name. If the Father gives us everything we ask in the
name of the Son, what then does it mean that Paul asked the Lord three times and did not
deserve to be heard, but it was said to him: "My grace is sufficient for you, for power is
made perfect in weakness"? Did not that most excellent preacher ask in the name of the
Son? Why then did he not receive what he asked?

How then is it true that whatever we ask the Father in the name of the Son, the Father
gives us, if the Apostle asked in the name of the Son that the angel of Satan be removed
from him, and yet did not receive what he asked? But since the name of the Son is Jesus,
and Jesus means savior, or is also called salvation, therefore he asks in the name of the
Savior who asks for that which pertains to true salvation. For if something that is not
expedient is asked for, the Father is not being asked in the name of Jesus. Hence the Lord
says to those same apostles while they were still weak: "Hitherto you have not asked
anything in my name. As if it were openly said: You have not asked in the name of the
Savior because you do not know how to seek eternal salvation. Hence it is that Paul also
is not heard, because if he were freed from the temptation, it would not profit him unto
salvation. Behold, we see, dearest brothers, how many of you have gathered for the feast
of the martyr: you bend your knees, you beat your breasts, you utter words of prayer and
confession, you wet your faces with tears. But consider, I ask, your petitions; see
whether you are asking in the name of Jesus, that is, whether you are seeking the joys of
eternal salvation.

For in the house of Jesus you do not seek Jesus, if in the temple of eternity you pray
inappropriately for temporal things. Behold, one person in prayer seeks a wife, another
asks for an estate, another requests clothing, another begs that food be given to him. And
indeed when these things are lacking, they should be sought from almighty God. But we
ought to remember continually what we have received from the command of our same Redeemer:
"Seek first the kingdom of God and his righteousness, and all these things will be added
to you. And so to ask these things from Jesus is not to err, provided they are not sought
excessively. But still, what is more serious, another asks for the death of an enemy, and
the one whom he cannot pursue with a sword, he pursues with prayer. And the one who is
cursed still lives, yet the one who curses is already held guilty of his death. But God
commands that an enemy be loved, and yet God is asked to kill an enemy. Whoever therefore
prays in this way fights against the Creator in his very prayers. Hence it is said under
the figure of Judas: "Let his prayer become sin. For it is prayer becoming sin to ask for
those things which the very one who is petitioned forbids. Hence the Truth says: "When you
stand to pray, forgive if you have anything in your hearts.

We show the virtue of forgiveness more clearly if we bring forward one testimony from the
Old Testament. Certainly when Judea had offended the justice of its Creator through its
demanding sins, the Lord, forbidding His prophet from prayer, says: "Do not take up praise
and prayer for them. If Moses and Samuel stood before me, my soul would not be toward this
people. What is it that, with so many fathers passed over and left aside, Moses and Samuel
alone are brought forward, whose wondrous power of obtaining is shown, while even they are
said to be unable to intercede? As if the Lord were saying openly: I do not even hear
those whom I by no means despise on account of the great merit of their petition. What
then is it that Moses and Samuel are preferred to the other fathers in petition, except
that these two alone in the entire sequence of the Old Testament are read to have prayed
even for their enemies? One is assailed with stones by the people, and yet he entreats the
Lord for the one who stoned him; the other is cast down from leadership, and yet when
asked to pray, he confesses saying: "Far be this sin from me against the Lord, that I
should cease to pray for you. "If Moses and Samuel stood before me, my soul would not be
toward this people. As if He were saying openly:

I do not even now hear those on behalf of friends, whom I know by the merit of their great
virtue to pray even for enemies. Therefore the power of true prayer is the loftiness of
charity. And then each person obtains what he rightly asks, when his mind in petition is
not darkened by hatred of an enemy. But often we overcome a reluctant mind if we also pray
for enemies. The mouth pours forth prayer for adversaries, but would that the heart hold
love. For often we also offer prayer for our enemies, but we pour it forth more from
precept than from charity. For we ask for the life of our enemies, and yet we fear lest we
be heard. But because the internal Judge considers the mind rather than words, he asks
nothing for an enemy who does not pray for him out of charity. But behold, our enemy has
grievously sinned against us, inflicted losses, harmed those who helped, persecuted those
who loved. These things would need to be retained if our own sins were not to be forgiven.
For our Advocate has composed a prayer for us in our case; and he who is the Advocate is
himself the Judge of that same case. Moreover, he inserted a condition into the prayer he
composed, saying: Forgive us our debts, as we also forgive our debtors. Therefore, since
he who stood forth as Advocate comes as Judge, he who made the prayer hears it.

Either, then, we say without doing it, Forgive us our debts, as we also forgive our
debtors, and by saying this we bind ourselves all the more; or perhaps we omit this
condition in our prayer, and our Advocate does not recognize the prayer he composed, and
immediately says to himself: I know what I instructed; this is not the prayer I made. What
then must we do, brothers, except extend the affection of true charity to our brothers?
Let no malice remain in our heart. Let almighty God consider our charity toward our
neighbor, so that he may extend his mercy to our iniquities. Remember what we are
admonished: Forgive, and you will be forgiven. Behold, something is owed to us, and we
owe. Let us therefore forgive what is owed to us, so that what is owed by us may be
forgiven. But the mind resists these things, and wants to fulfill what it hears, yet still
struggles against it. We stand at the martyr's tomb, knowing by what death he reached the
heavenly kingdom. If we do not lay down our body for Christ, let us at least conquer our
spirit. God is appeased by this sacrifice; he approves in the judgment of his mercy the
victory of our peace. For he beholds the struggle of our heart; and he who rewards the
victorious afterward now helps those who are fighting, through our Lord Jesus Christ his
Son, who lives and reigns with him in the unity of the Holy Spirit, God, through all ages
of ages.

Amen.

HOMILY 28

Delivered to the people in the basilica of Saints Nereus and Achilleus, on the day of
their feast.

Reading from the Holy Gospel According to John

At that time, there was a certain royal official whose son was sick at Capernaum. When he
heard that Jesus was coming from Judea into Galilee, he went to him and begged him to come
down and heal his son. For he was about to die. Jesus therefore said to him: Unless you
see signs and wonders, you do not believe. The royal official said to him: Lord, come down
before my son dies. Jesus said to him: Go, your son lives. The man believed the word that
Jesus spoke to him, and went his way. And as he was now going down, his servants met him
and brought word, saying that his son was alive. He therefore inquired of them the hour in
which he had improved. And they said to him that yesterday at the seventh hour the fever
left him. The father therefore knew that it was at that hour in which Jesus had said to
him: Your son lives. And he himself believed, and his whole household. The reading of the
holy Gospel which you have just heard, brothers, does not require explanation. But lest we
seem to have passed over it in silence, let us say something about it by way of
exhortation rather than exposition. Yet this one point from the exposition seems to me to
require inquiry: why the man who had come seeking health for his son heard the words:
"Unless you see signs and wonders, you do not believe"?

For he who was seeking health for his son undoubtedly believed. For he would not have
sought health from one whom he did not believe to be the Savior. Why then is it said,
"Unless you see signs and wonders, you do not believe," to one who believed before he saw
a sign? But remember what he asked for, and you will clearly recognize that he wavered in
faith. For he asked that the Lord would come down and heal his son. Therefore he was
seeking the bodily presence of the Lord, who through the Spirit was absent nowhere. Thus
he believed less in him whom he did not think able to give health unless he were present
in body. For if he had believed perfectly, he would undoubtedly have known that there is
no place where God is not. Therefore to a great extent he was lacking in faith, because he
gave honor not to the divine majesty but to bodily presence. Thus he sought health for his
son, and yet wavered in faith, because he believed that the one to whom he came was
powerful enough to heal, and yet thought him absent from his dying son. But the Lord, who
is asked to come, indicates that he is not absent from where he is invited, and restored
health by his command alone, he who created all things by his will. In this matter we must
carefully observe that, as we have learned from another evangelist's testimony, a
centurion came to the Lord saying:

"Lord, my servant lies paralyzed in my house and is grievously tormented. To whom Jesus
immediately responds: "I will come and heal him. What does it mean that the royal official
asks him to come to his son, and yet he refuses to go bodily; but to the centurion's
servant he is not invited, and yet he promises to go bodily? He does not deign to be
present to the royal official's son through bodily presence, yet he does not disdain to go
to meet the centurion's servant. What is this, except that our pride is rebuked, we who in
men venerate not the nature by which they were made in the image of God, but honors and
riches? And when we consider what surrounds them, we certainly fail to perceive their
inner worth, while we consider what is despised in bodies, we neglect to weigh what they
truly are. But our Redeemer, to show that what is lofty among men should be despised, and
what is despised among men should not be despised by the saints, was unwilling to go to
the royal official's son, but was ready to go to the centurion's servant. Therefore our
pride is rebuked, which does not know how to value men for the sake of men themselves. It
considers only, as we said, what surrounds men; it does not look at their nature; it does
not recognize the honor of God in men.

Behold, the Son of God is unwilling to go to the royal official's son, and yet he is ready
to come for the health of a servant. Certainly if anyone's servant asked us to go to him,
immediately our pride would answer us in silent thought, saying: "Do not go, because you
degrade yourself, your honor is despised, your position is cheapened. Behold, he comes
from heaven who does not disdain to meet a servant on earth; and yet we, who are from the
earth, scorn to be humbled on earth. But what can be more worthless, what more
contemptible before God, than to preserve honor among men and not to fear the eyes of the
inner witness? Hence also in the holy Gospel the Lord says to the Pharisees: "You are
those who justify yourselves before men, but God knows your hearts, because what is lofty
among men is abominable before God. Note, brothers, note what is said. For if what is
lofty among men is abominable before God, the thought of our heart is as low before God as
it is high among men, and the humility of our heart is as high before God as it is low
among men. Let us therefore despise whatever good we do; let no work of ours puff us up,
let neither abundance of possessions nor glory exalt us. If we swell inwardly from any
good things that abound to us, we are despised by God. On the contrary, the Psalmist says
of the humble: "The Lord preserves the little ones.

Because he calls the humble "little ones," after he brought forth this statement, he adds
counsel; for as if we were asking what he himself would do about these things, he added:
"I was humbled, and he delivered me. Think on these things, therefore, brothers; weigh
them with your whole attention. Do not venerate the goods of this world in your neighbors.
Honor in people—to whom, however, you have not been entrusted—that which was made in the
image of God, for the sake of God. This you will truly preserve toward your neighbors if
you first do not swell up in your own heart. For whoever still exalts himself on account
of transitory things does not know how to venerate in his neighbor what endures.
Therefore, do not consider in yourselves what you have, but what you are. Behold, the
world that is loved flees away. These saints, at whose tomb we stand, trampled the
flourishing world with contempt of mind. There was long life, continual health, abundance
in possessions, fruitfulness in offspring, tranquility in lasting peace; and yet while it
flourished in itself, the world had already withered in their hearts. Behold, now the
world has withered in itself, and still it flourishes in our hearts. Everywhere death,
everywhere grief, everywhere desolation; from every side we are struck, from every side we
are filled with bitterness; and yet with blind mind we love the very bitterness of carnal
desire, we follow what flees, we cling to what is falling.

And because we cannot hold back what is falling, we fall with it, which we grasp as it
collapses. Once the world held us by its delight; now it is so full of wounds that the
world itself sends us to God. Consider, therefore, that the things that pass temporally
are nothing. The end of temporal things shows how worthless is that which was able to pass
away. The fall of things indicates that a passing thing was nearly nothing even when it
seemed to stand. Therefore, dearest brothers, weigh these things with careful
consideration; fix your heart on the love of eternity, so that while you despise the
attainment of earthly heights, you may arrive at glory with him whom you hold through
faith, through Jesus Christ our Lord, who lives and reigns as God with the Father in the
unity of the Holy Spirit, through all ages of ages. Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 29

Delivered to the people in the basilica of the blessed apostle Peter, on the Ascension of
the Lord.

A Reading from the Holy Gospel According to Mark

At that time, as the eleven disciples were reclining at table, Jesus appeared to them and
reproached their unbelief and hardness of heart, because they did not believe those who
had seen him risen. And he said to them: Go into all the world, preach the Gospel to every
creature. He who believes and is baptized will be saved; but he who does not believe will
be condemned. And these signs will follow those who believe. In my name they will cast out
demons, they will speak with new tongues, they will take up serpents, and if they drink
anything deadly, it will not harm them. They will lay hands on the sick, and they will
recover. And the Lord Jesus indeed, after he had spoken to them, was taken up into heaven,
and sits at the right hand of God. But they went forth and preached everywhere, the Lord
working with them, and confirming the word with signs that followed. The fact that the
disciples were slow to believe in the Lord's resurrection was not so much their weakness
as, so to speak, our future strength. For the resurrection itself was demonstrated to them
through many proofs while they doubted: and when we recognize these things as we read
them, what else happens but that we are strengthened by their doubt? For Mary Magdalene,
who believed more quickly, did less for me than Thomas, who doubted for a long time.

For by doubting he touched the scars of the wounds, and cut away the wound of doubt from
our hearts. To establish the truth of the Lord's resurrection, we should also note what
Luke reports, saying: "Eating together with them, he commanded them not to depart from
Jerusalem. And a little later: "While they were watching, he was lifted up, and a cloud
received him from their sight. Note the words, mark the mysteries. Eating together he was
lifted up. He ate, and he ascended, so that through the act of eating the truth of his
flesh might be made evident. Mark, however, recalls that before the Lord ascended to
heaven, he rebuked the disciples for their hardness of heart and unbelief. In this matter,
what should be considered except that the Lord rebuked the disciples at that time when he
was leaving them bodily, so that the words he spoke as he departed might remain more
deeply impressed upon the hearts of his hearers? Having rebuked their hardness, then, let
us hear what he says in admonishing them: "Go into all the world and preach the Gospel to
every creature. My brothers, was the holy Gospel to be preached to insensible things or to
brute animals, that it is said to the disciples concerning it: "Preach to every creature"?
But by the name of every creature, man is signified. For there are stones, but they
neither live nor feel. There are plants and trees; they live indeed, but they do not feel.

They live, I say, not through a soul, but through their verdure, because Paul also says:
"Foolish one, what you sow is not brought to life unless it first dies. Therefore that
lives which dies, so that it may be brought to life. Stones therefore exist, but they do
not live. Trees exist and live, but they do not feel. Brute animals exist, live, and feel,
but they do not discern. Angels exist, live, feel, and discern. But man has something of
every creature. For he has existence in common with stones, life with trees, sensation
with animals, understanding with angels. If therefore man has something in common with
every creature, in a certain sense every creature is man. Therefore the Gospel is preached
to every creature when it is preached to man alone, because he is taught for whose sake
all things were created on earth, and from whom all things are not alien through a certain
likeness. By the name of every creature, every nation of the Gentiles can also be
designated. For before it had been said: "Do not go into the way of the Gentiles. But now
it is said, "Preach to every creature," so that the preaching of the apostles, first
rejected by Judea, might then become a help to us, when that proud people had rejected it
as a testimony to their own condemnation. But when Truth sends the disciples to preach,
what else does He do in the world but scatter grains of seed?

And He sends a few grains in the sowing, so that He may receive the fruits of many
harvests from our faith. For so great a harvest of the faithful would never have arisen in
the whole world, if those chosen grains of preachers had not come from the Lord's hand
upon the rational earth. There follows: 3. "He who believes and is baptized shall be
saved, but he who does not believe shall be condemned. Perhaps each one may say within
himself: "I have already believed; I shall be saved. He speaks truly, if he holds faith by
works. For true faith is that which does not contradict in conduct what it says in words.
Hence it is that Paul says of certain false believers: "They profess to know God, but they
deny Him by their deeds. Hence John says: "He who says he knows God and does not keep His
commandments is a liar. Since this is so, we ought to recognize the truth of our faith in
the consideration of our life. For then we are truly faithful, if we fulfill in works what
we promise in words. On the day of baptism indeed, we promised to renounce all the works
of the ancient enemy and all his pomps. Therefore let each of you bring back the eyes of
his mind to consideration of himself; and if he keeps after baptism what he pledged before
baptism, let him rejoice, now certain that he is faithful.

But behold, if he has by no means kept what he promised, if he has slipped into practicing
wicked works, into desiring the pomps of the world; let us see if he now knows how to
lament that he has erred. For before the merciful Judge, not even he will be held a
deceiver who returns to the truth, even after he has lied, because almighty God, when He
willingly receives our repentance, Himself hides by His own judgment that in which we have
erred. There follows: And these signs shall follow them that believe. In my name they
shall cast out devils, they shall speak with new tongues, they shall take up serpents; and
if they shall drink any deadly thing, it shall not hurt them; they shall lay hands on the
sick, and they shall recover. What then, my brethren, because you do not these signs, do
you not believe? But these things were necessary in the beginning of the Church. For that
faith might grow, it needed to be nourished by miracles, because we also, when we plant
shrubs, pour water on them only until we see that they have taken root in the ground; and
once they have fixed their roots, we cease watering. Hence it is that Paul says: Tongues
are for a sign, not to believers, but to unbelievers. We have concerning these signs and
powers things that we ought yet more carefully to consider. For holy Church daily does
spiritually what then she did corporally through the apostles.

For when her priests lay hands upon believers through the grace of exorcism, and forbid
evil spirits to dwell in their minds, what else do they do but cast out devils? And
believers who now abandon the worldly words of their former life, and utter forth holy
mysteries, and declare the praises and power of their Creator as much as they are able,
what else do they do but speak with new tongues? They who by their good exhortations take
away malice from the hearts of others, take up serpents. And when they hear pestilent
persuasions, yet are not drawn thereby to evil works, they drink indeed what is deadly,
but it shall not hurt them. They who, as often as they see their neighbors grow weak in
good works, run to help them with all their strength, and by the example of their own
deeds strengthen the lives of those who waver in their own actions; what else do they do
but lay hands on the sick that they may recover? Which miracles are so much the greater as
they are spiritual; so much the greater as by them not bodies but souls are raised to
life. These signs therefore, dearest brethren, you can do by God's help if you will. For
by those outward signs, life cannot be obtained by those who work them. For those bodily
miracles sometimes show holiness, but do not make it; but these spiritual ones, which are
wrought in the mind, do not show but make the virtue of life.

The evil can have those, but only the good can enjoy these. Whence the Truth says of
certain ones: Many will say to me in that day: Lord, Lord, have we not prophesied in your
name, and in your name cast out devils, and in your name done many mighty works? And then
I will confess to them: I never knew you; depart from me, you workers of iniquity. Do not
therefore, dearest brethren, love signs which may be had in common with the reprobate; but
love these miracles of charity and piety which we have spoken of, which are so much the
safer as they are hidden, and for which the recompense with the Lord is so much the
greater as the glory among men is less. There follows: And indeed the Lord Jesus, after he
had spoken to them, was taken up into heaven, and sits at the right hand of God. In the
Old Testament we learned that Elijah was caught up into heaven. But the aerial heaven is
one thing, the ethereal heaven another. For the aerial heaven is nearest to the earth;
whence we also speak of the birds of heaven, because we see them flying in the air. Elijah
therefore was lifted up into the aerial heaven, so that he might suddenly be led to a
certain secret region of the earth, where he might live in great rest of flesh and spirit,
until he returns at the end of the world and pays the debt of death.

For he postponed death, he did not escape it. But our Redeemer, because he did not
postpone it, overcame it, and by rising again consumed it, and by ascending declared the
glory of his resurrection. It should also be noted that Elijah is recorded to have
ascended in a chariot, so that it might be openly demonstrated that a mere man needed the
help of another. For those aids were made and shown through angels, because he could not
ascend even into the aerial heaven by himself, whom the weakness of his own nature weighed
down. But our Redeemer is not recorded to have been lifted up by a chariot or by angels,
because he who had made all things was certainly borne above all things by his own power.
For he was returning to where he was, and he was going back from where he remained,
because when he ascended into heaven through his humanity, through his divinity he equally
contained both earth and heaven. Just as Joseph, sold by his brothers, prefigured the
selling of our Redeemer, so Enoch, translated, and Elijah, raised up to the aerial heaven,
designated the Lord's Ascension. Therefore the Lord had forerunners and witnesses of His
Ascension, one before the law, the other under the law, so that He Himself might come in
due time who could truly penetrate the heavens. Hence the very order in the elevation of
both of them is also distinguished by certain gradations.

For Enoch is recorded as having been translated, but Elijah as having been carried up to
heaven, so that He might come afterward who, neither translated nor carried up, would
penetrate the ethereal heaven by His own power. Because He would bestow purity of the
flesh upon those believing in Him, and under Him the virtue of chastity would increase
through the progression of ages, the Lord showed this both in the translation of those
who, as servants, designated the Lord's Ascension, and in Himself who ascended to heaven.
For Enoch indeed had a wife and children; but Elijah is not recorded as having had either
wife or children. Consider therefore how the purity of holiness grew by gradations, which
is plainly shown both through the translated servants and through the person of the
ascending Lord. For Enoch was translated, both begotten through intercourse and begetting
through intercourse. Elijah was caught up, begotten through intercourse, but no longer
begetting through intercourse. But the Lord was taken up, neither begetting through
intercourse nor begotten through intercourse. We must consider what it means that Mark
says: He sits at the right hand of God; while Stephen says: I see the heavens opened, and
the Son of man standing at the right hand of God. What does it mean that Mark testifies he
is sitting, while Stephen testifies that he saw him standing? But you know, brothers, that
sitting belongs to one who judges, while standing belongs to one who fights or helps.

Therefore, because our Redeemer, having been taken up into heaven, both now judges all
things and at the end comes as judge of all, Mark describes him as sitting after his
assumption, because after the glory of his Ascension he will be seen as judge at the end.
But Stephen, placed in the labor of struggle, saw him standing whom he had as helper,
because in order that Stephen might overcome on earth the unbelief of his persecutors, his
grace fought for him from heaven. The following continues: "And they went forth and
preached everywhere, the Lord working with them, and confirming the word with signs
following. What is to be considered in these things, what is to be committed to memory,
except that obedience followed the command, and signs indeed followed obedience? But
because, with God as our author, we have briefly run through the exposition of the Gospel
reading, it remains for us to say something about the consideration of so great a
solemnity itself. But first we must inquire what it means that when the Lord was born,
angels appeared, yet they are not recorded as having appeared in white garments, whereas
when the Lord ascended, angels who were sent are recorded as having appeared in white
garments. For it is written thus: "While they were watching, he was lifted up, and a cloud
received him from their sight. And while they were gazing into heaven as he went, behold,
two men stood beside them in white garments.

In white garments, joy and festivity of mind are shown. What does it mean, then, that when
the Lord was born, angels appear not in white garments, but when the Lord ascended, angels
appear in white garments, unless that then a great festivity was made for the angels, when
God as man entered heaven? For when the Lord was being born, divinity seemed to be
humbled; but when the Lord ascended, humanity was exalted. For white garments are more
fitting for exaltation than for humiliation. Therefore at his assumption, angels ought to
have been seen in white garments, because he who at his nativity appeared as humble God,
at his Ascension was shown as exalted man. But this, dearest brothers, we must greatly
consider on this solemnity: that on this day the handwriting of our condemnation has been
blotted out, the sentence of our corruption has been changed. For that nature to which it
was said, "You are earth, and to earth you will go," today went to heaven. For on account
of this very lifting up of our flesh, blessed Job figuratively calls the Lord a bird. For
since he saw that Judea would not understand the mystery of His Ascension, he pronounced
sentence on their unbelief, saying, "The bird knew not the path. For the Lord was rightly
called a bird, because He raised His fleshly body to the heavens. Whoever did not believe
that He ascended to heaven did not know the path of this bird.

Concerning this solemnity it is said through the Psalmist, "Your magnificence is exalted
above the heavens. Concerning this again he says, "God ascended with jubilation, and the
Lord with the sound of the trumpet. Concerning this again he says, "Ascending on high, He
led captivity captive, He gave gifts to men. For ascending on high, He led captivity
captive, because He absorbed our corruption by the power of His incorruption. And He gave
gifts to men, because, sending the Spirit from above, to one He granted the word of
wisdom, to another the word of knowledge, to another the grace of powers, to another the
grace of healings, to another kinds of tongues, to another the interpretation of speeches.
Therefore He gave gifts to men. Concerning this glory of His Ascension, Habakkuk also
says, "The sun was lifted up, and the moon stood in its order. For who is designated by
the name of sun except the Lord, and who by the name of moon except the Church? For until
the Lord ascended to heaven, His holy Church utterly feared the adversities of the world;
but after it was strengthened by His Ascension, it openly preached what it secretly
believed. Therefore the sun was lifted up, and the moon stood in its order, because when
the Lord sought heaven, His holy Church grew in the authority of preaching. Hence in the
voice of this same Church it is said through Solomon, "Behold, he comes leaping upon the
mountains and bounding over the hills.

For she considered the heights of such great works and said, "Behold, he comes leaping
upon the mountains. For in coming for our redemption, He made certain leaps, so to speak.
Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the
womb, from the womb He came into the manger, from the manger He came to the cross, from
the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He
might make us run after Him, the Truth made manifest through the flesh made certain leaps
for us, because "He rejoiced as a giant to run His course," so that we might say to Him
from the heart, "Draw us after You; we will run in the fragrance of Your ointments.
Therefore, dearest brothers, we must follow with our heart to where we believe he ascended
in body. Let us flee earthly desires; let nothing below delight us any longer, we who have
our Father in heaven. And we must carefully consider this: that he who ascended gently
will return terribly; and whatever he commanded us with gentleness, he will demand from us
with severity. Let no one therefore make light of the time granted for repentance; let no
one neglect to care for himself while he is able, because our Redeemer will come in
judgment all the more severely then, the greater the patience he has extended to us before
the judgment. Therefore, brothers, do these things among yourselves;

turn these things over in your mind with diligent thought. Although your spirit may still
be tossed about by the disturbances of worldly affairs, nevertheless fix the anchor of
your hope in the eternal homeland; establish the intention of your mind in the true light.
Behold, we have heard that the Lord ascended into heaven. Let us therefore keep in
meditation what we believe. And though we are still held here by the weakness of the body,
let us nevertheless follow him with the steps of love. Nor does he who gave it abandon our
desire: Jesus Christ our Lord, who lives and reigns with God the Father in the unity of
the Holy Spirit, God, through all ages of ages. Amen.

HOMILY 30

Delivered to the people in the basilica of Saint Peter the Apostle, on the holy day of
Pentecost.

Reading of the Holy Gospel According to John

At that time, Jesus said to his disciples: If anyone loves me, he will keep my word, and
my Father will love him, and we will come to him, and we will make our dwelling with him.
He who does not love me does not keep my words. And the word which you have heard is not
mine, but the Father's who sent me. These things I have spoken to you while remaining with
you. But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will
teach you all things, and will bring to your remembrance all things whatsoever I shall
have said to you. Peace I leave with you, my peace I give to you. Not as the world gives
do I give to you. Let not your heart be troubled, nor let it be afraid. You have heard
that I said to you: I go away and I come to you. If you loved me, you would indeed
rejoice, because I go to the Father, for the Father is greater than I. And now I have told
you before it happens, so that when it happens you may believe. I will no longer speak
much with you. For the prince of this world comes, and in me he has nothing. But that the
world may know that I love the Father, and as the Father has given me commandment, so I
do.

Beloved brothers, it is fitting to pass through the words of the Gospel reading briefly,
so that afterward we may be permitted to linger longer in the contemplation of so great a
solemnity. For today the Holy Spirit came upon the disciples with a sudden sound, and
changed the minds of carnal men into love of Him, and while tongues of fire appeared
outwardly, their hearts were made flaming within, because as they received God in the
vision of fire, they burned sweetly through love. For the Holy Spirit Himself is love.
Hence John also says: "God is love. Therefore whoever desires God with a whole heart
already has Him whom he loves. For no one could love God if he did not have Him whom he
loves. But behold, if any one of you were asked whether he loves God, he would respond
with full confidence and a secure mind: "I love. Yet in the very beginning of the reading
you heard what the Truth says: "If anyone loves me, he will keep my word. The proof of
love, therefore, is the showing forth of works. Hence the same John says in his epistle:
"He who says, 'I love God,' and does not keep His commandments, is a liar. For we truly
love God if we restrain ourselves from our own pleasures for the sake of His commandments.
For he who still flows away through illicit desires certainly does not love God, because
he contradicts Him by his own will.

"And my Father will love him, and we will come to him and make our abode with him.
Consider, dearly beloved brothers, how great a solemnity this is: to have the coming of
God as a guest in the lodging of the heart. Certainly if some wealthy and very powerful
friend were to enter your house, the whole house would be cleaned with all haste, lest
perhaps there be anything that might offend the eyes of the entering friend. Let him
therefore wipe away the filth of wicked deeds who prepares the house of his mind for God.
But see what the Truth says: "We will come, and we will make our abode with him. For He
comes into the hearts of some and does not make His abode, because through compunction
they indeed receive God's regard, but in the time of temptation they forget that very
thing for which they had been moved to compunction; and so they return to committing sins
as if they had never lamented them at all. Therefore he who truly loves God, who keeps His
commandments, in his heart the Lord both comes and makes His abode, because the love of
divinity so penetrates him that he does not depart from this love in the time of
temptation. He therefore truly loves whose mind wicked delight does not overcome through
consent. For each person is separated from heavenly love to the extent that he delights in
lower things. Hence it is still added: "He who does not love me does not keep my words.

Return therefore inwardly to yourselves, dearly beloved brothers; examine whether you
truly love God; yet let no one believe himself, whatever his mind has answered him without
the testimony of works. Concerning love of the Creator, let tongue, mind, and life be
examined. The love of God is never idle. For it works great things, if it exists; but if
it refuses to work, it is not love. "And the word which you have heard is not mine, but
the Father's who sent me. You know, dearly beloved brothers, that He who speaks, the only-
begotten Son, is the Word of the Father, and therefore the word which the Son speaks is
not the Son's but the Father's, because the Son Himself is the Word of the Father. "These
things I have spoken to you while abiding with you. When would He not abide with them,
who, about to ascend to heaven, promises, saying: "Behold, I am with you all days even to
the consummation of the world"? But the incarnate Word both abides and departs: He departs
in body, He abides in divinity. He declares therefore that He then abided with them,
because He who was always present by invisible power was already departing from corporeal
sight. But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will
teach you all things and bring to your remembrance all things whatsoever I have said to
you. Most of you know, my brothers, that in Greek speech "paraclete" is called in Latin
"advocate" or "consoler.

He is called advocate because he intercedes with the justice of the Father for the error
of sinners. He who is of one substance with the Father and the Son is said to entreat for
sinners, because those whom he has filled, he makes into those who entreat. Hence Paul
also says: For the Spirit himself makes intercession for us with groanings that cannot be
uttered. But he who entreats is less than he who is entreated; how then is the Spirit said
to entreat, who is not less? But the Spirit himself entreats because he inflames those
whom he has filled to entreat. Moreover, the same Spirit is called Consoler because for
those who grieve over the commission of sin, while he prepares the hope of pardon, he
lifts the mind from the affliction of sorrow. Of him it is rightly promised: He himself
will teach you all things. Because unless the same Spirit is present in the heart of the
hearer, the word of the teacher is useless. Therefore let no one attribute to the human
teacher what he understands from the mouth of the teacher, because unless there is one
within who teaches, the tongue of the teacher labors outwardly in vain. Behold, you all
equally hear the one voice of the speaker, yet you do not equally perceive the meaning of
the voice heard.

Since therefore the voice is not different, why is the understanding of the voice
different in your hearts, unless because through that which the voice of the speaker
commonly admonishes, there is an interior master who specially teaches certain ones about
the understanding of the voice? Concerning this anointing of the Spirit, it is again said
through John: As his anointing teaches you concerning all things. Therefore one is not
instructed by voice when the mind is not anointed by the Spirit. But why do we speak these
things about human teaching, when even the Creator himself does not speak for the
instruction of man, if he does not speak to that same man through the anointing of the
Spirit? Certainly Cain, before he perpetrated fratricide in deed, heard: You have sinned;
be still. But because, his sins demanding it, he was admonished by voice, not by the
anointing of the Spirit, he was able to hear the words of God but scorned to keep them.
But we must inquire why it is said of the same Spirit: He will bring all things to your
remembrance, since to suggest is usually characteristic of an inferior. But because we
sometimes say "to suggest" means "to supply," the invisible Spirit is said to suggest, not
because he brings knowledge to us from below, but from what is hidden. Peace I leave with
you, my peace I give to you. Here "I leave," there "I give. I leave to those who follow, I
give to those who arrive.

Behold, dearest brothers, we have briefly discussed the words of the sacred reading; now
let us turn our mind to contemplation of so great a feast. But since the reading from the
Acts of the Apostles was also recited to you along with the Gospel reading, let us
therefore draw something from it for the use of our contemplation. For you have heard that
the Holy Spirit appeared upon the disciples in tongues of fire and gave them knowledge of
all languages. What indeed was signified by this miracle, except that the holy Church,
filled with the same Spirit, would speak with the voice of all nations? Those who
attempted to build a tower against God lost the communion of one language, but in these
who humbly feared God all languages were united. Here therefore humility merited virtue;
there pride earned confusion. But we must ask why the Holy Spirit, coeternal with the
Father and the Son, appeared in fire; why in fire and tongues together; why He is shown
sometimes in a dove, sometimes in fire; why He appeared over the only-begotten Son in the
form of a dove, and over the disciples in fire—so that He neither came upon the Lord in
fire nor was shown over the disciples in a dove. Let us therefore return by solving these
four questions we have proposed. For the Spirit, coeternal with the Father and Son, is
shown in fire because God is incorporeal, ineffable, and invisible fire, as Paul attests:
"Our God is a consuming fire.

God is indeed called fire because through Him the rust of sins is consumed. Of this fire
the Truth says: "I came to cast fire upon the earth, and what do I desire except that it
burn? For earthly hearts are called earth, which, while they always heap up base thoughts
within themselves, are trampled by malignant spirits. But the Lord casts fire upon the
earth when He kindles the hearts of carnal people with the breath of the Holy Spirit. And
the earth burns when the carnal heart, cold in its wicked pleasures, abandons the desires
of the present age and is set ablaze with love of God. Rightly therefore the Spirit
appeared in fire, because from every heart He fills He shakes off the torpor of coldness
and kindles it with desire for His eternity. Moreover He was shown in tongues of fire
because the same Spirit is coeternal with the Son, and tongue has the greatest kinship
with word. For the Son is the Word of the Father. And because the Spirit and the Word are
of one substance, the same Spirit had to be shown in a tongue. Or certainly, because word
proceeds through the tongue, the Spirit appeared in tongues because whoever is touched by
the Holy Spirit confesses God's Word, that is, the only-begotten Son, and cannot deny
God's Word because he now has the tongue of the Holy Spirit. Or certainly the Spirit
appeared in tongues of fire because all whom He fills He makes both burning and speaking
at once.

Teachers have tongues of fire because, when they preach that God is to be loved, they set
the hearts of their hearers aflame. For the speech of a teacher is idle if it cannot
provide the fire of love. Those who said had conceived this fire of teaching from the very
mouth of Truth: "Was not our heart burning within us while He spoke on the way and opened
the Scriptures to us? For from the word heard the soul is set ablaze, the cold of torpor
recedes, the mind becomes anxious with heavenly desire, estranged from earthly
concupiscences. True love, when it has filled the soul, torments it with tears; but while
it is tormented by such burning, it is fed by its very torments. It delights to hear
heavenly precepts, and by as many commandments as it is instructed, it is inflamed as if
by so many torches; and the soul that was formerly torpid through desires afterward burns
through words. Hence it is well said through Moses: "In His right hand was a fiery law.
For the reprobate, who are also to be placed on the left, are indeed the left hand; but
the elect are called the right hand of God. Therefore in God's right hand is the fiery
law, because the elect by no means hear heavenly commandments with a cold heart, but are
set ablaze toward them with the torches of inward love. The word is brought to the ear,
and their mind, angry at itself, is consumed by the flame of inward sweetness.

Now the Holy Spirit was shown both in a dove and in fire because all whom He fills He
makes both simple and ardent: simple in purity, ardent in zeal. For neither can simplicity
without zeal please God, nor zeal without simplicity. Hence the Truth Himself says: "Be
wise as serpents and simple as doves. In this matter it should be noted that the Lord
wished to admonish His disciples neither about the dove without the serpent nor about the
serpent without the dove, so that both the cunning of the serpent might sharpen the
simplicity of the dove and the simplicity of the dove might temper the cunning of the
serpent. Hence Paul says: "Do not become children in understanding. Behold, we have heard
of the prudence of the serpent; now let us be admonished about the simplicity of the dove:
"But in malice be infants. Hence it is said of blessed Job: "He was a simple and upright
man. But what is uprightness without simplicity, or what is simplicity without
uprightness? Therefore, because this Spirit teaches both uprightness and simplicity, He
had to be shown both in fire and in a dove, so that every heart touched by His grace may
become both tranquil with the gentleness of meekness and inflamed with zeal for justice.
Finally, it must be asked why in our Redeemer Himself, the Mediator between God and men,
the Spirit appeared through a dove, but in the disciples through fire? Certainly the only-
begotten Son of God is the judge of the human race.

But who could endure His justice if, before gathering us through gentleness, He had wished
to examine our faults through zeal for righteousness? Therefore, made man for men, He
showed Himself gentle to men. He did not wish to strike sinners, but to gather them. First
He wished to correct gently, so that He might have those whom He would afterward save in
judgment. Therefore the Spirit ought to have appeared over Him in a dove, since He was not
coming to strike sins now through zeal, but still to tolerate them through gentleness. But
on the contrary, the Holy Spirit ought to have been shown over the disciples in fire, so
that those who were simply men, and therefore sinners, He might kindle as spiritual
servants against themselves, and the sins which God would spare through gentleness, they
themselves might punish in themselves through repentance. For neither could they
themselves be without sin who were clinging to the heavenly teaching, as John attests, who
says: If we say that we have no sin, we deceive ourselves, and the truth is not in us.
Therefore He came in fire upon men, but appeared in a dove upon the Lord, because the sins
which the Lord piously tolerates through gentleness, we ought to carefully observe through
zeal for righteousness, and always burn away with the fire of repentance.

Therefore the Spirit was shown through a dove in the Redeemer, but through fire in men,
because the more the severity of our Judge has been tempered toward us, the more our
weakness ought to become enkindled toward ourselves. Therefore, having completed the
explanation of the four propositions, let us pass on to contemplate the gifts of the same
Spirit. Concerning this Spirit it is written: "His Spirit has adorned the heavens. For the
ornaments of the heavens are the virtues of those who preach. Paul enumerates these
ornaments, saying: "To one is given through the Spirit the word of wisdom, to another the
word of knowledge according to the same Spirit, to another faith in the same Spirit, to
another the grace of healing in one Spirit, to another the working of miracles, to another
prophecy, to another the discernment of spirits, to another various kinds of tongues, to
another the interpretation of speeches. But one and the same Spirit works all these
things, distributing to each one individually as He wills. Therefore, as many as are the
gifts of those who preach, so many are the ornaments of the heavens. Hence it is written
again: "By the word of the Lord the heavens were established. For the Word of the Lord is
the Son of the Father. But concerning these same heavens, namely the holy apostles, so
that the entire holy Trinity might be shown to have worked together, it is suddenly added
concerning the divinity of the Holy Spirit:

"And by the breath of His mouth is all their power. Therefore the power of the heavens was
received from the Spirit, because they would not have presumed to oppose the powers of
this world unless the strength of the Holy Spirit had made them firm. For we know what
kind of teachers of the holy Church they were before the coming of this Spirit, and we
observe how great in strength they became after His coming. Certainly, this very pastor of
the Church, at whose most sacred body we are seated, let the servant girl who was the
doorkeeper, when questioned, tell how great was his weakness and how great his fear before
the coming of the Spirit. For struck by the voice of one woman, while he feared to die, he
denied the Life. And then Peter denied on earth, while the thief confessed on the cross.
But let us hear what kind of man this person of such great fear became after the coming of
the Spirit. A meeting of magistrates and elders takes place, and after being beaten the
apostles are ordered not to speak in the name of Jesus: Peter responded with great
authority: "We must obey God rather than men. And again: "Whether it is right in the sight
of God to listen to you rather than to God, you judge. For we cannot but speak of what we
have seen and heard.

And they went rejoicing from the presence of the council, because they were counted worthy
to suffer insults for the name of Jesus. Behold, Peter rejoices in beatings, who before
was afraid at mere words. And he who previously feared when questioned by the voice of a
servant girl, after the coming of the Holy Spirit, though beaten, tramples down the powers
of rulers. It is fitting to raise the eyes of faith to the power of this craftsman, and to
consider here and there the Fathers of the new and old testament. Behold, with these same
eyes of faith opened, I gaze upon David, Amos, Daniel, Peter, Paul, Matthew, and I wish to
consider what kind of craftsman this Holy Spirit is, but in my very consideration I fall
short. For he fills a boy who plays the harp, and makes him a psalmist. He fills a
herdsman shepherd picking sycamore figs, and makes him a prophet. He fills an abstinent
boy, and makes him a judge of elders. He fills a fisherman, and makes him a preacher. He
fills a persecutor, and makes him a teacher of the Gentiles. He fills a tax collector, and
makes him an evangelist. O what a craftsman this Spirit is! There is no delay in learning
whatever he wills. As soon as he touches the mind, he teaches, and merely to have touched
is to have taught. For as soon as he illuminates the human soul, he transforms it;

he suddenly takes away what it was, and suddenly produces what it was not. Let us consider
what kind of men our holy preachers were when this day found them, and what kind it made
them. Certainly those who were sitting in one room out of fear of the Jews knew each one
the language of their birth, and yet they did not presume to speak openly of Christ even
in that language which they knew. The Spirit came, and in their mouths taught them through
the diversity of tongues, while in their minds he strengthened them with authority. They
began to speak of Christ in foreign tongues, who before were afraid to speak of him even
in their own language. For the inflamed heart despised the torments of the body which it
had feared before; it conquered the force of carnal dread through love of the Creator. And
those who before had succumbed to their adversaries through fear now surpassed them in
authority. He who raised them to the height of such eminence, what else should I say,
except that he made the minds of earthly men into heavens? Consider, dearest brothers,
after the incarnation of the only-begotten Son of God, what manner of solemnity this day
is concerning the coming of the Holy Spirit. For just as that feast is honorable, so also
is this one. In that feast, indeed, God remaining in himself took on man; in this one, men
received God coming from above. In that feast, God was naturally made man;

in this one, men were made gods through adoption. If therefore we do not wish to remain
carnal in death, let us love this life-giving Spirit, dearest brothers. But because the
flesh does not know the spirit, perhaps someone may say to himself with carnal thinking:
How am I able to love one whom I do not know? This we also concede, because the mind,
intent upon visible things, does not know how to see the invisible. For it thinks of
nothing except visible things, and even when it is not acting upon them, it draws their
images inward; and while it lies among corporeal images, it cannot rise to incorporeal
things. Hence it happens that the more familiarly it carries corporeal creation in its
thought, the worse it fails to know the Creator. But since we cannot see God, we have
something we can do, whereby a path may be made by which the eye of our understanding may
come to him. Certainly, he whom we are in no way able to see in himself, we can now see in
his servants. While we behold them doing wondrous things, it becomes certain to us that
God dwells in their minds. In an incorporeal matter, let us draw a practice from corporeal
things. For none of us is able to gaze upon the rising sun clearly by looking into its
sphere, because our eyes, strained by its rays, are beaten back; but we look upon
mountains illuminated by the sun, and we see that the sun has now risen.

Therefore, since we cannot see the Sun of Justice in himself, let us see the mountains
illuminated by his brightness, namely the holy apostles, who shine forth with virtues and
flash with miracles, whom the brightness of the risen Sun has flooded, and though he is
invisible in himself, through them, as through illuminated mountains, he has shown himself
visible to us. For the power of divinity in itself is like the sun in heaven; the power of
divinity in human beings is the sun on earth. Therefore let us gaze upon the Sun of
Justice on earth, whom we cannot see in heaven, so that while we walk by him on earth with
unoffending foot of work, we may sometime lift our eyes to heaven to behold him. But our
journey on earth is made with unoffending foot if God and neighbor are loved with an
undivided mind. For neither is God truly loved without neighbor, nor is neighbor truly
loved without God. Hence it is that, as we have already said in another sermon, the same
Spirit is read to have been given to the disciples twice: first by the Lord while dwelling
on earth, afterward by the Lord presiding from heaven. On earth, indeed, he is given that
neighbor may be loved; from heaven, truly, that God may be loved.

But why first on earth, afterward from heaven, unless it is plainly given to understand
that, according to John's voice, "He who does not love his brother whom he sees, how can
he love God whom he does not see? Therefore let us love our neighbor, brothers; let us
love him who is near us, that we may be able to arrive at the love of him who is above us.
Let the mind meditate on what it may offer to God in its neighbor, so that it may
perfectly deserve to rejoice in God with its neighbor. Then we shall arrive at that joy of
the heavenly company, of which we have now received the pledge of the Holy Spirit. Let us
strive with all love toward that end, in which we shall rejoice without end. There is the
holy fellowship of the citizens above; there is certain festivity; there is secure rest;
there is true peace, which is no longer left to us but is given through our Lord Jesus
Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through
all ages of ages. Amen.

HOMILY 31

Delivered to the people in the basilica of Saint Lawrence the martyr, on the Saturday of
the Four Seasons of September.

Reading from the Holy Gospel According to Luke

At that time, Jesus was telling the crowds this parable: A certain man had a fig tree
planted in his vineyard, and he came seeking fruit on it, and found none. And he said to
the keeper of the vineyard: Behold, it is three years since I have come seeking fruit on
this fig tree, and I find none. Cut it down therefore, why does it even occupy the ground?
But he answering, said to him: Lord, let it alone this year also, until I dig around it,
and put a basket of manure. And if indeed it bears fruit; but if not, in the future you
shall cut it down. And he was teaching in their synagogue on the Sabbaths. And behold a
woman who had a spirit of infirmity for eighteen years, and she was bent over, and could
not at all look upward. And when Jesus saw her, he called her to himself, and said to her:
Woman, you are released from your infirmity. And he laid his hands upon her; and
immediately she was made straight, and glorified God, etc. Our Lord and Redeemer speaks
through His Gospel sometimes in words, sometimes in deeds; sometimes one thing in words
and another in deeds; but sometimes the same thing in words as in deeds. For you have
heard two things from the Gospel, brothers: the unfruitful fig tree and the bent woman,
and compassion was bestowed upon both.

The one He told through a parable, the other He performed through an actual deed. But the
unfruitful fig tree signifies the same thing as the bent woman, and the fig tree that was
spared signifies the same as the woman made upright. The lord of the vineyard came to the
fig tree three times and found no fruit at all, and the woman who was made upright had
been bent for eighteen years. What is signified by this number of eighteen years is the
same as what is conveyed by the lord of the vineyard coming to the unfruitful fig tree
three times. Since, therefore, by setting forth these things in advance we have touched
upon the whole summary, let us now discuss each point in order through the reading.
Someone had a fig tree planted in his vineyard; and he came seeking fruit on it, and found
none. What does the fig tree designate, if not human nature? What does the bent woman
signify and declare, if not the same nature? Which was both well planted like the fig
tree, and well made like the woman; but having fallen into fault by its own will, it
preserves neither the fruit of good work nor the state of uprightness. For falling into
sin by its own will, because it refused to bear the fruit of obedience, it lost the state
of uprightness. Created in the likeness of God, while it did not persist in its dignity,
it scorned to preserve what it had been when planted or created.

The lord of the vineyard came to the fig tree a third time, because he sought out the
nature of the human race before the law, under the law, and under grace, by waiting,
admonishing, and visiting. And he said to the keeper of the vineyard: Behold, these three
years I come seeking fruit on this fig tree, and I find none. He came before the law,
because through natural understanding he made known what each person should do toward his
neighbor by his own example. He came in the law, because he taught by commanding. He came
after the law through grace, because he showed the presence of his mercy by displaying it.
But nevertheless he complains that in three years he found no fruit, because the minds of
certain wicked people are neither corrected by the inspired natural law, nor instructed by
precepts, nor converted by the miracles of his incarnation. What indeed is expressed by
the keeper of the vineyard, except the order of those placed in authority? Who, while they
preside over the Church, certainly bear the care of the Lord's vineyard. For Peter the
apostle was the first keeper of this vineyard. We unworthy ones follow him, inasmuch as we
labor for your instruction by teaching, entreating, and rebuking. But now we must hear
with great fear what is said to the cultivator of the vineyard concerning the unfruitful
tree: Cut it down; why does it even occupy the ground?

Each person according to his own measure, insofar as he holds a place in this present
life, if he does not produce the fruit of good works, like an unfruitful tree occupies the
ground, because in that place where he himself is, he also denies others the opportunity
to work. But in this world any powerful person, if he does not have the fruit of good
works, also presents an obstacle to others, because whoever is under him is oppressed by
the example of his wickedness, as if by the shadow of his perversity. The unfruitful tree
stands above, and below the barren ground lies. The shadow of the unfruitful tree thickens
above, and the ray of the sun is by no means permitted to descend to the earth, because
when any subjects observe the perverse examples of a perverse patron, they themselves
also, remaining unfruitful, are deprived of the light of truth. And, pressed down by the
shadow, they do not receive the warmth of the sun, because they remain cold toward God on
account of that by which they are badly protected in this world. But concerning any such
perverse and powerful person, God scarcely makes any further inquiry. For after he has
lost himself, the only question to be asked is why he also oppresses others. Hence the
lord of that same vineyard rightly says: Why does it even occupy the ground? For he
occupies the ground who burdens the minds of others;

he occupies the ground who does not employ in good works the place that he holds. But
nevertheless it is our duty to pray for such people. For let us hear what the vinedresser
says: "Lord, let it alone this year also, until I dig around it. What does it mean to dig
around the fig tree, except to rebuke unfruitful minds? For every ditch is in the low
ground. And certainly rebuke humbles the mind by showing it to itself. Therefore, as often
as we correct someone for their sin, we dig around the unfruitful tree as if from the duty
of cultivation. But after the digging, let us hear what is said: "And I will put a basket
of dung. What is a basket of dung, except the memory of sins? For the sins of the flesh
are called dung. Hence it is also said through the prophet: "The beasts have rotted in
their dung. For the beasts to rot in their dung is for carnal people to end their lives in
the stench of luxury. Therefore, as often as we rebuke a carnal mind for its sins, as
often as we bring back to its memory the vices of the past, we pour out a basket of dung,
as it were, to the unfruitful tree, so that it may recall the memory of the evils it has
done and grow fat, as it were, from the stench toward the grace of compunction.

Therefore a basket of dung is placed at the root of the tree when the conscience of its
depravity is touched by the memory of thought. And when the mind rouses itself through
penitence to lamentation and reforms itself to the grace of good works, the root of the
heart returns to fruitfulness of works as if by the touch of dung: it laments what it
remembers having done, it is displeased with itself for what it recalls having been; it
directs its intention against itself and kindles its spirit toward better things.
Therefore from the stench the tree revives to fruitfulness, because from consideration of
sin the soul raises itself to good works. And there are many who hear rebukes and yet
scorn to return to penitence, and, unfruitful to God, stand green in this world. But let
us hear what the vinedresser adds: "If indeed it bears fruit; but if not, you shall cut it
down in the future. Because indeed one who does not wish to grow fat here toward
fruitfulness through rebuke will fall there from where he can no longer rise through
penitence; and he will be cut down in the future, although here he may seem to stand green
without fruit. He was teaching in their synagogue on the Sabbaths. And behold, a woman who
had a spirit of infirmity for eighteen years.

A little earlier we have already said that the threefold coming of the Lord to the
unfruitful fig tree is what the number of eighteen years signifies in relation to the bent
woman. For on the sixth day man was made, and on that same sixth day all the works of the
Lord were completed. Moreover, the number six multiplied in a triangle makes eighteen.
Therefore, because man, who was made on the sixth day, did not wish to have perfect works,
but stood weak before the law, under the law, and at the beginning of dawning grace, the
bent woman was eighteen years. And she was bowed down, nor could she look upward at all.
Every sinner thinking earthly thoughts, not seeking heavenly things, is unable to look
upward, because while he follows lower desires, he is bent from the uprightness of his
mind, and he always sees these things which he thinks about without ceasing. Return to
your hearts, dearest brothers, always examine what you turn over in your thoughts at every
hour. One thinks about honors, another about money, another about the extent of estates.
All these things are below, and when the mind is entangled in such things, it is bent from
the uprightness of its state. And because it does not rise up to heavenly desire, like the
bent woman it can in no way look upward. It follows: When Jesus saw her, he called her to
him and said to her: Woman, you are released from your infirmity.

And he laid his hand upon her, and immediately she was made straight. He called and raised
her up, because he illuminated and aided her. He calls but does not raise up when indeed
we are illuminated by his grace, but, our merits requiring it, we cannot be aided. For
often we see what things ought to be done, but we do not fulfill this in deed. We strive
and grow weak. The judgment of the mind perceives righteousness, but the strength of
action succumbs to it, because indeed it is already part of the punishment of sin that
good can be perceived through a gift, yet it happens that one is repelled by merit from
that which is seen. For habitual fault binds the mind so that it can by no means rise to
righteousness. It strives and falls, because where it willingly persisted for a long time,
there also, though unwilling, it falls compelled. Well is it said of this our crookedness,
as a type of the human race, through the Psalmist: I am bowed down and humiliated utterly.
For having contemplated that man was created for gazing upon the heavenly light, but
having been cast out on account of his sins, he carries the darkness of his own mind, does
not seek heavenly things, attends to the lowest things, by no means desires celestial
things, always turns earthly things over in his mind, and what he grieved concerning his
race, he cried out in himself, saying: I am bowed down and humiliated utterly.

For losing the contemplation of heavenly things, if man thought only of the necessities of
the flesh, he would be bowed down and humiliated, but nevertheless not utterly. Therefore
he whom not only necessity casts down from higher thoughts, but also illicit pleasure
prostrates, is not only bowed down but utterly bowed down. Hence another prophet says
concerning unclean spirits: Who said to your soul, Bow down that we may pass over. For the
soul stands upright when it desires heavenly things, and is by no means bent toward the
lowest things. But when malign spirits see it standing in its uprightness, they cannot
pass through it. For their passing through is to scatter unclean desires upon it.
Therefore they say, Bow down that we may pass over, because if the soul does not cast
itself down to desiring the lowest things, their perversity by no means prevails against
it; and they cannot pass through her whom they fear standing rigid against them in
heavenly intention. Therefore, brothers most dear, we do not give way to malign spirits
within us when we desire earthly things, when we bend down toward temporal appetites. Let
it shame us, then, to desire earthly things and to offer the backs of our minds to
ascending adversaries. He who is bent always gazes upon the earth, and he who seeks the
lowest things does not remember by what price he was redeemed. Hence also it is said
through Moses that whoever is burdened with a hump should by no means be advanced to the
priesthood.

And all of us who have been redeemed by the blood of Christ are made members of that same
high priest. Whence also it is said to us through Peter: "But you are a chosen race, a
royal priesthood. But he who bears a hump always gazes at the lowest things. Therefore he
is driven from the priesthood, because whoever is intent only on earthly things is himself
a witness to himself that he is not a member of the high priest. Hence again, fish that do
not have fins are forbidden from being eaten by the faithful people. For fish that have
scale-fins are also accustomed to leap above the waters. What therefore is figured by
finned fish except elect souls? These alone indeed pass into the body of the heavenly
Church, who, supported by the fins of virtues, know how to leap through heavenly desire,
so that they may reach toward things above through contemplation, although they fall back
again into themselves from mortal flesh. If therefore we have now recognized the goods of
the heavenly homeland, let it displease us, brothers most dear, that we are bent. Let the
bent woman be placed before our eyes, and the unfruitful tree. Let us remember the evils
we have done, let us send to the root of the heart a basket of dung, so that what was foul
to us here through penance may then grow rich in the fruit of retribution. And if we
cannot perform the highest works of virtue, God himself rejoices in our lamentation.

For from the very beginning of justice we will please him, we who punish the unjust things
we have done. Nor will there be delay in weeping, because enduring joys will quickly wipe
away passing tears. Through our Lord Jesus Christ, who lives and reigns with the Father in
the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY 32

Delivered to the people in the basilica of Saints Processus and Martinianus, on the day of
their feast.

Reading of the Holy Gospel According to Luke

At that time, Jesus said to his disciples: If anyone wishes to come after me, let him deny
himself, and take up his cross daily, and follow me. For whoever wishes to save his life
will lose it; and whoever loses his life for my sake will save it. For what does it profit
a man if he gains the whole world, but loses himself and brings about his own destruction?
For whoever is ashamed of me and my words, the Son of Man will be ashamed of him when he
comes in his majesty, and that of the Father, and of the holy angels. But I say to you
truly, there are some standing here who will not taste death until they see the kingdom of
God. Because our Lord and Redeemer came into the world as a new man, he gave new precepts
to the world. For he set the newness of himself in opposition to our old life nourished in
vices. For what did the old, what did the carnal man know except to hold onto his own
things, to seize what belongs to others if he could, or to covet them if he could not? But
the heavenly physician applies remedies that counteract each and every vice.

For just as in the art of medicine hot things are cured by cold and cold things by hot, so
our Lord set forth teachings contrary to sins, so that he might command continence to the
unchaste, generosity to the greedy, gentleness to the wrathful, and humility to the proud.
Certainly when he set forth new commandments to those following him, he said: "Unless
someone renounces all that he possesses, he cannot be my disciple. As if he were saying
openly: You who through your old life covet what belongs to others, through the pursuit of
a new way of life give away even your own things. But let us hear what he says in this
reading: "Whoever wishes to come after me, let him deny himself. There it is said that we
should deny our possessions; here it is said that we should deny ourselves. And perhaps it
is not difficult for a person to leave behind his possessions, but it is very difficult to
leave behind himself. For it is a lesser thing to deny what one has, but it is a very
great thing to deny what one is. To those coming to him, the Lord commanded that we
renounce our possessions, because all of us who come to the contest of faith take up a
struggle against evil spirits. But evil spirits possess nothing of their own in this
world. Therefore we must wrestle naked against those who are naked.

For if someone clothed wrestles with someone naked, he is thrown to the ground more
quickly because he has something by which he can be seized. For what are all earthly
things except certain garments of the body? Therefore, whoever hastens to the contest
against the devil should cast off his garments lest he be overcome. Let him possess
nothing in this world by loving it; let him seek no pleasures of passing things, lest
where he is covered according to his wish, he be seized for his fall from that very thing.
Yet it is not enough to leave behind our possessions unless we also leave behind
ourselves. What is it that we are saying: "Let us also leave behind ourselves"? For if we
leave ourselves behind, where shall we go outside of ourselves? Or who is it that goes if
he has abandoned himself? But we are one thing having fallen through sin, another thing as
created by nature; one thing is what we have made ourselves, another is what we were made.
Let us leave behind ourselves as we made ourselves by sinning, and let us remain ourselves
as we were made through grace. For behold, if someone who was proud, having been converted
to Christ, has become humble, he has left himself behind. If any lustful person has
changed his life to continence, he has certainly denied what he was.

If any greedy person has now ceased to grasp at things and has learned to give away his
own possessions who previously seized what belonged to others, without doubt he has left
himself behind. He himself indeed remains by nature, but he is not himself by malice. For
thus it is written: "Turn the wicked, and they shall not be. For the wicked when converted
shall not be—not because they shall not exist at all in essence, but surely they shall not
be in the guilt of wickedness. Therefore we leave ourselves behind, we deny ourselves,
when we avoid what we were through oldness and strive toward that to which we are called
through newness. Let us consider how Paul had denied himself, who said: "Yet I live, now
not I. For that savage persecutor had been extinguished, and the devout preacher had begun
to live. For if he himself were still that same person, he would certainly not be devout.
But let him who denies that he lives say from where it is that he proclaims holy words
through the teaching of truth. He immediately adds: "But Christ lives in me. As if he were
saying openly: I indeed have been extinguished from myself because I do not live carnally;
yet I have not died essentially because I live spiritually in Christ. Therefore let the
Truth speak, let him say: "If anyone wishes to come after me, let him deny himself.
Because unless someone falls away from himself, he does not draw near to him who is above
himself;

nor is he able to grasp what is beyond himself if he does not know how to sacrifice what
he is. So seedlings of vegetables are transplanted so that they may flourish, and, if I
may say so, they are uprooted so that they may grow. So seeds of things perish when mixed
with the earth, so that in the renewal of their kind they may rise up more abundantly. For
from where they seem to have lost what they were, from there they receive the ability to
appear as what they were not. But he who now denies himself from vices must seek out the
virtues in which he may grow. For when it was said: "Whoever wishes to come after me, let
him deny himself," it is immediately added: "And let him take up his cross daily, and
follow me. For the cross is taken up in two ways: either when the body is afflicted
through abstinence, or when the mind is troubled through compassion for one's neighbor.
Let us consider how Paul had borne his cross in both ways, who said: "I chastise my body
and bring it into subjection, lest perhaps while preaching to others I myself should
become a castaway. Behold, in the affliction of the body we have heard of the cross of the
flesh; let us now hear of the cross of the mind in compassion for one's neighbor. For he
says: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?

Indeed the perfect preacher, in order to give an example of abstinence, carried the cross
in his body. And because he drew upon himself the losses of another's weakness, he carried
the cross in his heart. But because certain vices lie close to these very virtues, we must
explain which vice besieges abstinence of the flesh and which besieges compassion of the
mind. For vainglory often besieges abstinence of the flesh from nearby, because when
thinness in the body and pallor in the face are observed, the revealed virtue is praised;
and it pours itself outward all the more quickly, the more it appears to human eyes
through the display of pallor. And it often happens that what is believed to be done for
God's sake is done solely for human approval. This is well signified by that Simon who,
found on the road, carries the Lord's cross under compulsion. For burdens belonging to
another are carried under compulsion when something is done through the pursuit of vanity.
Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict
the flesh through abstinence, but they do not seek the fruit of abstinence within.
Therefore Simon carries the Lord's cross under compulsion, because when he is not led to a
good work by good will, a sinner performs the deed of a just man without fruit.

Hence the same Simon carries the cross but does not die, because the abstinent and
arrogant indeed afflict the body through abstinence, but through the desire for glory they
live to the world. False piety, however, often secretly besieges compassion of the soul,
so that it sometimes drags it down even to condoning vices, whereas one ought not to
exercise compassion toward faults, but zeal. For compassion is owed to the person, and
rectitude to the vices, so that in one and the same person we both love the good that he
was made and pursue the evils that he has done, lest while we carelessly remit faults, we
seem not to have shown compassion through charity, but to have fallen through negligence.
For he that will save his life shall lose it; and he that shall lose his life for my sake
shall save it. Thus it is said to the faithful: He that will save his life shall lose it;
and he that shall lose his life for my sake shall save it. As if it were said to the
farmer: If you keep your grain, you lose it; if you sow it, you renew it. For who does not
know that when grain is cast as seed, it perishes from sight, it fails in the earth? But
from where it rots in the dust, from there it springs up green in renewal. Because indeed
the holy Church has one time of persecution and another of peace, our Redeemer
distinguishes these very times in his precepts.

For in time of persecution life must be laid down, but in time of peace those earthly
desires that can more readily dominate must be broken. Hence it is now said: For what does
it profit a man if he gains the whole world, but loses himself and brings about his own
ruin? When persecution from adversaries is absent, the heart must be guarded all the more
vigilantly. For in time of peace, because it is permitted to live, it is also pleasing to
pursue ambition. This greed is indeed well restrained if the very condition of the one
pursuing is carefully considered. For why should he press on to gather, when the one who
gathers cannot himself remain? Let each one therefore consider his course, and he will
recognize that the little he has can suffice for him. But perhaps he fears that provisions
will fail on this journey of life. The short way rebukes our long desires; much is carried
in vain when the destination is near. Often moreover we overcome greed, but there still
remains this obstacle: that we hold to the ways of righteousness with too little
guardianship of perfection. For often we despise all things that are passing away, yet we
are still hindered by the custom of human respect, so that we are not yet able to express
in voice the righteousness we preserve in mind; and we neglect the face of God in defense
of justice as much as we fear human faces against justice.

But to this wound also an appropriate remedy is added when the Lord says: He who shall be
ashamed of me and of my words, of him shall the Son of man be ashamed when he shall come
in his majesty, and that of the Father, and of the holy angels. But behold, now people say
to themselves: We no longer are ashamed of the Lord and His words, because we profess Him
with open voice. To these I respond that in this Christian people there are some who
confess Christ for the reason that they see everyone else is Christian. For if the name of
Christ were not in such great glory today, the holy Church would not have so many who
profess Christ. Therefore the voice of profession is not sufficient as proof of faith,
when the profession of the generality defends it from shame. Yet there is a way for each
person to examine himself, to prove himself truly in the confession of Christ: whether he
is no longer ashamed of His name, whether with full strength of mind he has subdued human
shame. Certainly in a time of persecution the faithful could be ashamed of being stripped
of their possessions, cast down from positions of dignity, afflicted with beatings. But in
a time of peace, because these things are absent from our persecutions, there is another
way in which we are shown to ourselves. We often fear being despised by our neighbors, we
disdain to tolerate verbal injuries;

if perhaps a quarrel arises with a neighbor, we are ashamed to make satisfaction first.
For the carnal heart, while it seeks the glory of this life, rejects humility. And very
often the very person who is angry desires to be reconciled with the one who disagrees
with him, but is ashamed to go first to make satisfaction. Let us consider the deeds of
the Truth, that we may see where the actions of our depravity lie. For if we are members
of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul,
that outstanding preacher, say as an example for our instruction? We are ambassadors for
Christ, as though God were exhorting through us; we beseech you for Christ's sake, be
reconciled to God. Behold, by sinning we have created discord between ourselves and God,
and yet God first sent His ambassadors to us, so that we ourselves who sinned might come
to peace with God when asked. Therefore let human pride be ashamed, let anyone be
confounded who does not first make satisfaction to his neighbor, when after our fault, so
that we might be reconciled to Him, God Himself who was offended beseeches us through
intervening ambassadors. He continues: "But I say to you truly, there are some standing
here who will not taste death until they see the kingdom of God. The kingdom of God,
dearest brothers, is not always called the coming kingdom in sacred Scripture, but
sometimes the present Church is so called. Hence it is written:

"The Son of man will send his angels, and they will gather out of his kingdom all causes
of scandal. In that kingdom, indeed, there will be no scandals, where certainly the
reprobate are not admitted. By this example it is understood that in this passage the
kingdom of God refers to the present Church. And because some of the disciples were going
to live in the body long enough to see the Church of God built and raised up against the
glory of this world, it is now said as a consoling promise: "There are some of those
standing here who will not taste death until they see the kingdom of God. But when the
Lord was giving such great precepts about the death that must be undergone, what need was
there to come suddenly to this promise? If we consider carefully, we recognize with what
great dispensation of love this is done. For to the inexperienced disciples something had
to be promised even about the present life, so that they could be strengthened more firmly
for the future. Thus to the Israelite people, about to be freed from the land of Egypt,
the promised land was promised, and when they were to be called to heavenly gifts, they
were persuaded by earthly promises. Why was this? So that while there was something they
could receive nearby, they might then more faithfully believe what they could hear about
from afar. For a carnal people, if they did not receive small things, would not believe in
great things.

Therefore Almighty God, by granting earthly things, persuades toward heavenly things, so
that by receiving what they could see, they might learn to hope for what they could not
see at all; and they would become all the more firm regarding invisible things, inasmuch
as visible promises supported them toward certainty of hope. Hence rightly also it is said
through the Psalmist: "He gave them the lands of the nations, and they took possession of
the labors of the peoples, that they might keep his statutes and observe his law. So
therefore in this passage, Truth speaking to the inexperienced disciples promises that the
kingdom of God will be seen on earth, so that it might be more faithfully hoped for by
them in heaven. From that very kingdom which we now see exalted in the world, let us hope
for the kingdom which we believe is to be received in heaven. For there are some who are
counted by the name of Christianity, but do not have the faith of Christianity. They judge
that only visible things exist, they do not desire invisible things, because they do not
even suspect that they exist. We stand at the bodies of the holy martyrs, my brothers.
Would they have given their flesh over to death unless they were most certainly convinced
that there was a life for which they ought to die? And behold, those who so believed shine
forth with miracles.

For to their dead bodies the living sick come and are healed, perjurers come and are
tormented by a demon, the demon-possessed come and are set free. How then do they live
there where they live, if in so many miracles they live here where they are dead? I will
tell you, brothers, a story brief in words but not small in merit, which I learned from
certain devout elders who narrated it. In the time of the Goths there was a certain very
religious matron who frequently came to the church of these martyrs. One day when she had
come to pray as was her custom, upon leaving she found two monks standing there in
pilgrim's garb. She believed them to be pilgrims and ordered that something be given to
them as alms. But before her almoner could approach them to distribute the alms, they came
closer to her and said: "You visit us now; we will seek you out on the day of judgment,
and whatever we can, we will provide for you. Having said this, they vanished from her
sight. Terrified, she returned to pray and poured herself out at great length in tears.
And after this she became all the more persistent in prayer, the more certain she was of
the promise.

But if, according to the words of Paul, faith is the substance of things hoped for, the
evidence of things not seen, we can no longer tell you to believe in the life to come,
because behold, those who live in that life are visibly presented to human eyes. For what
can be seen is better said to be known than believed. Therefore the Lord wished us to know
the life to come rather than merely believe in it, since he visibly shows us that those
whom he invisibly receives live with him. Therefore, dearest brothers, in the case of your
judgment which you have before the strict Judge, make these your advocates; employ these
as your defenders on the day of such great terror. Surely if some case of yours were to be
heard tomorrow before a certain great judge, this entire day would be spent in thought,
your brotherhood would seek an advocate, and would act with great prayers that a defender
might come to you before so great a judge. Behold, the strict Judge Jesus is about to
come; the terror of that great council of angels and archangels is brought forth. In that
assembly our case is examined, and yet we do not now seek advocates whom we might have as
defenders then. Our defenders the holy martyrs are present; they wish to be asked, and, so
to speak, they seek to be sought. Therefore seek these as helpers of your prayer;

find these as protectors against your guilt, because He who judges wishes to be asked not
to punish sinners. Hence He threatens wrath for so long a time, and yet mercifully waits.
But may His mercy so restore us that it in no way render us negligent. May our sins so
disturb us that our mind does not rush headlong into despair, because if we who presume
also fear, and fearing also hope, we shall more quickly attain the eternal kingdom,
through Him who lives and reigns with the Father in the unity of the Holy Spirit, God,
through all ages of ages. Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 33

Delivered to the people in the basilica of Saint Clement, on Friday of the Ember Days of
September.

Reading of the Holy Gospel According to Luke

At that time, a certain Pharisee asked Jesus to eat with him. And entering the house of
the Pharisee, he reclined at table. And behold, a woman who was a sinner in the city, when
she learned that Jesus was reclining at table in the house of the Pharisee, brought an
alabaster jar of ointment, and standing behind at his feet, she began to wet his feet with
tears, and wiped them with the hair of her head, and kissed his feet, and anointed them
with ointment. Now when the Pharisee who had invited him saw this, he said within himself:
This man, if he were a prophet, would surely know who and what kind of woman this is who
touches him, for she is a sinner. And Jesus answering, said to him: Simon, I have
something to say to you. And he said: Master, speak. A certain creditor had two debtors:
one owed five hundred denarii, and the other fifty. When they had nothing to pay, he
forgave them both. Which of them therefore loves him more? Simon answering, said: I
suppose the one to whom he forgave more. And he said to him: You have judged rightly. And
turning to the woman, he said to Simon: Do you see this woman? I entered your house, you
gave me no water for my feet; but she has wet my feet with her tears, and wiped them with
her hair.

You gave me no kiss, but she from the time she entered has not ceased to kiss my feet. You
did not anoint my head with oil, but she has anointed my feet with ointment. Therefore I
say to you: Her many sins are forgiven, because she has loved much. But to whom less is
forgiven, he loves less. And he said to her: Your sins are forgiven. And those who were
reclining at table with him began to say within themselves: Who is this who even forgives
sins? And he said to the woman: Your faith has saved you, go in peace. As I think about
Mary's repentance, I would rather weep than say anything. For whose heart, even if made of
stone, would those tears of this sinful woman not soften toward the example of repentance?
For she considered what she had done, and she refused to restrain what she would do. She
entered upon those dining, she came unbidden, amid the feast she offered tears. Learn with
what sorrow she burns, who is not ashamed to weep even amid a feast. This woman whom Luke
calls a sinful woman, John names Mary, and we believe her to be that Mary from whom Mark
testifies seven demons were cast out. And what is signified by seven demons, except all
vices? For since all time is comprised in seven days, rightly by the number seven is
universality represented. Therefore Mary had seven demons, because she was full of all
vices.

But behold, because she perceived the stains of her own shame, she ran to the fountain of
mercy to be washed, she was not ashamed before those dining. For because she was gravely
ashamed of herself within, she believed there was nothing to be ashamed of outwardly. What
then do we marvel at, brothers, Mary coming, or the Lord receiving her? Shall I say
receiving, or drawing? I shall say better, drawing and receiving, because surely he
himself drew her inwardly through mercy, who received her outwardly through gentleness.
But now, running through the text of the holy Gospel, let us see also the very order in
which she came to be healed. She brought an alabaster jar of ointment, and standing behind
at Jesus's feet, she began to wet his feet with tears, and wiped them with the hairs of
her head, and kissed his feet, and anointed them with ointment. It is clear, brothers,
that this woman, previously devoted to illicit acts, had applied ointment to herself for
the fragrance of her flesh. What she had shamefully used for herself, she was now offering
to God in a praiseworthy manner. With her eyes she had lusted after earthly things, but
now crushing them through penitence, she wept. She had used her hair for adorning her
face, but now with her hair she wiped away tears. With her mouth she had spoken proud
words, but kissing the Lord's feet, she pressed this same mouth to the footprints of her
Redeemer.

Therefore, as many pleasures as she had in herself, so many burnt offerings did she find
from herself. She converted the number of her sins into virtues, so that everything which
had despised God through her fault might serve God entirely in penitence. But the
Pharisee, observing this, despises her, and reproves not only the sinful woman who came
but also the Lord who received her, saying within himself: "This man, if he were a
prophet, would surely know who and what kind of woman this is who touches him, for she is
a sinner. Behold, the Pharisee, truly proud within himself and falsely righteous, reproves
the sick woman for her sickness and the physician for his assistance—he who was himself
also sick from the wound of pride and did not know it. Between two sick persons the
physician was present; but one sick person retained sound judgment in her fever, while the
other had lost both the sense of the flesh and of the mind in his fever. For she wept over
what she had done; but the Pharisee, puffed up with false righteousness, was aggravating
the force of his own illness. In his sickness, therefore, he had also lost his judgment,
who did not even know this very thing: that he was far from salvation.

But amid these things, a groaning compels us to look at certain men of our own order who,
endowed with the priestly office, if perhaps they have done anything outwardly righteous,
even slightly, immediately despise those subject to them, and disdain any sinners placed
among the people, and refuse to have compassion on those confessing their fault, and, as
if in the manner of the Pharisee, disdain to be touched by a sinful woman. If indeed this
woman had come to the feet of the Pharisee, she would certainly have departed, driven back
by his kicks. For he would have believed himself defiled by another's sin. But because
true righteousness did not fill him, he was sick from another's wound. Hence it is always
necessary that when we observe any sinners, we first bewail ourselves in their calamity,
because perhaps we have either fallen into similar sins or, if we have not fallen, we can
fall. And if the censure of the teacher's office ought always to pursue vices with the
force of discipline, it is nevertheless fitting that we carefully distinguish, because we
owe severity to vices but compassion to nature. For if the sinner must be struck, the
neighbor must be nourished. But when through repentance he himself now strikes what he has
done, the sinner is now no longer our neighbor in that sense, because when he directs
God's justice against himself, he punishes in himself what divine justice reproves. But
let us now hear by what judgment this proud and arrogant man is convicted.

For a parable is set before him concerning two debtors, of whom one owes less and the
other more; when the debt of both is forgiven, he is asked which one loves the forgiver of
the debt more. To these words he immediately replied: He loves more to whom more is
forgiven. In this matter it should be noted that while the Pharisee is convicted by his
own judgment, like a madman he carries the rope by which he will be bound. The good deeds
of the sinful woman are enumerated to him, the evil deeds of the false righteous man are
enumerated, when it is said: I entered your house, you gave no water for my feet; but she
has washed my feet with tears and wiped them with her hair. You gave me no kiss; but she,
from the time she entered, has not ceased to kiss my feet. You did not anoint my head with
oil; but she has anointed my feet with ointment. After this enumeration, the judgment is
added: Therefore I say to you: Her many sins are forgiven, because she loved much. What,
my brothers, do we believe love to be, if not fire? And what is sin, if not rust? Hence it
is now said: Her many sins are forgiven, because she loved much. As if it were openly
said: She has fully burned away the rust of sin, because she burns intensely with the fire
of love.

For the rust of sin is consumed all the more, the more the sinner's heart is set ablaze
with the great fire of charity. Behold, she who had come sick to the physician has been
healed, but others are still sick concerning her salvation. For those reclining at table
together complained, saying among themselves: Who is this who even forgives sins? But the
heavenly physician does not despise the sick, even those whom he sees becoming worse from
the medicine. And he confirms her whom he had healed by the sentence of his mercy, saying:
Your faith has saved you, go in peace. For faith indeed saved her, because she did not
doubt that she could receive what she sought. But she had already received that very
certainty of hope from him from whom she also sought salvation through hope. And she is
commanded to go in peace, so that she may no longer be turned aside from the way of truth
into the path of scandal. Hence it is also said through Zechariah: To direct our feet into
the way of peace. For we direct our steps into the way of peace when we proceed along that
path of actions in which we are not at discord with the grace of our Creator. These
things, dearest brothers, we have run through in historical exposition; now, if you
please, let us discuss what has been said with mystical understanding. For whom does the
Pharisee, presuming upon false righteousness, represent except the Jewish people?

And whom does the sinful woman, but coming to the Lord's feet and weeping, designate
except the converted Gentile world? She came with an alabaster jar, poured out ointment,
stood behind at the Lord's feet, washed his feet with tears, wiped them with her hair, and
did not cease to kiss those same feet which she was bathing and wiping. Therefore that
woman represented us, us, if we return to the Lord with our whole heart after our sins, if
we imitate her mourning of penitence. For what is expressed by the ointment except the
fragrance of good reputation? Hence Paul also says: We are the good fragrance of Christ to
God in every place. If therefore we do right works by which we spread the fragrance of
good reputation upon the Church, what do we pour upon the Lord's body but ointment? But
the woman stood beside Jesus' feet. For we stood against the Lord's feet when, placed in
sins, we were held back from his ways. But if we turn to true penitence after sins, we now
stand behind beside his feet, because we follow the footsteps of him whom we opposed. The
woman washes his feet with tears. This we also truly do if we bend down with the feeling
of compassion to any of the least members of the Lord, if we suffer with his saints in
tribulation, if we consider their sorrow our own. The woman wiped with her hair the feet
she had washed. For hair is superfluous to the body.

And what does abundant earthly substance represent except the appearance of hair? Which,
when it is superfluous to necessary use, does not even feel it when cut off. Therefore we
wipe the Lord's feet with our hair when we show mercy to his saints, with whom we suffer
out of charity, even from those things which are superfluous to us, so that the mind may
grieve through compassion, and the generous hand may also show the feeling of grief. For
one washes the Redeemer's feet with tears but does not wipe them with hair, who somehow
suffers with a neighbor's pain but nevertheless does not show mercy to them from what is
superfluous to himself. One weeps and does not wipe who indeed offers words of sorrow but
does not in the least cut off the force of pain by ministering what is lacking. The woman
kisses the feet she wipes. This we also fully do if we lovingly cherish those whom we
support with generosity, lest the need of our neighbor be burdensome to us, lest his very
poverty which is sustained become onerous to us, and while the hand gives what is
necessary, the soul grows cold in love. The feet can also be understood as the mystery of
his incarnation, by which his divinity touched the earth, because he took on flesh. For
the Word was made flesh and dwelt among us. Therefore we kiss the Redeemer's feet when we
love the mystery of his incarnation with our whole heart.

We anoint the feet with ointment when we proclaim the very power of his humanity with good
report of sacred eloquence. But the Pharisee sees this and envies it, because when the
Jewish people observe the Gentiles preaching God, they waste away in their own malice. But
our Redeemer enumerates the deeds of this woman as if they were the good deeds of the
Gentiles, so that the Jewish people might recognize in what evil they lie. For thus the
Pharisee is rebuked, so that through him, as we have said, that faithless people might be
shown. "I entered your house, you gave no water for my feet, but she has washed my feet
with tears. Water indeed is outside us, but the moisture of tears is within us, because
that faithless people never gave even those things that were outside themselves for the
Lord; but the converted Gentiles poured out not only the substance of their possessions
but even their blood for him. "You gave me no kiss; but she, from the time she entered,
has not ceased to kiss my feet. A kiss is indeed a sign of love. And that faithless people
did not give God a kiss, because they did not wish to love him out of charity, whom they
served out of fear. But the Gentiles, once called, do not cease to kiss the footsteps of
their Redeemer, because they continually sigh in love for him.

Hence also in the voice of the bride concerning this same Redeemer it is said in the Song
of Songs: "Let him kiss me with the kiss of his mouth. Rightly does she desire the kiss of
her Creator, who prepares herself to serve him through love. "You did not anoint my head
with oil. If we understand the feet of the Lord as the mystery of his incarnation,
fittingly his divinity is designated by his head. Hence also through Paul it is said: "The
head of Christ is God. For the Jewish people professed to believe in God, and not in him
as if in a man. But it is said to the Pharisee, "You did not anoint my head with oil,"
because he neglected to proclaim with worthy praise even that very power of his divinity,
in which the Jewish people pledged to believe. "But she has anointed my feet with
ointment," because when the Gentiles believed the mystery of his incarnation, they
proclaimed even his lowliness with the highest praise. But now our Redeemer concludes the
good deeds he has enumerated, when he adds through his verdict: "Therefore I say to you:
Her many sins are forgiven, because she has loved much. As if he were saying openly: Even
if what is being refined is very hard, nevertheless the fire of love abounds, by which
even hard things are consumed. It is fitting meanwhile to consider this contemplation of
such great mercy.

The deeds of a sinful woman, but one repenting—with what esteem does Truth preserve them
in His presence, which He enumerates to her adversary with such detailed distribution. The
Lord was reclining at the Pharisee's dinner, but He was delighting in the feasts of the
mind at the penitent woman's. At the Pharisee's house, Truth was fed outwardly; at the
sinful woman's, yet one who had converted, He was fed inwardly. Hence the holy Church says
to Him in the Song of Songs, whom she seeks under the likeness of a young deer: "Show me,
O you whom my soul loves, where you feed, where you rest at midday. For the Lord is called
a young deer, according to His assumed flesh the son of the ancient fathers. Indeed, a
more fervent heat burns at midday, and the young deer seeks a shady place where the fire
of heat does not affect it. Therefore, the Lord rests in those hearts which the love of
the present age does not inflame, which the desires of the flesh do not burn up, which,
set ablaze by their anxieties, do not wither in the lusts of this world. Hence it is also
said to Mary: "The Holy Spirit will come upon you, and the power of the Most High will
overshadow you. Therefore, the young deer seeks shady places at midday for feeding,
because the Lord is fed by such minds as are not burned by bodily desires through the
regard of tempering grace.

Therefore, the penitent woman fed the Lord more within than the Pharisee fed Him
outwardly, because our Redeemer had fled like a young deer from the heat of carnal things
to her mind, which the shade of repentance tempered after the fire of vices. Let us
consider what great tenderness it was not only to admit the sinful woman to himself, but
even to offer her his feet to touch. Let us consider the grace of merciful God, and let us
condemn the multitude of our own guilt. Behold, he sees sinners and endures them,
tolerates those who resist, and yet daily calls them mercifully through the Gospel. He
desires our confession from a pure heart, and has forgiven all that we have done wrong.
The mercy of the Redeemer has tempered for us the severity of the law. For in it was
written: If anyone does this or that, let him surely die. If anyone does these or those
things, let him be overwhelmed with stones. Our Creator and Redeemer appeared in the
flesh, promising not punishment but life to the confession of sinners; he receives the
woman confessing her wounds, and sends her away healed. He bent the hardness of the law
toward mercy, because those whom the law justly condemns, he himself mercifully frees.
Hence it is also well written in the law that the hands of Moses were heavy; therefore
taking a stone, they placed it underneath, upon which he sat; and Aaron and Hur supported
his hands.

Moses indeed sat upon a stone, when the law rested upon the Church. But this same law had
heavy hands, because it did not mercifully bear with sinners, but struck them with severe
punishment. Aaron means mountain of strength, and Hur means fire. Whom therefore does this
mountain of strength signify, if not our Redeemer, of whom it is said through the prophet:
In the last days the mountain of the house of the Lord shall be prepared on the top of the
mountains? Or who is figured by fire, if not the Holy Spirit, of whom the same Redeemer
says: I came to cast fire upon the earth? Therefore Aaron and Hur support the heavy hands
of Moses, and by supporting them render them lighter, because the Mediator of God and men,
coming with the fire of the Holy Spirit, showed us through spiritual understanding that
the heavy commandments of the law, which could not be borne while held carnally, are
tolerable for us. For he rendered the hands of Moses light, as it were, because he turned
the weight of the law's commandments to the power of confession. He indicated this promise
of mercy for us who follow, when he says through the prophet: I do not desire the death of
the sinner, but that he be converted and live. Hence again under the figure of Judea it is
said to every sinful soul: If a man puts away his wife, and she departs and marries
another man, will he return to her again?

Will not that woman be polluted and contaminated? But you have fornicated with many
lovers; nevertheless return to me, says the Lord. Behold, he gave the example of a
shameful woman. He showed that after such shame she cannot be received back. But he
overcomes by mercy this very example that he set forth, when he says that a fornicating
woman can by no means be received back, and yet he himself waits to receive the
fornicating soul. Consider, brothers, the weight of such great tenderness. He says what
cannot be done, and demonstrates that he himself can do this even against custom. Behold,
he calls, and those whom he declares to be defiled, he also seeks to embrace, those by
whom he complains he has been abandoned. Let no one therefore waste the time of such great
mercy, let no one cast away the offered remedies of divine tenderness. Behold, heavenly
kindness calls us back when we have turned away, and prepares for us returning the bosom
of his clemency. Let each one therefore consider by what debt he is bound, when God waits
for him and is not provoked though despised. Let him who was unwilling to remain return,
let him who disdained to stand at least rise after his fall. How much love our Creator has
as he waits for us, he indicates when he says through the prophet: I attended and
listened, no one speaks what is good; there is no one who reflects in his heart and says,
What have I done?

Certainly we should never have thought evil things. But because we were unwilling to think
right things, behold, he still endures, that we may reflect. See the bosom of such great
tenderness, consider the open lap of mercy before you; those whom thinking evil destroyed,
thinking well upon it he seeks. To you therefore, dearest brothers, to you bring back the
eyes of your mind, and set before you the penitent sinful woman as an example for
imitation; whatever sins you remember committing in adolescence, whatever in youth, weep
over them; wipe away the stains of your character and works with tears. Let us now love
the footsteps of our Redeemer, which we despised by sinning. Behold, as we have said, the
bosom of heavenly tenderness is opened to receive us, nor is our stained life despised.
Through the fact that we abhor our defilement, we already accord with interior purity. The
Lord mercifully embraces us when we return, because the life of sinners can no longer be
unworthy to him when it is washed with tears in Christ Jesus our Lord, who lives and
reigns as God with the Father in the unity of the Holy Spirit, through all ages of ages.
Amen.

HOMILY 34

Delivered to the people in the basilica of the blessed John and Paul, on the third Sunday
after Pentecost.

Reading from the Holy Gospel According to Luke

At that time, tax collectors and sinners were drawing near to Jesus to hear him. And the
Pharisees and Scribes were murmuring, saying: "This man receives sinners and eats with
them. And he spoke this parable to them, saying: "What man among you, having a hundred
sheep, if he loses one of them, does he not leave the ninety-nine in the wilderness and go
after the one that was lost until he finds it? And when he has found it, he lays it on his
shoulders, rejoicing; and coming home, he calls together his friends and neighbors, saying
to them: 'Rejoice with me, for I have found my sheep that was lost.' I say to you that
there will be more joy in heaven over one sinner doing penance than over ninety-nine
righteous who have no need of penance. Or what woman, having ten drachmas, if she loses
one drachma, does she not light a lamp and sweep the house and search diligently until she
finds it? And when she has found it, she calls together her friends and neighbors, saying:
'Rejoice with me, for I have found the drachma that I had lost.' So I say to you, there
will be joy before the angels of God over one sinner doing penance. The summer season,
which is very harmful to my body, prevented me from speaking about the exposition of the
Gospel for a long intervening period. But did charity cease to burn because the tongue was
silent?

For I say what each one of you recognizes in himself. Often charity, hindered by certain
occupations, burns undiminished in the heart and yet is not shown in outward action,
because the sun too, when covered by a cloud, is not seen on earth, yet still burns in the
sky. So it is that charity is often occupied thus, and exerts the force of its ardor
within, while outwardly it does not show the flames of its work. But since now the time
for speaking has returned, your eagerness kindles me, so that it pleases me to speak all
the more, the more desirously your minds await this. You have heard in the Gospel reading,
my brothers, that sinners and tax collectors approached our Redeemer; and they were
received not only for conversation, but also for dining together. When the Pharisees saw
this, they were indignant. From this matter, understand that true justice has compassion,
while false justice has disdain, although even the just are accustomed to be rightly
indignant at sinners. But it is one thing that is done from the swelling of pride, another
from zeal for discipline. For they show disdain, but without being disdainful; they
despair, but without being despairing; they stir up persecution, but lovingly, because
although outwardly they intensify rebukes through discipline, inwardly they preserve
sweetness through charity. They often place before themselves in their minds the very ones
whom they correct, and they consider as better even those whom they judge.

By doing this, they guard their subjects through discipline and themselves through
humility. But on the contrary, those who are accustomed to taking pride in false justice
look down on all others, show no mercy in condescending to the weak; and because they do
not believe themselves to be sinners, they become sinners all the more grievously. The
Pharisees certainly belonged to this number, who, judging the Lord because he received
sinners, with their dry hearts criticized the very fountain of mercy. But because they
were sick in such a way that they did not know they were sick, the heavenly physician
heals them with gentle remedies so that they might recognize what they were; he presents a
kind parable and presses upon the swelling of the wound in their heart. For he says:
"Which of you, having a hundred sheep, if he loses one of them, does he not leave the
ninety-nine in the desert and go after the one that was lost? Behold, with wonderful
dispensation of mercy, the Truth gave a similitude which man might recognize in himself,
and yet which pertained especially to the very author of mankind. For since one hundred is
a perfect number, he himself had a hundred sheep when he created the substance of angels
and men. But one sheep was lost when man, by sinning, abandoned the pastures of life. He
left the ninety-nine sheep in the desert because he left those supreme choirs of angels in
heaven. But why is heaven called a desert, unless because desert means abandoned?

For man abandoned heaven when he sinned. The ninety-nine sheep remained in the desert
while the Lord was seeking one on earth, because the number of rational creatures, namely
of angels and men, which had been created to see God, was diminished by the perishing of
man, and so that the perfect sum of sheep might be made whole in heaven, lost man was
being sought on earth. For what this evangelist calls "in the desert," another says "in
the mountains," to signify in the heights, because indeed the sheep that had not perished
stood in the lofty places. And when he finds the sheep, he lays it on his shoulders
rejoicing. He placed the sheep on his shoulders because by taking on human nature he
himself bore our sins. And coming home, he calls together his friends and neighbors,
saying to them: "Rejoice with me, for I have found my sheep that was lost. Having found
the sheep, he returns home because our Shepherd, having restored man, returned to the
heavenly kingdom. There he finds friends and neighbors, namely those choirs of angels who
are his friends because they continuously guard his will in their steadfastness. They are
also his neighbors because they perpetually enjoy the brightness of his vision through
their constant presence. And it should be noted that he does not say "Rejoice with the
sheep that was found," but "with me," because indeed our life is his joy, and when we are
led back to heaven, we fulfill the celebration of his gladness.

I tell you that thus there will be joy in heaven over one sinner doing penance, more than
over ninety-nine just who have no need of penance. We must consider, my brothers, why the
Lord declares there is more joy in heaven over converted sinners than over the just who
stand firm, unless it is what we ourselves know through daily experience of observation:
that very often those who know themselves weighed down by no burden of sins do indeed
stand in the way of justice, commit no unlawful acts, yet do not anxiously long for the
heavenly homeland, and grant themselves as much use of lawful things as they remember
having committed no unlawful ones. And very often they remain sluggish in practicing the
highest goods, because they are quite secure in themselves that they have committed no
graver evils. But on the contrary, sometimes those who remember having done certain
unlawful things, pierced with compunction by their very grief, burn ardently with love of
God, and exercise themselves in great virtues, seek out all the difficulties of holy
struggle, abandon all worldly things, flee honors, rejoice when insults are received, burn
with desire, long for the heavenly homeland; and because they consider that they have
strayed from God, they compensate for preceding losses with subsequent gains.

Therefore there is greater joy in heaven over a converted sinner than over a just person
standing firm, because a commander in battle also loves more that soldier who, returning
after flight, vigorously presses the enemy, than the one who never showed his back, and
never performed any deed of valor. So too the farmer loves more that land which after
thorns brings forth abundant crops, than that which never had thorns and never produces a
fertile harvest. But amid these things it must be known that there are many righteous
persons in whose life there is such joy that no repentance of sinners can in any way be
preferred to them. For many are conscious of no evils in themselves, and yet they exert
themselves in such ardent affliction as if they were constrained by all sins. They reject
even all lawful things, they gird themselves nobly for contempt of the world, they refuse
to allow themselves anything whatsoever, they cut off from themselves even permitted
goods, they despise visible things, they are inflamed by invisible things, they rejoice in
lamentations, they humble themselves in all things; and just as some bewail sins of deeds,
so these bewail sins of thoughts. What then shall I call these, except both righteous and
penitent, who humble themselves in repentance for sins of thought, and always persevere
upright in deed?

From this therefore it must be gathered how great a joy the righteous person makes for God
when he humbly mourns, if the unrighteous person makes joy in heaven when he condemns
through repentance what he has done wickedly. There follows: "Or what woman having ten
drachmas, if she loses one drachma, does she not light a lamp, and sweep the house, and
search diligently until she finds the drachma she had lost? He who is signified by the
shepherd is also signified by the woman. For He Himself is God, He Himself is also the
wisdom of God. And because an image is imprinted on a drachma, the woman lost a drachma
when man, who had been created in the image of God, by sinning departed from the likeness
of his Creator. But the woman lit a lamp, because the wisdom of God appeared in humanity.
For a lamp is a light in an earthen vessel: and a light in an earthen vessel is divinity
in flesh. Concerning which earthen vessel of His body, Wisdom Himself says: "My strength
is dried up like a potsherd. For because a potsherd is hardened in fire, His strength
dried up like a potsherd, because He strengthened the flesh He had assumed unto the glory
of resurrection through the tribulation of His passion. And when the lamp was lit, she
swept the house, because as soon as His divinity shone forth through the flesh, our whole
conscience was shaken.

For the house is swept when the human conscience is disturbed by consideration of its own
guilt. This word "swept" does not disagree with what is read in other manuscripts as
"cleansed," because indeed a wicked mind, unless it is first overturned through fear, is
not cleansed of its accustomed vices. Therefore, with the house swept, the drachma is
found, because when the conscience of man is disturbed, the likeness of the Creator is
restored in man. "And when she has found it, she calls together her friends and neighbors,
saying: Rejoice with me, because I have found the drachma which I had lost. Who are these
friends or neighbors except those heavenly powers already mentioned above? They are so
close to the supreme Wisdom because they approach Him through the grace of continual
vision. But among these things we should by no means carelessly overlook why this woman,
through whom the wisdom of God is figured, is said to have had ten drachmas, of which she
lost one, which she found when she searched for it. For the Lord created the nature of
angels and men to know Him, and when He willed it to endure unto eternity, He without
doubt created it in His own likeness. The woman had ten drachmas because there are nine
orders of angels.

But so that the number of the elect might be completed, man was created as the tenth, who
did not perish from his Creator even after his sin, because eternal Wisdom, flashing with
miracles through the flesh, restored him by the light of the earthen vessel. We have said
there are nine orders of angels, because we know from the testimony of sacred Scripture
that there are angels, archangels, virtues, powers, principalities, dominations, thrones,
cherubim, and seraphim. For nearly all pages of sacred Scripture testify that there are
angels and archangels. The books of the prophets frequently speak, as is well known, of
cherubim and seraphim. The apostle Paul also enumerates the names of four orders to the
Ephesians, saying: "Above every principality, and power, and virtue, and domination.
Writing again to the Colossians, he says: "Whether thrones, or powers, or principalities,
or dominations. He had already described dominations, principalities, and powers when
speaking to the Ephesians; but when about to say these things also to the Colossians, he
added thrones, about which he had not yet said anything to the Ephesians. Therefore, when
thrones are joined to those four which he mentioned to the Ephesians—that is,
principalities, powers, virtues, and dominations—there are five orders that are
specifically expressed. When angels and archangels, cherubim and seraphim are added to
these, without doubt nine orders of angels are found to exist. Hence also it is said
through the prophet to that angel who was created first: "You are the seal of likeness,
full of wisdom and perfect in beauty;

you were in the delights of the paradise of God. Here it should be noted that he is not
said to be made in the likeness of God, but the seal of likeness, so that because his
nature is more subtle, the image of God is understood to be expressed in him more
similarly. In that passage it is soon added: "Every precious stone was your covering:
sardius, topaz, and jasper, chrysolite, onyx, and beryl, sapphire, carbuncle, and emerald.
Behold, he named nine kinds of stones, because indeed there are nine orders of angels.
That first angel stood adorned and covered with these orders because, since he was placed
over all the hosts of angels, he was more glorious by comparison with them. But why have
we touched upon these choirs of persevering angels by enumeration, if we do not also
explain their ministries with some precision? For in the Greek language, angels are called
messengers, and archangels are called chief messengers. It should also be known that the
word "angel" is a name of office, not of nature. For those holy spirits of the heavenly
homeland are indeed always spirits, but they cannot always be called angels, since they
are angels only when something is announced through them; hence it is said through the
Psalmist: "Who makes His angels spirits. As if he were saying plainly: He who always has
them as spirits also makes them angels when He wills. Moreover, those who announce lesser
things are called angels, while those who announce the greatest things are called
archangels.

This is why not just any angel, but the archangel Gabriel, was sent to the Virgin Mary.
For it was fitting that the highest angel should come for this ministry, since he was
announcing the highest of all things. They are also designated by their own personal names
so that their names might indicate what they are capable of in their work. For in that
holy city, which perfect knowledge from the vision of almighty God completes, they are not
given their own names because their persons could not be known without names; rather, when
they come to minister something to us, they also take their names among us from their
ministries. Michael indeed means "Who is like God"; Gabriel, "the strength of God"; and
Raphael is called "the medicine of God. And whenever something of wondrous power is
accomplished, Michael is said to be sent, so that from the act itself and the name it may
be understood that no one can do what God is able to do. Hence that ancient enemy, who
through pride desired to be like God, saying:

"I will ascend into heaven, I will exalt my throne above the stars of heaven, I will sit
on the mountain of the covenant, on the sides of the north, I will ascend above the height
of the clouds, I will be like the Most High," when at the end of the world he is left to
his own power to be destroyed by the final punishment, is said to be about to fight with
the archangel Michael, as it is said through John: "There was a battle with the archangel
Michael," so that he who proudly raised himself to the likeness of God, slain by Michael,
might learn that no one rises to the likeness of God through pride. Gabriel, who is called
the strength of God, is also sent to Mary (Luke 1:26). For he came to announce him who
deigned to appear humble to conquer the powers of the air. Of whom it is said through the
Psalmist: "Lift up your gates, O princes, and be lifted up, eternal gates, and the King of
glory shall enter. Who is this King of glory? The Lord strong and mighty, the Lord mighty
in battle. And again: "The Lord of hosts, he is the King of glory. Therefore, he who was
the Lord of hosts and mighty in battle, coming to wage war against the powers of the air,
was to be announced through the strength of God.

Raphael also, as we said, is interpreted as the medicine of God, because when he touched
the eyes of Tobias as if through the office of healing, he wiped away the darkness of his
blindness. He therefore who is sent to heal was fittingly called the medicine of God. But
since we have briefly touched upon the names of angels by interpretation, it now remains
for us to briefly explain the very terms of their offices. For indeed those spirits are
called Virtues through whom signs and miracles are performed more frequently. Powers also
are called those who have received this more powerfully than others in their order, so
that the adverse powers are subject to their authority, by whose power they are restrained
lest they prevail to tempt the hearts of men as much as they wish. Principalities also are
called those who preside over the good spirits of angels themselves, who, while they
arrange what things are to be done by others subject to them, act as rulers over them for
carrying out the divine ministries. Dominions, however, are called those who transcend
even the powers of the principalities by a lofty dissimilarity. For to rule as a prince is
to stand first among the rest, but to dominate is to possess even all those who are
subject. Those hosts of angels, therefore, which are preeminent with wondrous power, are
called Dominions because the rest are subject to them for obedience.

Thrones also are those hosts which are so called because Almighty God always presides over
them for exercising judgment. For since in Latin speech we call thrones "seats," those are
called thrones of God who are filled with such great grace of divinity that the Lord sits
in them and through them decrees His judgments. Whence it is also said through the
Psalmist: "You sit upon the throne, you who judge equity. Cherubim also means fullness of
knowledge. And those more sublime hosts are therefore called Cherubim because they are
filled with knowledge so much more perfect as they contemplate the brightness of God more
closely; so that, according to the measure of the creature, they know all things fully in
proportion as they approach the vision of their Creator through the merit of their
dignity. Seraphim also are called those hosts of holy spirits which burn with incomparable
love from the singular nearness of their Creator. For Seraphim are called burning or
kindling. Because they are so joined to God that no other spirits stand between them and
God, they burn so much more as they see Him more closely. Their flame indeed is love,
because the more subtly they behold the brightness of His divinity, the more powerfully
they are inflamed in love of Him. But what does it profit us to touch briefly upon these
matters concerning the angelic spirits, if we do not strive to apply them also to our own
advancement through suitable reflection?

For since that heavenly city consists of angels and men, to which we believe the human
race ascends in such number as equals the elect angels who remained there, as it is
written: "He set the boundaries of the nations according to the number of the angels of
God," we too ought to draw something from those distinctions of the heavenly citizens for
the use of our own way of life, and inflame ourselves with good pursuits toward growth in
virtues. For since such a multitude of men is believed to ascend there as equals the
multitude of angels that remained, it follows that those men who return to the heavenly
homeland should imitate something from those hosts as they return there. For the different
ways of life of men correspond distinctly to the orders of individual hosts, and they are
assigned to their lot through similarity of life. For there are many who grasp small
things, yet do not cease to announce piously these same small things to their brethren.
These therefore run to be numbered among the angels. And there are some who, refreshed by
the gift of divine generosity, are able both to grasp and to announce the highest secrets
of heaven. Where then are these assigned except among the number of archangels? And there
are others who do wondrous things and powerfully work signs. Where then do these belong
except to the lot and number of the heavenly Virtues?

And there are some who even drive malign spirits from possessed bodies and cast them out
by the power of prayer and the force of received authority. Where then do these obtain
their reward except among the number of the heavenly Powers? And there are some who
through received virtues even transcend the merits of elect men, and since they are better
than the good, they also rule over their elect brethren. Where then have these received
their lot except among the numbers of Principalities? And there are some who so dominate
all vices and all desires within themselves that by the very right of their purity they
are called gods among men; whence also it is said to Moses: "Behold, I have made you a god
to Pharaoh. Where then do these run except among the numbers of Dominations? And there are
some who, while they rule themselves with watchful care, and while they examine themselves
with anxious attention, always clinging to divine fear, receive this as a gift of virtue:
that they can rightly judge others as well. While divine contemplation is indeed present
to their minds, the Lord, presiding in them as on His throne, examines the deeds of others
and wonderfully dispenses all things from His seat. What then are these except thrones of
their Creator? Or where are they enrolled except among the numbers of the heavenly Seats?
While the holy Church is governed through them, often even the elect are judged concerning
certain of their weak actions.

And there are some who are so full of love for God and neighbor that they may rightly be
called Cherubim. For since, as we said before, Cherubim means fullness of knowledge, and
we have learned from Paul's saying that love is the fullness of the law, all who are more
fully filled than others with love of God and neighbor have received the lot of their
merits among the numbers of the Cherubim. And there are some who, kindled by the flames of
heavenly contemplation, pant only for desire of their Creator, desire nothing more in this
world, are fed solely on love of eternity, cast aside all earthly things, transcend in
mind all temporal things, love and burn, and rest in their very burning; by loving they
burn, by speaking they kindle others also, and those whom they touch with their word they
immediately cause to burn with love of God. What then should I call these except Seraphim,
whose heart, turned into fire, both shines and burns, because they both illuminate the
eyes of minds toward heavenly things and, by causing compunction, purge the rust of vices
in tears? Those therefore who are thus inflamed with love of their Creator—where have they
received the lot of their calling except among the number of the Seraphim? But as I speak
these things, dearest brethren, turn yourselves inward to yourselves, examine the merits
and thoughts of your secret hearts.

See whether you already do anything good within yourselves, see whether you find the lot
of your calling among the number of these hosts that we have briefly touched upon. But woe
to the soul that recognizes nothing in itself of these good things we have enumerated, and
a yet worse woe threatens it if it both understands itself to be deprived of gifts and
does not groan at all. Whoever therefore is such, my brethren, is greatly to be lamented,
because he does not lament. Let us therefore consider the received gifts of the elect, and
with what virtue we can, let us pant for love of so great a lot. Let him who does not
recognize in himself the grace of gifts groan. But let him who recognizes lesser things in
himself not envy others their greater things, because those heavenly distinctions of
blessed spirits are so established that some are set over others. Indeed, Dionysius the
Areopagite, that ancient and venerable Father, is said to declare that from the lesser
hosts of angels some are sent forth to fulfill their ministry either visibly or invisibly,
namely because angels or archangels come for human consolation. For those higher hosts
never withdraw from the inner places, since those who are preeminent have no function of
external ministry. This seems to be contradicted by what Isaiah says: "And one of the
Seraphim flew to me, and in his hand was a coal which he had taken with tongs from the
altar, and he touched my mouth.

But in this statement of the prophet, he wants it understood that the spirits who are sent
receive the name of those whose office they perform. For the angel who carries a coal from
the altar to burn up the sins of speech is called a Seraphim, which means burning. This
interpretation is also believed to be supported not unsuitably by what is said through
Daniel: "Thousands of thousands ministered to him, and ten thousand times a hundred
thousand stood before him. For ministering is one thing, and standing before is another,
because those minister to God who also go out to us announcing; but those stand before who
so enjoy inward contemplation that they are not at all sent forth to accomplish external
works. But because in certain passages of Scripture we have learned that some things are
done through the cherubim, and other things through the seraphim, whether they do these
things by themselves, or whether they are done through the hosts subject to them, which,
as is said, receive the names of the greater ones because they come from the greater ones,
we do not wish to affirm what we do not prove by clear testimonies. This, however, we know
most certainly, that to carry out service from above, some spirits send others, as the
prophet Zechariah testifies, who says: Behold, the angel who was speaking in me went
forth; and behold, another angel went forth to meet him, and he said to him: Run, and
speak to this young man, saying:

Jerusalem shall be inhabited without walls. For when an angel says to an angel "Run and
speak," there is no doubt that one sends another. Those who are sent are lesser, those who
send are greater. But this too we hold as certain concerning those very hosts that are
sent, that even when they come to us, they so fulfill their ministry externally that they
are never absent internally through contemplation. Therefore they are both sent and stand
before him, because although the angelic spirit is circumscribed, yet the supreme spirit
himself, who is God, is not circumscribed. And so the angels, even when sent, are before
him, because wherever they go when sent, they run within him. It should also be known that
often the very orders of blessed spirits take on the names of orders neighboring them. For
we have said that the Thrones, that is, the seats of God, are a special order of blessed
spirits, and yet it is said by the Psalmist: "You who sit upon the cherubim, appear,"
because, evidently, since in those very distinctions of hosts the cherubim are joined to
the thrones, the Lord is said to sit even upon the cherubim by equality with the
neighboring host. For thus in that highest city certain things are special to each, yet
they are common to all; and what each one has in part within himself, this he possesses
fully in another order. But they are not commonly reckoned by one and the same name for
this reason:

that order ought to be called by the private name of each thing which has received this
more fully as a gift. For we have said that seraphim means burning, and yet all burn
equally with love of the Creator. Cherubim indeed means fullness of knowledge, and yet who
there is ignorant of anything where all together see God himself, the fountain of
knowledge? Those hosts also over which the Creator presides are called thrones, but who
can be blessed unless his Creator presides over his mind? Therefore what are possessed in
part by all have been given as a private name to those who have received these more fully
as a gift. For even if some things there are possessed by some in such a way that they
cannot be possessed by others, just as dominations and principalities are called by a
special name, all things there belong to each, because through the love of the Spirit what
belongs to one is possessed by others. But behold, while we search out the secrets of the
heavenly citizens, we have digressed far from the order of our exposition. Let us
therefore sigh toward those of whom we speak, but let us return to ourselves. For we ought
to remember that we are flesh. Let us be silent meanwhile about the secrets of heaven, but
before the eyes of our Creator let us wipe away the stains of our dust with the hand of
repentance. Behold, divine mercy itself promises, saying:

There shall be joy in heaven over one sinner doing penance; and yet through the prophet
the Lord says: In whatever day the just man shall sin, all his righteousnesses shall be in
oblivion before me. Let us consider, if we can, the dispensation of heavenly loving-
kindness. To those who stand, if they should fall, he threatens punishment; but to the
fallen, that they might desire to rise, he promises mercy. He terrifies those, lest they
presume upon their good works; he comforts these, lest they despair in their evils. You
are just—fear wrath, lest you fall; you are a sinner—trust in mercy, that you may rise.
But behold, we have already fallen, we have been utterly unable to stand, we lie in our
wicked desires. But he who struck us down when we were upright still waits, and urges us
to rise. He opens the bosom of his loving-kindness, and seeks to receive us back to
himself through repentance. But we cannot do penance worthily unless we also know the
manner of that same penance. For to do penance is both to bewail the evils committed, and
not to commit things that must be bewailed. For he who so deplores some sins while yet
committing others, still either pretends to do penance or does not know what it is. For
what does it profit if someone weeps for sins of lust, and yet still pants with the
burning heat of avarice?

Or what does it profit if he now mourns the faults of anger, and yet still wastes away
with the torches of envy? But what we say is far too little, that he who deplores sins
should by no means commit things to be deplored, and that he who bewails vices should fear
to perpetrate vices. 16. For one must consider most carefully that he who remembers having
committed unlawful things should strive to abstain even from certain lawful things, so
that through this he may make satisfaction to his Creator, that he who has committed
forbidden things ought to cut off from himself even permitted things, and should reproach
himself in the least matters who remembers having sinned in the greatest. What I say is
excessive, unless I confirm these things from testimonies of sacred Scripture. The Law of
the Old Testament certainly forbids coveting another's wife, but it does not punish a king
for commanding brave deeds of soldiers, or for desiring water. And we all know that David,
pierced by the sword of concupiscence, both coveted and took away another man's wife.
Fitting scourges followed his fault, and he corrected the evil he had perpetrated through
the lamentations of penance. When long afterward he sat against the battle lines of
enemies, he wished from desire to drink water from the cistern of Bethlehem. His chosen
soldiers, breaking through the midst of the opposing forces, brought back unharmed the
water the king had desired.

But the man instructed by scourges immediately reproached himself for having desired water
at the peril of his soldiers, and pouring it out, he offered it to the Lord, as it is
written there: He poured it out to the Lord. For the water poured out was turned into a
sacrifice to the Lord, because he slew the fault of concupiscence through the penance of
his self-reproach. He therefore who once did not at all fear to covet another's wife,
afterward was even afraid because he had coveted water. For since he remembered having
perpetrated unlawful things, now stern against himself, he abstained even from lawful
things. Thus, thus do we do penance, if we perfectly bewail what we have committed. Let us
consider the heavenly riches of our Creator. He saw us sin, and bore with us. He who
forbade us to sin before our fault does not cease even after our fault to wait for us to
seek pardon. Behold, He whom we despised calls us. We have turned away from Him, and yet
He does not turn away. Whence it is well said through Isaiah: And your eyes shall see your
teacher, and your ears shall hear the voice of one warning from behind your back. Man was
warned as if to his face when, created for righteousness, he received the precepts of
rectitude. But when he despised these same precepts, he turned, as it were, the back of
his mind to his Creator's face.

But behold, He still follows behind and warns, because even though He has been despised by
us, yet He does not cease to call us. We have turned our back to His face, as it were,
whose words we despise, whose precepts we trample underfoot; but standing behind our back
He calls us back though we are turned away, He who both sees that He is despised and yet
cries out through His precepts, waits through His patience. Consider therefore, dearest
brothers, if any servant of yours were suddenly to become proud while you were speaking to
him, and were to turn his back to your face, would not his master, being despised, strike
his pride and inflict wounds of severe punishment? Behold, by sinning we have turned our
backs to the face of our Creator, and yet we are endured. He graciously calls back those
who have proudly turned away, and He who could strike us as we turn away instead promises
rewards if we return. Therefore let such great mercy of our Creator soften the hardness of
our guilt, and let man, who could have experienced the evil he did by being struck, at
least blush with shame at being waited for. I briefly relate a matter, brothers, which I
learned from the account of the venerable man Maximian, then the father and priest of my
monastery, but now bishop of Syracuse. If you listen to this attentively, I believe it
will greatly benefit your charity.

In our own times there was a certain Victorinus, who was also called by another name,
Aemilianus, not lacking in substance according to a moderate way of life; but because the
sin of the flesh often reigns amid abundance of possessions, he fell into a certain crime,
which he ought greatly to have feared, and to have thought about the enormity of his own
death. Therefore, struck with compunction by consideration of his guilt, he rose up
against himself, abandoned all things of this world, and sought a monastery. In that
monastery, indeed, he showed himself of such great humility and such great strictness
toward himself, that all the brothers who had grown there in the love of God were
compelled to despise their own lives when they saw his penance. For he strove with the
whole effort of his mind to crucify his flesh, to break his own will, to seek secret
prayers, to wash himself daily with tears, to desire contempt of himself, and to fear
veneration offered by the brothers. He had been accustomed to anticipate the nightly
vigils of the brothers; and because the mountain on which the monastery was situated
jutted out on one side in a more secluded area, he had made it his custom to go out there
before the vigils, so that he might slay himself daily in the weeping of penance, the more
secretly, the more freely.

For he contemplated the severity of his coming Judge, and, already in harmony with that
same Judge, he punished in tears the guilt of his crime. One night, however, the abbot of
the monastery, being awake, observed him secretly going out and followed him outside with
slow step. When he saw him prostrate in prayer on the secluded side of the mountain, he
wished to wait until he arose, so that he might also observe the very perseverance of his
prayer, when suddenly a light sent from heaven was poured out over him who lay prostrate
in prayer; and such great brightness spread in that place that the whole part of that
region grew white from the same light. When the abbot saw this, he trembled and fled. And
when after a long space of time that same brother had returned to the monastery, his
abbot, in order to learn whether he had recognized the outpouring of so great a light upon
himself, endeavored to question him, saying: "Where were you, brother? But he, believing
he could remain hidden, answered that he had been in the monastery. When he denied it, the
abbot was compelled to say what he had seen. But he, seeing that he had been discovered,
also revealed what had been hidden from the abbot, adding: "When you saw the light
descending upon me from heaven, a voice also came at the same time, saying: 'Your sin is
forgiven.'" And indeed Almighty God could have pardoned his sin in silence;

but by speaking through a voice, by shining through light, He wished to strike our hearts
to penance by the example of His mercy. We marvel, dearest brothers, that the Lord struck
down His persecutor Saul from heaven, spoke to him from heaven. Behold, in our times also
a sinner doing penance heard a voice from the heavens. To him it was said: "Why do you
persecute me? But this man merited to hear: "Your sin is forgiven. Far inferior in merits
is this penitent sinner compared to Paul. But because we are still speaking here of Saul
breathing the cruelty of slaughter, let it be permitted to say boldly that Saul on account
of pride heard a voice of rebuke, but this man on account of humility heard a voice of
consolation. Because humility had cast him down, divine mercy raised him up; because pride
had exalted the other, divine severity humbled him. Therefore have confidence, my
brothers, in the mercy of our Creator; consider what you do, reconsider what you have
done. Look upon the generosity of heavenly mercy, and come with tears to the merciful
Judge while He still waits. For considering that He is just, do not neglect your sins; but
considering that He is merciful, do not despair. God made man gives man confidence before
God. There is great hope for us who do penance, because our advocate has become our judge.
Who lives and reigns with the Father and the Holy Spirit, God forever and ever. Amen.

HOMILY 35

Delivered to the people in the basilica of Saint Mennas the martyr, on the day of his
birth.

Reading of the Holy Gospel According to Luke

At that time, Jesus said to his disciples: When you shall hear of wars and seditions, be
not terrified; these things must first come to pass, but the end is not yet at hand. Then
he said to them: Nation shall rise against nation, and kingdom against kingdom; and there
shall be great earthquakes in various places, and pestilences and famines, and terrors
from heaven, and there shall be great signs. But before all these things, they shall lay
their hands upon you and persecute you, delivering you up to synagogues and prisons,
dragging you before kings and governors for my name's sake. And these things shall happen
to you for a testimony. Lay it up therefore in your hearts not to meditate beforehand how
you shall respond. For I will give you a mouth and wisdom, which all your adversaries
shall not be able to resist and contradict. And you shall be betrayed by parents and
brethren and kinsmen and friends, and some of you they shall put to death. And you shall
be hated by all men for my name's sake, yet not a hair of your head shall perish. In your
patience you shall possess your souls. Because we have journeyed rather far from the city,
lest a later hour hinder us from returning, it is necessary that a shorter discourse pass
through the exposition of the holy Gospel.

Our Lord and Redeemer announces beforehand the evils that precede the perishing world, so
that the things to come may disturb us less because they have been foreknown. For missiles
that are foreseen strike less forcefully; and we endure the evils of the world more
tolerably if we are fortified against them by the shield of foreknowledge. For behold he
says: "When you hear of wars and seditions, do not be terrified; for these things must
happen first, but the end is not yet at once. The words of our Redeemer must be weighed
carefully, through which he announces that we will suffer one thing internally, another
externally. For wars indeed pertain to enemies, seditions to citizens. Therefore, to
indicate that we are troubled both internally and externally, he declares that we suffer
one thing from enemies, another from brothers. But since the end does not immediately
follow when these evils come first, he adds: "Nation will rise against nation, and kingdom
against kingdom; and there will be great earthquakes in various places, and pestilences
and famines, and terrors from heaven; and there will be great signs. Or as is found in
certain manuscripts: "Terrors from heaven and storms. And afterward it is added: "And
there will be great signs. The final tribulation is preceded by many tribulations, and
through the frequent evils that come before, the perpetual evils that will follow are
indicated.

And therefore after wars and seditions the end does not come immediately, because many
evils must run before, so that they may be able to announce evil without end. But since so
many signs of disturbance have been mentioned, we ought to touch briefly upon the
consideration of each one, because it is necessary that we suffer some things from heaven,
some from earth, some from the elements, some from men. For he says: "Nation will rise
against nation"—behold the disturbance of men; "there will be great earthquakes in various
places"—behold the look of wrath from above; "there will be pestilences"—behold the
disorder of bodies; "there will be famine"—behold the barrenness of the earth; "terrors
from heaven and storms"—behold the disorder of the air. Because therefore all things are
to be brought to an end, before the end all things are disturbed; and we who have sinned
in all things are struck in all things, so that what is said may be fulfilled: "And the
world will fight on his behalf against the senseless. For all things that we received for
the use of life we have turned to the use of sin, but all things that we bent to the use
of wickedness are turned against us for the use of vengeance. Indeed we turned the
tranquility of human peace to the use of vain security; we loved the pilgrimage of earth
as if it were our homeland's dwelling; we reduced the health of bodies to the use of
vices;

we twisted the abundance of plenty not to the necessity of the flesh but to the perversity
of pleasure; we forced even the serene enticements of the air to serve our love of earthly
delight. Rightly therefore it remains that all things strike us together, which all
together served our vices in evil subjection, so that as many joys as we previously had
unharmed in the world, so many torments from it we are afterward compelled to feel. But it
should be noted what is said: "Terrors from heaven and storms. Since winter storms usually
come according to the order of the seasons, why are storms predicted here as a sign of
destruction, unless because the Lord announces that storms will come that in no way keep
the order of the seasons? For those that come in an orderly fashion are not a sign; but
storms are a sign that confound even the appointed times of the seasons themselves. This
we too have recently experienced, because we saw the entire summer season turned into
winter rains. But because all these things come not from the injustice of the one striking
but from the merit of the world that suffers, the deeds of wicked men are set forth first
when it is said: "But before all these things they will lay their hands upon you and
persecute you, and deliver you to synagogues, leading you before kings and governors for
my name's sake. As if he were saying openly:

First the hearts of men are disturbed, and afterward the elements, so that when the order
of things is thrown into confusion, it may be shown from what retribution this comes. For
although the end of the world depends on its own order, it is made known that it finds
certain more perverse people who may worthily be crushed by its ruins, when it is added:
"Leading you before kings and governors for my name's sake. But these things will happen
to you for a testimony. For a testimony, clearly, of whom, unless of those who either
inflict death by persecuting or who see and do not imitate? For the death of the just is a
help to the good and a testimony against the wicked, so that the perverse may perish
without excuse from the very thing whence the elect take an example that they may live.
But upon hearing so many terrors, the hearts of the weak could be disturbed, and therefore
consolation is added when it is immediately subjoined: "Settle it therefore in your hearts
not to premeditate how you will answer. For I will give you a mouth and wisdom, which all
your adversaries will not be able to resist or contradict. As if He openly says to His
weakening members: Do not be terrified, do not be afraid; you approach the contest, but I
fight; you utter the words, but I am the one who speaks. It follows:

"But you will be betrayed by parents and brothers, and relatives and friends, and they
will put some of you to death. Evils inflicted by strangers cause lesser pain. But those
torments rage more fiercely within us which we suffer from those in whose minds we had
confidence, because along with bodily harm, the evils of lost love torment us. Hence it is
that the Lord says through the Psalmist concerning Judas His betrayer: "Indeed if my enemy
had cursed me, I would have borne it; and if he who hated me had spoken great things
against me, I would certainly have hidden myself from him. But you, a man of one mind with
me, my guide and my acquaintance, who took sweet food together with me, we walked in the
house of God with agreement. And again: "The man of my peace in whom I trusted, and who
ate my bread, has greatly plotted treachery against me. As if He says in plain words about
His betrayer: I bore his transgression all the more gravely because I perceived it from
one who seemed to be mine. All the elect, therefore, because they are members of the
supreme Head, also follow their Head in sufferings, so that they feel those very people as
adversaries in their death from whose life they had confidence, and their reward of labor
increases all the more as the gain of their virtue profits from another's loss of love.

But because the things foretold concerning the affliction of death are harsh, consolation
is immediately added concerning the joy of the resurrection, when it is said: "Not a hair
of your head shall perish. We know, brothers, that flesh when cut feels pain, but hair
when cut does not feel pain. Therefore He says to His martyrs: "Not a hair of your head
shall perish," clearly saying: Why do you fear that what feels pain when cut may perish,
when even that which does not feel pain when cut cannot perish in you? There follows: "In
your patience you shall possess your souls. The possession of the soul is placed in the
virtue of patience because patience is the root and guardian of all virtues. Through
patience we truly possess our souls, because while we learn to master ourselves, we begin
to possess that very thing which we are. Patience, however, is to endure the evils of
others with equanimity, and to feel no sting of resentment even against the one who
inflicts the evils. For whoever bears the evils of a neighbor in such a way that he
nevertheless grieves silently and seeks an opportunity for fitting retribution does not
display patience but merely shows it outwardly. For it is written: "Love is patient, love
is kind. It is patient so as to bear the evils of others, and kind so as to love even
those whom it bears. Hence Truth says through Himself:

"Love your enemies, do good to those who hate you, pray for those who persecute and
slander you. It is therefore a virtue before men to tolerate adversaries, but the virtue
before God is to love them, because God accepts only that sacrifice which the flame of
charity kindles before His eyes on the altar of good works. 5. But it should be known that
very often we seem to be patient only because we cannot repay evils. But whoever does not
repay evil because he is unable to, without doubt, as we said, is not patient, because
patience is sought not in outward show but in the heart. Through the vice of impatience,
doctrine itself, the nurse of virtues, is scattered. For it is written: "A man's learning
is known through patience. Therefore, the less patient anyone is shown to be, the less
learned he is shown to be. For one cannot truly impart good things by teaching if he does
not know how to tolerate the evils of others with equanimity in his way of living. For
Solomon again indicates how great is the height at which the virtue of patience excels,
saying: "The patient man is better than the strong man, and he who rules his spirit than
he who captures cities. It is therefore a lesser victory to capture cities, because what
is conquered is external. But what is conquered through patience is greater, because the
mind is overcome by itself, and it subjects itself to itself, when patience prostrates it
in the humility of forbearance.

But it should be known that it very often happens to patient people that at the very time
when they suffer adversities or hear insults, they are struck by no grief, and they
display patience in such a way that they take care also to guard the innocence of their
heart. But when after a little while they recall to memory those very things they endured,
they are inflamed by the fire of most vehement grief, they seek occasions for revenge, and
they lose in their reconsideration, judging themselves, the meekness they had while
enduring. The cunning adversary wages war against two people: inflaming one to be the
first to hurl insults, while provoking the other to return insults when injured. But since
the one whom he stirred to utter insults has already emerged as his victor, he grieves
more bitterly against the one whom he could not move to return injuries. Thus it happens
that he rises up with all his strength against the one whom he observes to have bravely
endured insults. Since he could not move him during the very hurling of injuries, he
withdraws for a time from open battle, seeks an opportunity for deception in secret
thought, and he who lost in public warfare burns to lay hidden ambushes. For now in a time
of quiet he returns to the victor's mind and brings back to memory either losses of
possessions or the darts of injuries.

Greatly exaggerating everything that was inflicted upon him, he shows it to have been
intolerable, and disturbs the mind of the one at rest with such fury that often a patient
man, now a captive after his victory, is ashamed that he bore those things with
equanimity. He grieves that he did not return insults and seeks to repay worse if the
opportunity should arise. To whom, then, are such people similar, if not to those who are
victorious on the battlefield through courage, but are afterwards captured within the city
walls through negligence? To whom are they similar, if not to those whom a severe illness
striking suddenly does not take from life, but whom a recurring fever coming lightly
kills? Therefore, he truly preserves patience who both tolerates the evils of others
without distress for the time being, and reflecting on these same things, rejoices that he
endured such things—lest the good of patience perish in time of quiet which was guarded
during disturbances. But because we celebrate today the birthday of a martyr, my brothers,
we ought by no means to consider ourselves strangers to the virtue of his patience. For
if, with the Lord helping us, we strive to preserve the virtue of patience, we both live
in the peace of the Church and yet hold the palm of martyrdom. For there are two kinds of
martyrdom: one in the mind, another in the mind together with action. And so we can be
martyrs even if we are not slain by any sword of persecutors.

For to die at the hands of a persecutor is martyrdom in open deed; but to bear insults, to
love one who hates us, is martyrdom in hidden thought. For that there are two kinds of
martyrdom, one in hidden deed, another in public, the Truth testifies, who asks the sons
of Zebedee, saying: "Can you drink the cup that I am about to drink? When they immediately
answered Him: "We can," the Lord at once replied, saying: "You shall indeed drink my cup.
For what do we understand by the cup except the suffering of the Passion? Of which He says
elsewhere: "Father, if it be possible, let this cup pass from me. And the sons of Zebedee,
that is, James and John, did not both die through martyrdom, and yet both heard that they
would drink the cup. For John did not end his life through martyrdom, yet he was a martyr,
because the suffering that he did not undergo in body he preserved in mind. Therefore, by
this example, we too can be martyrs without the sword, if we truly guard patience in our
soul. I do not think it beside the point, dearest brothers, if I speak to you one example
of preserving patience for your edification. There was in our days a certain man named
Stephen, father of a monastery situated near the walls of the city of Rieti, a man of
great holiness, singular in the virtue of patience. And many still survive who knew him
and relate both his life and his death.

His speech was unpolished, but his life was learned. He had despised all things for love
of the heavenly fatherland; he fled from possessing anything in this world; he avoided the
tumults of men and was intent upon frequent and prolonged prayers. Yet the virtue of
patience had grown exceedingly strong in him, so that he considered anyone who had caused
him some trouble to be his friend; he returned thanks for insults; if any loss had been
inflicted upon him in his very poverty, he counted this the greatest gain; he regarded all
his adversaries as nothing other than helpers. When the day of death pressed him to depart
from the body, many gathered together to commend their souls to so holy a soul as it
departed from this world. And while all those who had gathered stood around his bed, some
saw with their bodily eyes angels entering, but they were utterly unable to say anything;
others saw nothing at all; but all who were present were struck with such violent fear
that no one was able to stand there while that holy soul was departing. And so both those
who had seen and those who had seen nothing at all, all struck and terrified by the same
fear, fled, and no one was able to stand by him as he died. Consider therefore, brothers,
how the almighty God terrifies when he comes as a strict judge, if he so terrified those
standing by when he came gracious and rewarding;

or how he can be feared when he can be seen, if he so prostrated the minds of those
present even when he could not be seen. Behold, dearest brothers, that patience preserved
in ecclesiastical peace raised him to what a height of recompense. What did his Creator
give him inwardly, concerning whom such great glory was made known to us outwardly on the
day of his departure? With whom should we believe him to be joined except the holy
martyrs, whom, with bodily eyes also bearing witness, we know to have been received by
blessed spirits? He did not fall struck down by any sword, and yet in his departure he
received the crown of patience which he had held in his mind. We prove daily that what was
said before us is true: that holy Church, full of the flowers of the elect, has lilies in
peace, roses in war. It should also be known that the virtue of patience is usually
exercised in three ways. For there are some things we endure from God, others from the
ancient adversary, and others from our neighbor. From our neighbor we endure persecutions,
losses, and insults; from the ancient adversary, temptations; and from God, we bear
chastisements.

But in all these three ways, the mind must watch itself with a vigilant eye, lest against
the evils of a neighbor it be drawn to return evil, lest against the temptations of the
adversary it be seduced into delight or consent to sin, lest against the chastisements of
its Maker it rush into excessive murmuring. For the adversary is perfectly conquered when
our mind is not drawn to delight or consent amid his temptations, when it is guarded from
hatred amid the insults of a neighbor, and when it is restrained from murmuring amid the
chastisements of God. Nor, in doing these things, should we seek present goods to be given
to us in return; for in exchange for the labor of patience, the goods of the life to come
are to be hoped for, so that the reward of our labor may begin when all labor has
completely ceased. Hence it is also said through the Psalmist: "The poor shall not be
forgotten forever; the patience of the poor shall not perish forever. For the patience of
the poor seems to have perished when nothing is repaid to the humble for it in this life.
But the patience of the poor shall not perish forever, because its glory is received when
all toilsome things are ended together. Therefore, brothers, preserve patience in your
mind, and when circumstances demand it, exercise it in action. Let no insulting words move
any of you to hatred of your neighbor; let no losses of perishable things disturb you.

For if with a steadfast mind you fear lasting losses, you do not consider the losses of
passing things to be serious; if you behold the glory of eternal recompense, you do not
grieve over temporal injury. Therefore tolerate your adversaries, but love as brothers
those whom you tolerate. Seek eternal rewards in exchange for temporal losses. And let no
one among you trust that he can accomplish this by his own strength, but obtain through
prayers that he who commands this may himself grant it. And we know that he gladly hears
those who ask, when what is asked to be given is what he commands. When he is continually
implored in prayer, he swiftly aids in temptation, through Jesus Christ our Lord, who
lives and reigns as God with him in the unity of the Holy Spirit, forever and ever. Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 36

Delivered to the people in the basilica of the blessed apostles Philip and James, on the
second Sunday after Pentecost.

A Reading from the Holy Gospel According to Luke

At that time, Jesus told this parable to the Pharisees: A certain man made a great supper
and invited many. And he sent his servant at the hour of supper to tell those who were
invited to come, for all things were now ready. And they all began at once to make
excuses. The first said to him: I have bought a farm, and I must go out and see it; I ask
you, have me excused. And another said: I have bought five yoke of oxen, and I am going to
test them; I ask you, have me excused. And another said: I have married a wife, and
therefore I cannot come. And the servant returned and reported these things to his master.
Then the master of the house, being angry, said to his servant: Go out quickly into the
streets and lanes of the city, and bring in here the poor and the feeble, and the blind
and the lame. And the servant said: Lord, it has been done as you commanded, and still
there is room. And the Lord said to the servant: Go out into the highways and hedges, and
compel them to come in, that my house may be filled. For I say to you that none of those
men who were invited shall taste my supper. This is the distinction, dearest brothers,
that usually exists between the delights of the body and those of the heart:

bodily delights, when they are not possessed, kindle in themselves a serious desire, but
when possessed and consumed, they immediately turn the one eating them into disgust
through satiety. Spiritual delights, on the contrary, when not possessed are treated with
disgust, but when possessed they are desired; and the more they are hungered for by the
one eating, the more they are also consumed by the one hungering. In the former, the
appetite pleases but the experience displeases; in the latter, the appetite is of little
account, but the experience pleases more. In the former, appetite generates satiety, and
satiety generates disgust; but in the latter, appetite generates satiety, and satiety
generates appetite. For spiritual delights increase desire in the mind while they satisfy,
because the more their flavor is perceived, the more one recognizes what should be loved
more eagerly. And therefore, when not possessed, they cannot be loved, because their
flavor is unknown. For who is able to love what he does not know? Hence the Psalmist
admonishes us, saying: "Taste and see that the Lord is sweet. As if he were saying openly:
You do not know his sweetness if you do not taste it at all. But touch the food of life
with the palate of your heart, so that by proving its sweetness you may be able to love
it. Man lost these delights when he sinned in paradise; he went outside when he closed his
mouth to the food of eternal sweetness.

Hence we also, born into the hardship of this pilgrimage, have come here already full of
disgust, nor do we know what we ought to desire; and the disease of our disgust increases
all the more as the soul distances itself further from eating that sweetness; and it no
longer desires internal delights precisely because it has long since lost the habit of
consuming them. Therefore we waste away in our disgust, and we are wearied by the long
plague of fasting. And because we are unwilling to taste inwardly the sweetness prepared
for us, we wretches love our hunger outside. But the heavenly mercy does not abandon those
who abandon it. For he recalls those despised delights to the eyes of our memory, and sets
them before us; in his promise he shakes off our torpor, and invites us to repel our
disgust. For he says: "A certain man made a great supper, and invited many. Who is this
man, except he of whom it is said through the Prophet: "And he is a man, and who has known
him? He made a great supper, because he prepared for us the fullness of inward sweetness.
He invited many, but few come, because sometimes those very ones who are subject to him
through faith contradict his eternal banquet by living wickedly. It follows: "And he sent
his servant at the hour of supper to tell those who were invited to come. What is the hour
of supper, except the end of the world?

In which we certainly are, as Paul long ago testifies, saying: "We are those upon whom the
ends of the ages have come. If therefore it is already the hour of supper when we are
called, the less should we excuse ourselves from the banquet of God, the more we perceive
that the end of the age has drawn near. For the more we consider that nothing remains, the
more we ought to fear lest the time of grace that is at hand be lost. Moreover, this
banquet of God is called not a dinner but a supper, because after dinner a supper remains,
but after supper no banquet remains. And because the eternal banquet of God will be
prepared for us at the end, it was right that this should be called not a dinner but a
supper. But who is designated by this servant, who is sent by the householder to invite,
except the order of preachers? Of which order, although we are still unworthy, although we
are burdened by the weight of our sins, nevertheless we too are in these days, and when I
speak something to you concerning your edification, this is what I do, for I am a servant
of the supreme householder. When I admonish you to contempt of the world, I come to invite
you to the supper of God. Let no one despise me in this place on my own account. And if I
appear in no way worthy to invite, yet great are the delights which I promise.

Often, my brothers, what I say tends to happen, that a powerful person has a despised
servant; and when through him he sends some message to his own people or to strangers, the
person of the speaking servant is not despised, because reverence for the sending master
is preserved in the heart. Nor do those who hear consider through whom, but what or from
whom they hear. So therefore, brothers, so conduct yourselves, and if perhaps you rightly
despise us, yet preserve in your mind reverence for the Lord who calls. Willingly obey to
become guests of the supreme householder. Examine your hearts, and drive out from them
deadly disgust. For to repel your disgust, all things are now prepared. But if you are
still carnal, perhaps you seek carnal feasts. Behold, those very carnal feasts have been
converted into spiritual nourishment for you. For to wipe away the disgust of your mind,
that singular lamb has been slain for you at the supper of the Lord. But what are we to
do, we who see that what follows still happens among many? "And they all began at once to
make excuse. God offers what ought to have been asked for; He wishes to give unasked what
could scarcely have been hoped for even if He had deigned to grant it when asked, yet He
is despised; He announces that the delights of eternal refreshment are prepared, and yet
all together make excuse.

Let us place before the eyes of our mind the least things, that we may be able to worthily
weigh the greater. If some powerful man were to send to invite any poor person, what,
brothers, I ask, what would that poor man do, except rejoice at that very invitation of
his, give a humble response, change his garment, hasten to go as quickly as possible, lest
another arrive at the banquet of the powerful man before him? Therefore a rich man
invites, and a poor man hastens to come; we are invited to God's banquet, and we make
excuses. But behold, amid these things I can estimate what your hearts answer to
themselves. For perhaps in secret thoughts they say to themselves: We do not wish to make
excuse, for we rejoice both to be called and to arrive at that banquet of heavenly
refreshment. Those who speak such things to you, their minds speak truth, if they do not
love earthly things more than heavenly, if they are not occupied more with bodily matters
than with spiritual. Hence here also the very cause of those making excuses is added, when
it is immediately brought in: The first said: I have bought a farm, and I must go out and
see it; I pray you, have me excused. What is designated by the farm except earthly
substance? He went out therefore to see the farm who thinks only of external things on
account of his substance. Another said:

I have bought five yoke of oxen, and I go to test them; I pray you, have me excused. What
do we understand by the five yoke of oxen except the five senses of the body? These are
also rightly called yokes, because they are doubled in each sex. These bodily senses,
indeed, because they do not know how to comprehend internal things, but know only external
ones, and, abandoning what is innermost, touch those things which are outside, rightly
through them curiosity is designated. For while it seeks to examine the life of another,
always ignorant of its own inner depths, it strives to think about external things. For
the vice of curiosity is grievous, which while it leads anyone's mind outwardly to
investigate the life of a neighbor, always hides from him his own inner depths, so that
knowing the affairs of others, he does not know himself, and the mind of the curious
person, the more skilled it becomes in another's merit, the more ignorant it becomes of
its own. For this reason also it is said concerning these same five yoke of oxen: I go to
test them; I pray you, have me excused. For the very words of the one making excuse do not
differ from the signification of his vice when he says: I go to test them, because indeed
testing sometimes tends to pertain to curiosity.

But it should be noted that both he who makes excuse from his inviter's supper on account
of the farm and he who does so on account of testing the yoke of oxen mixes in words of
humility, saying: I pray you, have me excused. For when he says I pray you, and yet
disdains to come, humility sounds in the voice, pride in the action. And behold, every
wicked person judges these things when he hears them, yet does not cease to do the things
he judges. For when we say to anyone acting perversely: Be converted, follow God, abandon
the world, where do we call him except to the Lord's supper? But when he responds: Pray
for me, because I am a sinner, I cannot do this, what else does he do except both ask and
make excuse? For saying: I am a sinner, he insinuates humility; but adding: I cannot be
converted, he demonstrates pride. Therefore he makes excuse by asking, who both puts on
humility in his voice and exercises pride in his action. Another said: I have married a
wife, and therefore I cannot come. What is understood by a wife except the pleasure of the
flesh? For although marriage is good, and established by divine providence for the
propagation of offspring, nevertheless some seek through it not the fruitfulness of
children, but the desires of pleasure, and therefore through a just thing an unjust thing
can not inappropriately be signified.

Therefore the supreme father of the household invites you to the supper of the eternal
banquet; but while one is given to avarice, another to curiosity, another to the pleasure
of the flesh, indeed all the reprobate together make excuses. While earthly care occupies
this one, shrewd thinking about another's affairs devastates that one, carnal pleasure
also defiles the mind of yet another, and each fastidious person does not hasten to the
feast of eternal life. There follows: The servant returned and reported these things to
his master. Then the angry master of the house said to his servant: Go out quickly into
the streets and lanes of the city, and bring in here the poor and the feeble, and the
blind and the lame. Behold, he who clings to earthly substance more than is right refuses
to come to the Lord's supper; he who sweats at the labor of curiosity disdains the
prepared nourishments of life; he who serves carnal desires rejects the feasts of the
spiritual banquet. Therefore, because the proud refuse to come, the poor are chosen. Why
is this? Because, according to Paul's words, God chooses the weak things of the world to
confound the strong. But it must be noted how those who are called to the supper and come
are described: the poor and the feeble. They are called poor and feeble who in their own
judgment are weak in their own eyes. For there are poor who are as if strong, who even
when placed in poverty are proud.

The blind, indeed, are those who have no light of understanding. The lame also are those
who do not have right steps in their conduct. But since vices of character are signified
in the weakness of the limbs, it is certainly clear that just as those were sinners who
when called refused to come, so also these are sinners who are invited and come. But proud
sinners are rejected, so that humble sinners may be chosen. Therefore God chose these whom
the world despises, because very often that contempt itself calls a person back to
himself. For he who left his father and squandered prodigally the portion of substance he
had received, after he began to hunger, returned to himself and said: "How many hired
servants in my father's house have bread in abundance? Indeed he had departed far from
himself when he was sinning. And if he had not hungered, he would never have returned to
himself, because only after he lacked earthly things did he begin to consider what he had
lost of spiritual things. Therefore the poor and the weak, the blind and the lame are
called, and they come, because all who are infirm and despised in this world very often
hear the voice of God more quickly, precisely because they have nothing in this world in
which to take delight. This is well represented by that Egyptian boy of the Amalekites,
who, when the Amalekites were plundering and advancing, remained sick on the road, and
wasted away from hunger and thirst.

Yet David found him and provided him food and drink; and he, immediately recovering,
became David's guide. He found the Amalekites feasting, and with great strength he
overthrew those who had abandoned him in his weakness. For the Amalekite people are called
"the licking ones. And what is designated by the licking people except the minds of
worldly persons? They lick, as it were, all earthly things by grasping at them, since they
delight only in temporal matters. For like a licking people taking plunder, those who love
earthly gains heap them up from the losses of others. But the Egyptian boy is left sick on
the road, because whenever any sinner begins to weaken from his standing in this world, he
soon becomes an object of contempt to worldly minds. Yet David finds him and offers him
food and drink, because the Lord, strong of hand, does not despise those cast off by the
world, and very often he converts to the grace of his love those who, being unable to
follow the world, remain as it were on the road, and he extends to them the food and drink
of his word; and he chooses them as guides for himself on the way, as it were, when he
makes them his preachers as well. For when they bring Christ into the hearts of sinners,
they lead David, as it were, against his enemies.

They strike the feasting Amalekites as if with David's sword, because by the Lord's power
they overthrow all the proud who had despised them in the world. Therefore the Egyptian
boy who had remained on the road kills the Amalekites, because very often those same ones
overcome the minds of worldly persons by preaching, who previously were unable to run with
the worldly in this world. But let us hear what the servant adds after the poor have been
brought to the supper: Lord, it is done as you commanded, and still there is room. Many
such were gathered from Judea to the Lord's supper, but the multitude that believed from
the people of Israel did not fill the place of the heavenly banquet. The throng of Jews
has already entered, but there is still room vacant in the kingdom where the multitude of
the Gentiles must be received. Hence it is said to the same servant: Go out into the
highways and hedges, and compel them to come in, that my house may be filled. When the
Lord invites certain ones from villages and streets to the supper, He clearly designates
that people who had known how to keep the law under civilized society; but when He
commands His guests to be gathered from highways and hedges, He doubtless seeks to gather
a rustic people, that is, the Gentiles, of whose signification it is said through the
Psalmist: Then shall all the trees of the forest rejoice before the face of the Lord,
because He comes.

For the trees of the forest are called the Gentiles, because in their unbelief they were
always twisted and unfruitful. Those therefore who were converted from that rustic way of
life came to the Lord's supper as if from hedges. It should be noted that in this third
invitation it does not say "Invite," but "Compel them to enter. For some are called and
disdain to come; others are called and come; but of others it is by no means said that
they are called, but that they are compelled to enter. Those who are called and disdain to
come are those who receive the gift of understanding, but do not follow that understanding
with works; those who are called and come are those who perfect the grace of understanding
they have received by acting upon it; but some are called in such a way that they are also
compelled. For there are some who understand the good things they ought to do, but cease
from doing them; they see what they ought to do, but do not follow it out of desire. To
these, as we said above, it often happens that the adversity of this world strikes them in
their carnal desires; they try to grasp temporal glory and cannot; and while they propose
to sail through the deep waters, as it were, toward the greater concerns of this age, they
are always driven back by contrary winds to the shores of their own dejection.

And when they see themselves broken in their desires, with the world opposing them, they
are reminded what they owe to their Creator, so that they return to Him with shame, whom
they had abandoned in their pride for love of the world. For often some who wish to
advance toward temporal glory either waste away in prolonged illness, or fall crushed by
injuries, or are afflicted when struck by heavy losses, and in the sorrow of the world
they see that they should have placed no confidence in its pleasures, and reproaching
themselves for their own desires, they turn their hearts to God. Of these indeed the Lord
says through the prophet: "Behold, I will hedge up your way with thorns, and I will wall
it in with a barrier, and she shall not find her paths; and she shall follow after her
lovers, and shall not overtake them; she shall seek them, and shall not find them, and she
shall say: I will go and return to my first husband, because it was better with me then
than now. The husband of every faithful soul is God, because she is joined to Him through
faith. But that soul which had been joined to God follows after her lovers, when the mind
which has already believed through faith still subjects itself in action to unclean
spirits, seeks the glory of the world, feeds on carnal delight, and is nourished by
exquisite pleasures. But often almighty God mercifully looks upon such a soul and mingles
bitterness with her pleasures.

Hence He says: "Behold, I will hedge up your ways with thorns. For our ways are hedged
with thorns when in what we wrongly desire we find the pricks of pain. "And I will wall
them in with a barrier, and she shall not find her paths. Our ways are walled in with a
barrier when hard obstacles in this world resist our desires. And we cannot find our
paths, because we are prevented from obtaining what we wrongly seek. "And she shall follow
after her lovers, and shall not overtake them; she shall seek them, and shall not find
them"; because the soul does not at all attain the fulfillment of her desires from the
malign spirits to whom she had subjected herself in her desires. But what great benefit
arises from this salutary adversity He adds when it follows: "And she shall say: I will go
and return to my first husband, because it was better with me then than now. Therefore,
after she finds her ways hedged with thorns, after she cannot overtake her lovers, she
returns to the love of her first husband, because often after we cannot obtain what we
want in this world, after we grow weary in earthly desires from their impossibility, then
we bring God back to mind, then He who displeased us begins to please; and He whose
precepts had been bitter to us suddenly becomes sweet in memory;

and the sinful soul who had tried to be an adulteress, yet could not through open act,
resolves to be a faithful wife. Those therefore who, broken by the adversities of this
world, return to the love of God and are corrected from the desires of the present
life—what are they, my brothers, but compelled to enter? But the sentence that is
immediately added is greatly to be feared. Receive this with attentive ear of heart, my
brothers and lords: insofar as you are sinners, my brothers; insofar as you are righteous,
my lords. Receive this with attentive ear, so that you may feel it less at the judgment,
the more fearfully you now hear it in preaching. For he says: "But I say to you that none
of those men who were invited shall taste my supper. Behold, he calls through himself, he
calls through angels, he calls through the fathers, he calls through the prophets, he
calls through the apostles, he calls through pastors, he calls also through us, he often
calls through miracles, he often calls through scourges, he sometimes calls through the
prosperity of this world, he sometimes calls through adversity. Let no one despise, lest
while the one called makes excuses, when he wishes to enter he may not be able. Hear what
Wisdom says through Solomon: "Then they shall call upon me, and I will not hear; they
shall rise early, and shall not find me. Hence it is that the foolish virgins coming late
cry out, saying: "Lord, Lord, open to us.

But to those seeking entrance it is then said: "Amen, amen, I say to you, I know you not.
What amid these things, dearest brothers, except that we ought to abandon all things,
postpone the cares of the world, and yearn for eternal desires alone? But these things
have been given to few. I want to admonish you to leave all things behind, but I do not
presume to do so. If therefore you cannot abandon all things of the world, hold onto the
things of this world in such a way that you are not held by them in the world; so that
earthly things may be possessed and not possess you; so that what you have may be under
the dominion of your mind, lest if your mind is conquered by love of earthly things, it
itself be rather possessed by its own possessions. Therefore let temporal things be for
use, eternal things for desire; let temporal things be for the journey, let eternal things
be longed for at the arrival. Let whatever is done in this world be regarded as if from
the side. But let the eyes of the mind reach forward before us, while with complete
attention they gaze upon those things to which we are coming. Let vices be thoroughly
uprooted, torn out not only from the act of deeds, but also from the thought of the heart.

Let not the pleasure of the flesh, nor the anxiety of curiosity, nor the fever of ambition
hinder us from the Lord's supper, but even those things which we do honorably in the
world, let us touch them as if from a certain side of the mind, so that earthly things
which please us may serve our body in such a way that they by no means obstruct our heart.
Therefore, brothers, we do not dare to tell you to leave all things behind; but
nevertheless, if you wish, you leave all things behind even while retaining them, if you
so manage temporal things that you still strive with your whole mind toward eternal
things. For this reason the Apostle Paul says: "The time is short: it remains that those
who have wives be as though not having them, those who weep as though not weeping, and
those who rejoice as though not rejoicing, and those who buy as though not possessing, and
those who use this world as though not using it; for the form of this world is passing
away. For he has a wife, but as though not having one, who knows how to pay the debts of
the flesh in such a way that he is not compelled through her to cling to the world with
his whole mind. For when the same excellent preacher says again:

"He who has a wife thinks about the things of this world, how he may please his wife,"
that man has a wife as though not having one who strives to please his spouse in such a
way that he nevertheless does not displease his Creator. He also weeps, but as though not
weeping, who is so afflicted by temporal losses that he nevertheless always consoles his
soul with thoughts of eternal gains. But he rejoices, yet as though not rejoicing, who is
so gladdened by temporal goods that he nevertheless always considers the everlasting
torments; and in that by which he lifts up his mind with joy, he immediately presses it
down with the weight of prudent fear. Moreover, he buys, but as though not possessing, who
both prepares earthly things for use, and yet with careful thought foresees that he will
soon leave these behind. He also uses the world, but as though not using it, who both
outwardly applies all necessary things to the service of his life, and yet does not allow
these same things to dominate his mind, so that they serve as subjects externally, and
never break the intention of a soul striving toward higher things. Whoever therefore are
such, for them indeed all earthly things are present not for desire but for use, because
they make use of necessary things indeed, but desire to have nothing with sin. From these
very possessions they daily acquire rewards, and they rejoice more in good work than in
good possession.

And lest these things seem difficult to some, I relate a matter concerning a person whom
many of you have known, which matter indeed I myself learned three years ago in the city
of Centumcellae from faithful persons. For recently in that same city there was a count
named Theophanius, a man devoted to works of mercy, intent on good deeds, especially
zealous for hospitality. Occupied with carrying out the duties of his office, he conducted
earthly and temporal affairs; but as became clearer from his end, more from obligation
than from intention. For when, as the time of his death approached, a most severe storm
prevented him from being carried out for burial, and his wife with most vehement weeping
asked him, saying: "What shall I do? How shall I carry you out for burial, when I cannot
leave the door of this house because of the excessive storm? Then he replied: "Do not
weep, woman, for as soon as I am dead, fair weather will return. And immediately death
followed his words, and fair weather followed his death. His hands and feet had been
swelling with the fluid of gout, and had turned into wounds, and lay open with flowing
pus. But when his body had been uncovered for washing according to custom, his hands and
feet were found so healthy, as if they had never had any wound at all.

And so he was carried out and buried, and it seemed good to his wife that on the fourth
day the marble which had been placed over his tomb should be changed. When this marble
placed over his body had been removed, such a fragrance of sweet odor emanated from his
body, as if instead of worms, spices had been fermenting from his decaying flesh. I have
said these things, therefore, so that I might show by a nearby example that some both wear
a secular habit and do not have a secular spirit. For those whom necessity binds in such
manner in the world that they cannot be entirely stripped of the world, ought so to hold
the things which are of the world that they nevertheless do not know how to succumb to
them through weakness of mind. Think on this, therefore, and when you cannot relinquish
all the things which are of the world, conduct external matters well outwardly, but
ardently hasten inwardly toward eternal things. Let nothing retard the desire of your
mind, let the delight of no thing in this world entangle you. If good is loved, let the
mind delight in better goods, that is, in heavenly things. If evil is feared, let eternal
evils be set before the soul, so that when it perceives that there is both more to love
and more to fear there, it may by no means cling to things here.

For accomplishing these things we have the mediator between God and men as our helper,
through whom we shall obtain all things more quickly, if we burn with true love for him,
who lives and reigns with the Father and the Holy Spirit, God, forever and ever. Amen.

HOMILY 37

Delivered to the people in the basilica of the blessed martyr Sebastian, on the day of his
birth.

Reading from the Holy Gospel According to Luke

At that time, Jesus said to the crowds: If anyone comes to me and does not hate his father
and mother, and wife and children, and brothers and sisters, and even his own life, he
cannot be my disciple. And whoever does not carry his cross and come after me cannot be my
disciple. For which of you, wishing to build a tower, does not first sit down and
calculate the costs that are necessary, whether he has enough to complete it, lest after
he has laid the foundation and is not able to finish it, all who see it begin to mock him,
saying: This man began to build and was not able to finish? Or what king, going to wage
war against another king, does not first sit down and consider whether he is able with ten
thousand to meet him who comes against him with twenty thousand? Otherwise, while the
other is still far away, he sends an embassy and asks for terms of peace. So therefore,
every one of you who does not renounce all that he possesses cannot be my disciple. If we
consider, dearest brothers, what and how great are the things promised to us in heaven,
everything that is possessed on earth becomes worthless to the soul. For earthly
substance, compared to heavenly happiness, is a burden, not a help. Temporal life,
compared to eternal life, should be called death rather than life.

For what is this daily failing of corruption itself other than a kind of prolongation of
death? But what tongue can tell, or what understanding can grasp how great are the joys of
that heavenly city: to be present among the choirs of angels, to stand with the most
blessed spirits in the glory of the Creator, to behold the face of God present before us,
to see the uncircumscribed light, to be affected by no fear of death, to rejoice in the
gift of perpetual incorruption? But at hearing these things the soul is set ablaze, and
already desires to stand there where it hopes to rejoice without end. But one cannot
arrive at great rewards except through great labors. Hence Paul, that excellent preacher,
says: No one will be crowned unless he has competed lawfully. Therefore let the greatness
of the rewards delight the mind, but let not the struggle of labors deter it. Hence Truth
says to those coming to him: If anyone comes to me and does not hate his father and
mother, and wife and children, and brothers and sisters, and even his own soul as well, he
cannot be my disciple. But it is fitting to inquire how we are commanded to hate our
parents and blood relatives, when we are ordered to love even our enemies? And certainly
the Truth says concerning a wife: What God has joined together, let not man separate. And
Paul says: Husbands, love your wives, just as Christ loved the Church.

Behold, the disciple preaches that a wife should be loved, while the Master says: He who
does not hate his wife cannot be my disciple. Does the judge announce one thing while the
herald proclaims another? Or can we both hate and love at the same time? But if we weigh
the force of the precept, we are able to do both through discernment, so that those who
are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may
love, and those whom we suffer as adversaries in the way of God we may disregard by hating
and fleeing from them. For one who thinks carnally is loved, as it were, through hatred,
when he brings wicked things upon us and is not heard. Moreover, so that the Lord might
demonstrate that this hatred toward our neighbors does not proceed from lack of affection
but from charity, He added immediately, saying: And his own soul as well. Therefore we are
commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one
ought to hate his neighbor by loving him, he who hates his neighbor just as he hates
himself. For we truly hate our own soul well when we do not yield to its carnal desires,
when we break its appetite, when we resist its pleasures. Therefore what is led to better
things by being despised is loved, as it were, through hatred.

Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that
we may both love in them what they are, and hold in hatred that by which they obstruct us
on our journey to God. Certainly, when Paul was going to Jerusalem, the prophet Agabus
took hold of his belt and bound his own feet, saying: "The man whose belt this is, they
will bind thus in Jerusalem. But what did he who perfectly hated his own soul say? "I am
prepared not only to be bound but also to die in Jerusalem for the name of the Lord Jesus
Christ, nor do I consider my soul more precious than myself. Behold how he hated his soul
by loving it, or rather, by hating it he loved it, since he desired to hand it over to
death for Jesus, so that he might raise it to life from the death of sin. Therefore, from
this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let
anyone in this world be loved, even an adversary, but let not even a relative be loved who
is opposed in the way of God. For whoever now desires eternal things, in the cause of God
which he undertakes, must become estranged from father, from mother, from wife, from
children, from relatives, from his very self, so that he may know God more truly the more
he recognizes no one in God's cause.

For the carnal affections greatly buffet the intention of the mind and obscure its vision;
yet we do not suffer them as harmful if we hold them in check by suppressing them.
Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and
strangers, yet for the sake of that same charity we must not be turned aside from love of
God. Now we know that when the ark of the Lord was returning from the land of the
Philistines to the land of the Israelites, it was placed upon a cart, and cows were yoked
to the cart, which are recorded to have been nursing mothers, whose calves they shut up at
home. And it is written: "The cows went straight along the way that leads to Beth-shemesh,
and they kept to one path, going and lowing, and they turned aside neither to the right
nor to the left. What then do the cows signify but all the faithful in the Church, who
while they consider the precepts of sacred Scripture, carry as it were the ark of the Lord
placed upon them? Concerning these it should also be noted that they are recorded to have
been nursing mothers, because there are many who, while inwardly set upon the way of God,
are outwardly bound by carnal affections; yet they do not turn aside from the straight
path, who carry the ark of God in their mind. For behold the cows proceed to Beth-shemesh.
Beth-shemesh means "house of the sun"; and the Prophet says:

"But unto you who fear the Lord shall the sun of righteousness arise. If therefore we are
heading toward the dwelling of the eternal sun, it is surely fitting that we not turn
aside from the way of God on account of carnal affections. For it must be considered with
all our strength that the cows placed under God's cart proceed and groan: they give forth
lowing from deep within, and yet they do not turn their steps from the path. Thus indeed
ought the preachers of God, thus ought all the faithful within holy Church to be, that
they may have compassion on their neighbors through charity, and yet not stray from the
way of God through that compassion. But how this very hatred of one's soul ought to be
shown, Truth makes clear by adding: "He who does not carry his cross and come after me
cannot be my disciple. For the cross is so called from torture. And we carry the Lord's
cross in two ways: either when we afflict the flesh through abstinence, or when through
compassion for our neighbor we consider his necessity as our own. For he who shows pain at
another's necessity carries the cross in his mind. But it should be known that there are
some who practice abstinence of the flesh not for God, but for vainglory. And there are
many who bestow compassion on their neighbor not spiritually, but carnally, so that they
favor him not toward virtue, but as if by pitying him toward sins.

These therefore seem to carry a cross, but they do not follow the Lord. Hence this same
Truth rightly says: "He who does not carry his cross and come after me cannot be my
disciple. For to carry the cross and go after the Lord is to practice either abstinence of
the flesh or compassion for one's neighbor out of zeal for eternal purpose. For whoever
practices these things for a temporal purpose indeed carries the cross, but refuses to go
after the Lord. Because lofty precepts have been given, a comparison of building something
lofty is immediately added, when it is said: "For which of you, wishing to build a tower,
does not first sit down and count the costs that are necessary, whether he has enough to
complete it, lest after he has laid the foundation and cannot finish it, all who see it
begin to mock him, saying: 'This man began to build and could not finish'? Everything we
do, we ought to anticipate through careful consideration. For behold, according to the
voice of Truth, he who builds a tower first prepares the costs of the building. If
therefore we desire to construct a tower of humility, we must first prepare ourselves
against the adversities of this world. For this is the difference between an earthly and a
heavenly building: an earthly building is constructed by gathering expenses, but a
heavenly building is constructed by dispersing expenses. For the former we make
expenditures if we gather things not possessed;

for the latter we make expenditures if we relinquish even what we possess. That rich man
could not have these expenditures, who, possessing many properties, sought out the Master,
saying: "Good Master, what shall I do to possess eternal life? When he had heard the
command to leave all things, he went away sad, and was made anxious in his mind from the
very source by which he was outwardly richer in possessions. For because he loved in this
life the expenditures of exaltation, in striving toward the eternal homeland he refused to
have the expenditures of humility. But we must consider what is said: "All who see it
begin to mock him," because, according to the voice of Paul, "We have been made a
spectacle to the world, to angels and to men. And in everything we do, we ought to
consider our hidden adversaries, who always press upon our works, who always rejoice at
our failure. Beholding these, the Prophet says: "My God, in you I trust; I shall not be
ashamed, nor let my enemies mock me. For when we are intent upon good works, unless we
vigilantly watch against malign spirits, we suffer as mockers the very ones we have as
persuaders to evil. But because a comparison has been given concerning the construction of
a building, now a similitude is added from lesser to greater, so that greater things may
be weighed from the smallest matters. For it follows:

"Or what king, going to wage war against another king, does not first sit down and
consider whether he is able with ten thousand to meet him who comes against him with
twenty thousand? Otherwise, while the other is still far away, he sends an embassy and
asks for terms of peace. A king comes to battle against another king on equal terms, and
yet if he perceives that he cannot be sufficient, he sends an embassy and seeks terms of
peace. With what tears, then, ought we to hope for pardon, we who in that dreadful
judgment do not come to trial on equal terms with our King, whom our condition, weakness,
and cause show to be inferior? But perhaps we have already cut off the faults of evil
works, we already outwardly avoid all wicked things; yet are we sufficient to render an
account of our thoughts? For he is said to come with twenty thousand against whom he who
comes with ten thousand is by no means sufficient. Ten thousand to twenty thousand is
indeed as one to two. But if we make much progress, we barely keep our outward works in
righteousness. For even if the lust of the flesh has been cut off, nevertheless it has not
yet been cut off completely from the heart. But he who comes to judge examines both
outward and inward things together, weighs deeds and thoughts equally.

Therefore he comes with a double army against a single one, who examines us, scarcely
prepared in works alone, concerning both our works and our thoughts at once. What then
must be done, brothers, except that while we see that we with a single army cannot prevail
against his double one, we send an embassy while he is still far off, and ask for terms of
peace? For he is said to be far off because he is not yet seen as present through
judgment. Let us send to him as our embassy our tears, let us send works of mercy, let us
sacrifice upon his altar victims of propitiation, let us recognize that we cannot contend
with him in judgment; let us weigh the power of his might, let us ask for terms of peace.
This is our embassy, which appeases the coming king. Consider, brothers, how kind it is
that he who has the power to crush us by his coming delays to come. Let us send to him, as
we said, our embassy, by weeping, by giving, by offering sacred victims. For the victim of
the sacred altar, offered with tears and kindness of mind, singularly avails for our
absolution, because he who rising again from the dead dies no more, still through this
mystery suffers again for us. For as often as we offer to him the victim of his passion,
so often do we renew his passion for our absolution.

Many of you, most beloved brethren, as I believe, happened to know what I wish to recall
to your memory by narrating it. It is reported to have happened not long before our times
that a certain man was captured by enemies and carried off far away; and when he was held
in chains for a long time, since his wife did not receive him back from that captivity,
she thought him dead. On his behalf, as though he were already deceased, she took care to
offer sacrifices every week. His chains were loosened in captivity as many times as
sacrifices had been offered by his wife for the release of his soul. For returning after a
long time, he told his wife with great wonder that on certain days, every week, his chains
were loosened. When his wife examined those days and hours, she recognized that he had
been released whenever she remembered that the sacrifice had been offered for him. From
this, therefore, most beloved brethren, from this gather by certain consideration how much
the sacred sacrifice offered by us is able to loose the bond of the heart in us, if
offered by one person it was able to loose the chains of the body in another. Many of you,
dearest brothers, knew Cassius, bishop of the city of Narni, whose custom it was to offer
daily sacrifices to God, so that scarcely any day of his life passed without his
immolating a victim of propitiation to almighty God. His life also greatly accorded with
his sacrifice.

For giving all that he had in alms, when the hour for offering the sacrifice came, as if
flowing entirely in tears, he would slay himself with great contrition of heart. I learned
of both his life and his death from a certain deacon of venerable life who had been raised
by him. For he said that on a certain night the Lord appeared in a vision to his priest,
saying: "Go and tell the bishop: Do what you are doing, work what you are working, let not
your foot cease, let not your hand cease; on the birthday of the apostles you will come to
me, and I will give you your reward. The priest arose, but because the birthday of the
apostles was near at hand, he was afraid to announce to the bishop the day of his death
being so close. On another night the Lord returned, vehemently rebuked his disobedience,
and repeated the same words of his command. Then the priest arose to go, but again
weakness of heart became an obstacle to revealing the vision; and he became hardened
against going even after the repeated admonition of the command, and neglected to make
known what he had seen. But because great kindness, when despised, is usually followed by
greater wrath of vengeance, the Lord appearing in a third vision now added blows to words,
and he was beaten with such severe stripes that the wounds of his body softened the
hardness of his heart.

Therefore, instructed by the beating, he arose and went to the bishop, and found him
already standing according to custom near the tomb of the blessed martyr Juvenal to offer
the sacrifice. He asked for privacy from those standing around, and prostrated himself at
his feet. When the bishop could scarcely raise him up as he wept profusely, he endeavored
to learn the causes of his tears. But he, about to relate the order of the vision, first
let his garment slip from his shoulders and revealed the wounds of his body, witnesses, so
to speak, of truth and of fault, showing with what severity of punishment the blows
received had furrowed his limbs with inflicted bruises. As soon as the bishop saw these,
he was horrified, and with voices of great astonishment inquired who had presumed to do
such things to him. But he replied that he had suffered these things on his behalf.
Amazement grew with terror; but now the priest, adding no more delays to his inquiry,
opened the secret of the revelation, and narrated to him the words of the Lord's command
as he had heard them, saying: "Do what you are doing, work what you are working, let not
your hand cease, let not your foot cease; on the birthday of the apostles you will come to
me, and I will give you your reward.

When he heard these things, the bishop prostrated himself in prayer with great contrition
of heart, and he who had come at the third hour to offer the sacrifice prolonged it until
the ninth hour because of the greatness of his extended prayer. And from that day the
gains of his piety increased more and more; and he became as strong in work as he was
certain of the reward, since he had already begun, from that promise, to have as his
debtor the one to whom he himself had been indebted. Now it had been his custom to come to
Rome each year on the birthday of the apostles; but now, suspicious because of this
revelation, he was unwilling to come according to custom. Therefore at that time he was
anxious, and in the second and third years as well he was held in suspense in expectation
of his death; similarly in the fourth, fifth, and sixth years. He might have despaired of
the truth of the revelation, if the blows had not given credence to the words. But behold,
in the seventh year he arrived unharmed at the sacred vigils of the awaited birthday; but
a mild fever touched him during the vigils, and on the very birthday itself he declined to
perform the solemnities of Mass for his children who awaited him.

But they, because they were equally suspicious about his departure, all came to him
together, binding themselves unanimously that they would by no means consent to the
solemnities of Mass being celebrated on that day unless their same bishop approached the
Lord as intercessor for them. Then he, compelled, celebrated Mass in the oratory of the
episcopal residence, and with his own hand gave the Lord's body and peace to all. When the
entire ministry of the offered sacrifice was completed, he returned to his bed, and lying
there, when he saw his priests and ministers standing around him, as if saying a last
farewell, he admonished them about preserving the bond of charity, and proclaimed with
what great concord they ought to be united among themselves. When suddenly, in the midst
of those very words of holy exhortation, he cried out in a terrible voice, saying: "The
hour has come. And immediately he gave to those assisting him with his own hands the linen
cloth, which according to the custom for the dying was to be stretched over his face. When
it was stretched out, he gave up his spirit, and thus that holy soul, arriving at eternal
joys, was released from the corruption of the flesh. Whom, dearest brothers, whom did this
man imitate in his death, if not him whom he had contemplated in his life?

For saying "The hour has come," he departed from the body, because Jesus also, when all
things were accomplished, when he had said "It is finished," bowing his head, gave up his
spirit. What therefore the Lord did by his power, the servant did by his calling. Behold
how that embassy sent with daily sacrifices, almsgiving, and tears made so great a peace
of grace with the coming King. Therefore let him who can abandon all things. But he who
cannot abandon all things, while the King is still far off, let him send an embassy, let
him offer the gifts of tears, alms, and sacrifices. For He who knows that He cannot be
endured when angry wishes to be appeased by prayers. The reason He still delays His coming
is that He awaits an embassy of peace. For He would have come already if He wished, and
would have slain all His adversaries. But He both indicates how terrible He will be when
He comes, and yet delays His coming, because He does not wish to find any whom He must
punish. He announces to us the guilt of our contempt, saying: "So therefore, every one of
you who does not renounce all that he possesses cannot be my disciple"; and yet He bestows
the remedy of hoped-for salvation, because He who cannot be endured in His wrath wishes to
be appeased through an embassy seeking peace. Wash therefore, dearest brothers, the stains
of your sins with tears, wipe them away with alms, cleanse them with holy sacrifices.

Do not possess through desire what you have not yet abandoned in practice. Fix your hope
in the Redeemer alone, pass over in mind to the eternal homeland. For if you no longer
possess anything in this world through love, you have abandoned all things even while
possessing them. May He Himself grant us the joys we long for, He who has bestowed upon us
the remedies of eternal peace, Jesus Christ our Lord, who lives and reigns with the Father
in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY 38

Delivered to the people in the basilica of the blessed martyr Clement.

Reading from the Holy Gospel According to Matthew

At that time, Jesus was speaking to the chief priests and Pharisees in parables, saying:
The kingdom of heaven is like a king who made a wedding feast for his son, and sent his
servants to call those who had been invited to the wedding, and they would not come. Again
he sent other servants, saying: Tell those who have been invited: Behold, I have prepared
my banquet, my bulls and fatted calves have been slaughtered, and all things are ready,
come to the wedding. But they paid no attention and went away, one to his farm, another to
his business; and the rest seized his servants, and having treated them shamefully, killed
them. When the king heard this, he was angry; and having sent his armies, he destroyed
those murderers and burned their city. Then he said to his servants: The wedding feast
indeed is ready, but those who were invited were not worthy. Go therefore to the
crossroads, and whoever you find, call to the wedding. And his servants went out into the
roads and gathered all whom they found, both bad and good, and the wedding hall was filled
with guests. But the king went in to see the guests; and he saw there a man not dressed in
a wedding garment, and said to him: Friend, how did you enter here not having a wedding
garment? But he was silent. Then the king said to the attendants:

Bind his hands and feet, and cast him into the outer darkness. There will be weeping and
gnashing of teeth. For many are called, but few are chosen. The text of the Gospel
reading, dearest brothers, I wish, if I can, to run through briefly, so that at its end I
may be free to speak more extensively. But first it must be asked whether this reading in
Matthew is the same one that is described in Luke under the name of a supper. And indeed
there are some things that seem to be discordant with each other, because here a dinner is
mentioned, there a supper; here the one who entered the wedding feast without proper
garments was rejected, there no one who is said to have entered is reported to have been
rejected. From this matter it is rightly concluded that both here the present Church is
signified by the wedding feast, and there the eternal and final banquet is signified by
the supper, because some enter this one who are going to depart, and whoever has once
entered that one will no longer go out. But if perhaps anyone contends that this is the
same reading, I think it better, with faith preserved, to yield to another's understanding
than to serve contentions, since it can perhaps also be suitably understood that Matthew
said what Luke was silent about concerning the casting out of him who had not come with a
wedding garment.

But that it is called a supper by the one and a dinner by the other does not at all oppose
our understanding, because since among the ancients dinner was daily at the ninth hour,
that same dinner was also called supper. I remember that I have often said that frequently
in the holy Gospel the present Church is called the kingdom of heaven. For the
congregation of the righteous is called the kingdom of heaven. Because the Lord says
through the prophet: Heaven is my throne; and Solomon says: The soul of the righteous is
the seat of wisdom; Paul also says: Christ the power of God and the wisdom of God; we
ought clearly to conclude that if God is wisdom, and the soul of the righteous is the seat
of wisdom, since heaven is called the throne of God, therefore the soul of the righteous
is heaven. Hence it is said through the Psalmist concerning the holy preachers: The
heavens declare the glory of God. Therefore the kingdom of heaven is the Church of the
righteous, because while their hearts seek nothing on earth, through the fact that they
sigh for things above, the Lord already reigns in them as if in heavenly places. Let it
therefore be said: The kingdom of heaven is like a man who was a king, who made a wedding
feast for his son. Now your charity understands who this king is, the father of the king's
son: namely he to whom the Psalmist says:

"O God, give your judgment to the king, and your justice to the king's son. He made a
wedding for his son. For God the Father made a wedding for God his Son when he joined him
to human nature in the womb of the Virgin, when he willed that God before all ages should
become man at the end of the ages. But since this union is usually made from two persons,
far be it from our understanding that we should believe the person of God and man, our
Redeemer Jesus Christ, to be united from two persons. Indeed we say that he exists from
two and in two natures; but we avoid as impious the belief that he is composed of two
persons. Therefore it can be said more openly and safely that in this the Father made a
wedding for his Son the king, by which through the mystery of the incarnation he joined
the holy Church to him. Moreover, the womb of the Virgin mother was the bridal chamber of
this bridegroom. Hence the Psalmist also says: "He has set his tabernacle in the sun, and
he himself comes forth like a bridegroom from his chamber. For like a bridegroom he came
forth from his chamber, because God incarnate went out from the uncorrupted womb of the
Virgin to join the Church to himself. Therefore he sent his servants to invite friends to
this wedding. He sent once, he sent again, because he made the preachers of the Lord's
incarnation first prophets, and afterward apostles.

Thus he sent servants twice to invite, because he both declared the incarnation of the
Only-begotten as future through the prophets, and announced it as accomplished through the
apostles. But since those who were first invited were unwilling to come to the wedding
banquet, in the second invitation it is now said: "Behold, I have prepared my dinner, my
bulls and fatted calves are slain, and all things are ready. What do we understand by the
bulls and fattened birds, dearest brothers, if not the fathers of the Old and New
Testament? Because I speak to common people, I must also explain the very words of the
Gospel reading. For we call "altilia" fattened birds; from the word "alere" (to nourish),
we call them "altilia," as if "alitilia. Since it was written in the law: "You shall love
your friend, and hate your enemy," the just had then received permission to suppress God's
adversaries and their own with whatever strength they could, and to strike them by right
of the sword. This is without doubt restrained in the New Testament, when Truth Himself
preaches, saying: "Love your enemies, do good to those who hate you. Who then are
signified by the bulls if not the fathers of the Old Testament? For since they had
received from the permission of the law the right to strike their adversaries with the
repayment of hatred, so to speak, what else were they but bulls, who struck their enemies
with the horn of bodily strength?

And what is figured by the fattened birds if not the fathers of the New Testament, who,
receiving the grace of inner richness, striving upward from earthly desires, are lifted to
the heights of their contemplation on wings? Indeed, to place one's thought on lowly
things—what else is this but a certain dryness of mind? But those who through
understanding of heavenly things are already fed through holy desires with the food of
inner delight from above grow fat, as it were, with more abundant nourishment. The Prophet
had longed to be fattened with this richness when he said: "Let my soul be filled as with
fat and richness. Therefore, because the preachers of the Lord's incarnation who were sent
endured persecution from unbelievers—first the prophets and afterward the holy apostles—it
is said to those invited who refused to come: "My bulls and fattened birds have been
slain, and all things are ready. As if it were said more openly: Look upon the deaths of
the fathers who went before, and consider the remedies for your life. It should be noted
that in the first invitation nothing is said about bulls and fattened birds, but in the
second it is now mentioned that the bulls and fattened birds have been slaughtered,
because almighty God, when we refuse to hear His words, adds examples, so that everything
we believe impossible becomes easier for us to hope for, the more we hear that others have
already passed through it. There follows:

"But they neglected it and went away, one to his farm, another to his business. To go to a
farm is to devote oneself immoderately to earthly labor; to go to business is to yearn for
the profits of worldly activities. For when one person is intent on earthly labor and
another is given over to the activities of this world, each refuses to consider the
mystery of the Lord's incarnation and to live according to it—as if going off to a farm or
to business, he declines to come to the king's wedding. And very often, what is more
serious, some people not only reject the grace of him who calls but even persecute it.
Hence it is added: "But the rest seized his servants, and after treating them with
contempt, killed them. But when the king learned of this, he sent his armies, destroyed
those murderers, and burned their city. He destroys the murderers because he slays the
persecutors. He burns their city with fire because not only their souls but also the flesh
in which they had dwelt is tormented by the eternal flame of hell. It is said that he
destroyed the murderers by sending armies because all judgment among humans is carried out
through angels. For what are those hosts of angels if not the armies of our King? Hence
the same king is called "Lord Sabaoth. For Sabaoth is translated as "of armies. Therefore
he sends an army to destroy his adversaries because the Lord indeed executes vengeance
through angels.

The power of this vengeance our fathers once only heard about, but we now see it. For
where are those proud persecutors of the martyrs? Where are those who raised the neck of
their heart against their Creator and swelled with deadly pride over the glory of this
world? Behold, the death of the martyrs now flourishes in the faith of the living, and
those who gloried in their cruelty against them do not come into our memory even among the
number of the dead. Thus we recognize in actual events what we hear in parables. But he
who sees that those invited despise him will not allow his son's wedding to remain empty.
He sends to others, because even if the word of God labors among some, nevertheless at
some point it will find a place where it may rest. Hence it is added: Then he said to his
servants: The wedding indeed is prepared, but those who were invited were not worthy. Go
therefore to the crossroads, and whomever you find, call to the wedding. If in Sacred
Scripture we understand ways as actions, we understand the crossroads as the failures of
actions, because those whom no prosperity accompanies in earthly activities usually come
easily to God. It follows: And his servants went out into the roads and gathered all whom
they found, both bad and good, and the wedding was filled with guests.

Behold, now by the very quality of those dining together it is openly shown that through
these royal nuptials the present Church is designated, in which both good and evil come
together. For it is mixed with a diversity of children, because although it begets all
unto faith, yet it does not lead all through a change of life to the liberty of spiritual
grace, their faults preventing it. For as long as we live here, it is necessary that we
proceed on the way of the present age in a mixed state. But then we are separated when we
arrive. For the good alone are nowhere except in heaven; and the evil alone are nowhere
except in hell. But this life which is situated between heaven and hell, just as it
subsists in the middle, so it receives the citizens of both parts in common; whom
nevertheless holy Church both now receives without distinction and afterward separates at
their departure. If therefore you are good, as long as you subsist in this life, bear with
the evil patiently. For whoever does not tolerate the evil, he himself is a witness to
himself through his intolerance that he is not good. For he refuses to be Abel whom the
malice of Cain does not exercise. Thus on the threshing floor the grains are pressed under
the chaff; thus flowers arise among thorns, and the rose which gives fragrance grows with
the thorn which pricks. Indeed the first man had two sons;

but one of them was chosen, the other was reprobate. The ark of Noah contained three sons;
but two of them were chosen, and one was reprobate. Abraham had two sons; but one was
chosen, the other was reprobate. Isaac had two sons; but one was chosen, the other was
rejected. Jacob had twelve sons; but of these one was sold through innocence, while the
others through malice were sellers of their brother. Twelve apostles were chosen; but one
was mixed among them who would test, eleven who would be tested. Seven deacons were
ordained by the apostles; but while six remained in the right faith, one became the author
of error. In this Church therefore neither can the evil be without the good, nor the good
without the evil. Therefore, dearest brothers, bring back to mind the times past, and
strengthen yourselves for the toleration of the evil. For if we are children of the elect,
it necessarily remains that we walk by their examples. For he was not good who refused to
tolerate the evil. For hence it is that blessed Job asserts of himself, saying: I was a
brother of dragons, and a companion of ostriches. Hence through Solomon it is said in the
voice of the bridegroom to holy Church: As a lily among thorns, so is my beloved among the
daughters. Hence the Lord says to Ezekiel: Son of man, unbelievers and subverters are with
you, and you dwell among scorpions. Hence Peter glorifies the life of blessed Lot, saying:

And he rescued righteous Lot, oppressed by the injury of the wicked in their conduct; for
in sight and hearing he was righteous, dwelling among those who from day to day tormented
his righteous soul with their lawless deeds. Hence Paul both praises and strengthens the
life of his disciples, saying: In the midst of a crooked and perverse nation, among whom
you shine as lights in the world, holding forth the word of life. Hence John testifies to
the Church of Pergamos, saying: I know where you dwell, where the throne of Satan is, and
you hold my name, and you have not denied my faith. Behold, dearest brothers, running
through almost all things we recognize that he was not good whom the depravity of the evil
did not test. For if I may speak thus, the iron of our soul is by no means brought to the
sharpness of a fine edge unless the file of another's depravity has worn it down. But it
should not frighten you that in the Church there are both many who are evil and few who
are good, because the ark amid the waters of the flood, which bore the type of this
Church, was both wide in its lower parts and narrow in its upper parts, and at its very
summit it grew to the measure of a single cubit. In its lower part it is to be believed it
contained quadrupeds and reptiles, but in its upper part birds and human beings. It was
wide where it held beasts;

it was narrow where it preserved human beings, because indeed the holy Church is spacious
in carnal matters but narrow in spiritual ones. For where it tolerates the bestial
behavior of people, there it relaxes its fold more widely. But where it has those who are
supported by spiritual reason, there indeed it is led to the summit, yet because they are
few, it is narrowed. For wide is the way that leads to destruction, and many are those who
go by it; and narrow is the way that leads to life, and few are those who find it.
Moreover, the ark is narrowed at the top to such an extent that it is brought to the
measure of a single cubit, because in the holy Church the holier any persons are, the
fewer they are. At its summit it is brought to him who alone among human beings was born
holy, without comparison to any other. Who, according to the voice of the Psalmist, was
made like a solitary sparrow on a rooftop. Therefore the evil are to be tolerated all the
more, the more abundantly they abound, because even on the threshing floor there are few
grains that are stored in granaries, and great heaps of chaff that are burned with fire.
But since you have now entered the house of the wedding, that is, the holy Church, by the
Lord's generosity, carefully observe, brothers, lest the king upon entering find fault
with something in the attire of your mind.

For with great fear of heart we must consider what is immediately added: "The king entered
to see those reclining at table, and he saw there a man not clothed in a wedding garment.
What, dearest brothers, do we think is expressed by the wedding garment? For if we say the
wedding garment is baptism or faith, who entered this wedding without baptism and faith?
For by that very fact he is outside, because he has not yet believed. What then should we
understand the wedding garment to be, except charity? For he enters the wedding, but does
not enter with a wedding garment, who standing in the holy Church has faith but does not
have charity. For rightly is charity called the wedding garment, because our Creator had
this in himself when he came to the wedding of uniting the Church to himself. For it was
accomplished solely by the love of God that his only-begotten Son united the minds of
chosen people to himself. Hence John also says: "For God so loved the world that he gave
his only-begotten Son for us. He therefore who came to humanity through charity made known
that same charity to be the wedding garment. Therefore everyone among you who, being
placed in the Church, has believed in God has already entered the wedding; but he does not
come with a wedding garment if he does not preserve the grace of charity.

And certainly, brothers, if anyone were invited to a carnal wedding, he would change his
garment, he would show by the very beauty of his attire that he rejoices with the
bridegroom and bride, and he would be ashamed to appear in despised garments among those
rejoicing and celebrating the feast. We come to the wedding of God, and we neglect to
change the garment of our heart. The angels rejoice together when the elect are taken up
to heaven. With what mind, then, do we behold these spiritual festivities, we who do not
have the wedding garment, that is, charity, which alone presents us as beautiful? It
should be known that just as a garment is woven on two beams, namely the upper and the
lower, so charity is held in two commandments, that is, in the love of God and of
neighbor. For it is written: "You shall love the Lord your God with all your heart, and
with all your soul, and with all your strength; and your neighbor as yourself. In this
matter it should be noted that in the love of neighbor a measure of love is established,
when it is said: "You shall love your neighbor as yourself"; but the love of God is
constrained by no measure, when it is said: "You shall love the Lord your God with all
your heart, and with all your soul, and with all your strength. For one is not commanded
how much to love, but from how much, when it is said:

"With all," because he truly loves God who leaves nothing of himself for himself.
Therefore whoever takes care to have a wedding garment at the wedding must keep these two
commandments of charity. For this is why, in the prophet Ezekiel, the vestibule of the
gate of that city situated on the mountain is measured at two cubits, because surely the
entrance to the heavenly city is not opened to us if in this Church, which is called a
vestibule because it is still outside, the love of God and neighbor is not maintained.
This is why scarlet twice-dyed is commanded to be woven into the curtains of the
tabernacle. You are, brothers, you are the curtains of the tabernacle, who veil heavenly
secrets in your hearts through faith. But twice-dyed scarlet must be in the curtains of
the tabernacle. For scarlet has the appearance of fire. And what is charity, if not fire?
But this charity must be twice-dyed, so that it may be dyed through the love of God, and
dyed through the love of neighbor. For he who so loves God that through contemplation of
Him he neglects his neighbor, is indeed scarlet, but not twice-dyed. Again, he who so
loves his neighbor that nevertheless he abandons the contemplation of God through love of
him, is scarlet, but not twice-dyed.

Therefore, that your charity may be able to be twice-dyed scarlet, let it kindle itself
both to the love of God and to the love of neighbor, so that it neither abandons the
contemplation of God out of compassion for neighbor, nor, clinging to the contemplation of
God more than it ought, casts aside compassion for neighbor. And so let every person
living among people so yearn for Him whom he desires, that nevertheless he does not
abandon the one with whom he was running; and let him so bring help to this one, that he
in no way grows sluggish toward Him to whom he was hastening. It must also be known that
this love of neighbor is subdivided into two precepts, as a certain wise man says: "See
that you do not do to another what you hate to have done to you. And Truth Himself
preaches through Himself, saying: "What you wish men to do to you, do the same to them.
For if we both give to others what we rightly wish to be rendered to us, and we ourselves
avoid doing to others what we do not wish done to us, we preserve the laws of charity
unharmed. But let no one, when he loves someone, think that he immediately has charity,
unless he first examines the very strength of his love. For if anyone loves someone, but
does not love him for the sake of God, he does not have charity, but thinks he has it.

True charity, however, is when a friend is loved in God, and an enemy is loved for the
sake of God. For he loves those whom he loves for the sake of God, who already knows how
to love even those by whom he is not loved. For charity is usually proven only through the
adversity of hatred. Hence the Lord Himself says: "Love your enemies, do good to those who
hate you. Therefore, he loves securely who loves for the sake of God the one by whom he
understands he is not loved. These things are great, these things are lofty, and difficult
for many to practice, but nevertheless this is the wedding garment. Whoever does not have
this garment while reclining at the wedding feast, let him now anxiously fear when the
king enters, lest he be cast outside. For behold it is said: "The king entered the wedding
feast to see those reclining at table, and he saw there a man not clothed with a wedding
garment. We are the ones, dearest brothers, who recline at the wedding feast of the Word,
who already have faith in the Church, who are fed by the banquets of Sacred Scripture, who
rejoice that the Church is joined to God. Consider, I ask, whether you have come to this
wedding feast with a wedding garment; examine your thoughts with anxious inquiry. Weigh
your hearts concerning each matter:

whether you now hold hatred against no one, whether you are not inflamed by any torch of
envy against another's good fortune, whether you do not hasten to harm anyone through
hidden malice. Behold, the king enters the wedding and contemplates the condition of our
heart, and to him whom he does not find clothed in charity, he immediately says in anger:
Friend, how did you enter here not having a wedding garment? It is greatly to be wondered
at, dearest brothers, that he both calls him friend and rejects him, as if he were saying
to him more openly: Friend and not friend; friend by faith, but not friend by works. But
he was struck silent, because—what cannot be said without groaning—in that strictness of
the final rebuke, every argument of excuse ceases, since he who rebukes outwardly is the
one who, as witness of conscience, accuses the soul within. But amid these things it must
be known that whoever has this garment of virtue, but does not yet have it perfectly,
ought not to despair of pardon at the entrance of the merciful king, because he himself
also, granting us hope through the Psalmist, says: Your eyes saw my imperfection, and in
your book all shall be written. But since we have said these few things for the
consolation of one who has it but is weak, let us now turn our words to him who does not
have it at all. It follows: Then the king said to the servants:

Bind his hands and feet, and cast him into the outer darkness: there shall be weeping and
gnashing of teeth. Then the feet and hands are bound by the strictness of the sentence,
which now refused to be bound from wicked works through amendment of life. Or certainly,
punishment then binds those whom guilt now bound from good works. For the feet that
neglect to visit the sick, the hands that give nothing to the needy, are already bound
from good work by their own will. Therefore, those who now are willingly bound in vice
will then be unwillingly bound in punishment. Moreover, it is well said that he is cast
into the outer darkness. For we call the inner darkness the blindness of the heart, but
the outer darkness the eternal night of damnation. Therefore, every condemned person is
sent not into the inner but into the outer darkness, because he who here willingly fell
into blindness of heart is there unwillingly cast into the night of damnation. Where there
is said to be weeping and gnashing of teeth, so that there the teeth may gnash which here
rejoiced in gluttony; there the eyes may weep which here were occupied with unlawful
desires; so that each and every member may be subjected to punishment which here served in
subjection to each and every vice. But when one has been rejected, in whom clearly the
whole body of the wicked is represented, a general judgment is immediately added, in which
it is said:

"For many are called, but few are chosen. What we have heard is greatly to be feared,
dearest brothers. Behold, we who have all now been called through faith come to the
wedding feast of the heavenly king, we both believe and confess the mystery of his
incarnation, we receive the banquet of the divine Word, but on the future day of judgment
the king will enter. That we are called, we know; whether we are chosen, we do not know.
Therefore it is necessary that each one of us humble himself in humility all the more
because he does not know whether he is chosen. For some do not even begin good works,
while others do not persist at all in the good works they have begun. One person is seen
to lead nearly his whole life in wickedness, but near the end of his life he is called
back from his wickedness through the lamentations of severe penance; another seems to lead
a chosen life, and yet it happens that near the end of his life he turns aside to the
wickedness of error. One begins good well and finishes better; another casts himself down
in evil deeds from his earliest age, and in the same works is always finished worse than
himself. Therefore let each one anxiously fear for himself all the more because he does
not know what remains, for, what must often be said and retained without forgetfulness:
"Many are called, but few are chosen.

But because sometimes the examples of the faithful convert the minds of hearers more than
the words of teachers, I wish to tell you something from nearby, which your hearts may
hear with all the more fear, since it sounds to them from close at hand. For we are not
speaking of things done long ago, but we recall those of which witnesses exist, and who
report that they were present. My father had three sisters, who were all three sacred
virgins: one was called Tharsilla, another Gordiana, another Aemiliana. All were converted
with one ardor, consecrated at one and the same time, living under regular discipline,
they led a common life in their own home. And when they had been for a long time in the
same manner of life, Tharsilla and Aemiliana began to grow daily with increasing love for
their Creator, and though they were here only in body, daily they passed in spirit to
eternal things. But on the contrary, Gordiana's spirit began to grow lukewarm from the
warmth of inner love through daily losses, and little by little to return to the love of
this world. Often Tharsilla used to say to her sister Aemiliana with great sighing: I see
that our sister Gordiana is not of our lot; for I perceive that she flows outward, and
does not keep her heart to what she has professed. They took care to correct her with
gentle daily reproof, and to reform her from levity of manners to the gravity of her
state.

She would indeed suddenly assume an expression of gravity amid the words of correction,
but when the hour of that correction had passed, the assumed gravity of respectability
immediately passed as well, and she soon returned to frivolous words. She rejoiced in the
company of lay girls, and any person who was not devoted to this world was very burdensome
to her. But one night to this Tharsilla, my aunt, who among her sisters had excelled in
the honor and height of sanctity by virtue of continuous prayer, zealous mortification,
singular abstinence, and gravity of life, as she herself related, my great-great-
grandfather Felix, bishop of this Roman Church, appeared in a vision, and showed her a
mansion of perpetual brightness, saying: Come, for I receive you into this mansion of
light. She was immediately seized by a fever the following day and came to her final day.
And just as when noble women and men are dying many gather to console their relatives, at
the very hour of her departure many men and women stood around her bed, among whom my
mother also was present; when suddenly she looked upward and saw Jesus coming, and with
great earnestness began to cry out to those standing around, saying: Depart, depart, Jesus
comes. And as she gazed upon him whom she saw, that holy soul was released from the flesh;
and suddenly such a fragrance of wondrous odor was spread about that the sweetness itself
showed to all that the author of sweetness had come there.

And when her body was stripped to be washed as is the custom for the dead, it was found
that hardened skin had grown on her elbows and knees, in the manner of camels, from long
practice of prayer, and her dead flesh testified to what her living spirit had always
done. These things occurred before the day of the Lord's Nativity. When that had passed,
she soon appeared to her sister Aemiliana in a vision of the night, saying: Come, so that
since I spent the Lord's Nativity without you, I may now spend the holy day of Theophany
with you. She, immediately anxious about the salvation of their sister Gordiana, replied:
And if I come alone, to whom do I leave our sister Gordiana? To her, as she reported,
Tharsilla said again with sad countenance: Come, for our sister Gordiana has been reckoned
among the laywomen. This vision was soon followed by bodily illness, and just as had been
said, before the day of the Lord's appearing, with that illness growing worse, she died.
But Gordiana, as soon as she found herself left alone, her wickedness increased, and what
had previously lain hidden in the desire of thought, she afterward carried out in the
effect of wicked action. For forgetful of the fear of the Lord, forgetful of modesty and
reverence, forgetful of her consecration, she afterward took the steward of her fields as
a husband.

Behold, all three were first converted with one ardor, but they did not remain in one and
the same devotion, because according to the Lord's voice, Many are called, but few are
chosen. I have said these things therefore, lest anyone already established in good work
attribute to himself the strength of good work, lest anyone trust in his own action,
because even if he knows today what he is like, he still does not know what he will be
tomorrow. Let no one therefore rejoice securely in his own works, since while still in the
uncertainty of this life he does not know what end will follow. But because I have related
a matter which terrified you from divine severity, I also relate another thing from nearby
which may console your terrified hearts from divine mercy; which however I remember that I
already said in another sermon, but you were by no means present. Two years ago, a certain
brother came to my monastery, which is situated near the Church of the blessed martyrs
John and Paul, for the purpose of conversion. After being tested according to the rule for
a long time, he was eventually admitted. His brother followed him to the monastery not out
of zeal for conversion but out of carnal affection. Now the one who had come for
conversion was very pleasing to the brothers; but his brother, on the contrary, was far
different from his life and character. He lived in the monastery more from necessity than
from choice.

And though he was perverse in all his actions, he was patiently tolerated by everyone for
the sake of his brother. For he was frivolous in speech, wicked in action, refined in
clothing, unrefined in character; and he could not bear it if anyone spoke to him about
adopting the religious life. Indeed, his way of life had become burdensome for all the
brothers to witness, yet, as was said, he was tolerable to all for the sake of his
brother. He greatly despised it if anyone spoke to him about correcting his depravity. He
could not only not do good things, but could not even hear about them. He kept declaring,
with oaths, anger, and mockery, that he would never embrace the religious life. But in
that plague which recently consumed a great part of the population of this city, he was
struck in the groin and brought to the point of death. When he was breathing his last, the
brothers gathered to protect his departure with their prayers. His body was already dead
from the extremities, and vital warmth still lingered only in his chest. All the brothers
began to pray more earnestly for him as they saw him departing so quickly. Suddenly, with
the brothers standing by, he began to cry out with whatever effort he could and to
interrupt their prayers, saying: "Withdraw, withdraw! Behold, I have been given to a
dragon to be devoured, and because of your presence he cannot devour me. He has already
swallowed my head in his mouth;

give him room so that he may torment me no longer but do what he is going to do. If I have
been given to him to be devoured, why do I suffer this delay because of you? Then the
brothers began to say to him: "What are you saying, brother? Make the sign of the holy
cross upon yourself. He answered as best he could, saying: "I want to sign myself, but I
cannot, because I am pressed down by the dragon. When the brothers heard this, they
prostrated themselves on the ground and with tears began to pray more intensely for his
deliverance. And behold, suddenly the sick man began to improve and to rejoice with
whatever voice he had, saying: "Thanks be to God! Behold, the dragon who had taken me to
devour me has fled; driven out by your prayers, he could not remain. Now intercede for my
sins, because I am ready to be converted and to abandon the worldly life entirely.
Therefore this man, who, as was already said, had been dead from the extremities of his
body, was preserved for life and was converted to God with his whole heart. He was
disciplined by long and continuous afflictions in that same conversion, and died a few
days ago when his bodily illness increased. As he was dying, he did not see the dragon,
because he had conquered it through the transformation of his heart.

Behold, my brothers, Gordiana, whom I mentioned above, fell from the height of the
religious habit to punishment, and this brother, about whom I have told these things,
returned from the very moment of death to eternal life. Therefore no one knows what is
being done concerning himself in the hidden judgments of God; for many are called, but few
are chosen. Since, therefore, no one is certain about himself that he is chosen, it
remains that all should tremble, all should fear concerning their conduct, all should
rejoice only in divine mercy, and no one should presume upon his own strength. There is
one who perfects our confidence, namely he who deigned to assume our nature into himself,
Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God,
through all ages of ages. Amen.


FORTY HOMILIES ON THE GOSPELS
=============================

FORTY HOMILIES ON THE GOSPELS continued

HOMILY 39

Delivered to the people in the basilica of blessed John, which is called the
Constantiniana.

Reading of the Holy Gospel According to Luke

At that time, when Jesus drew near to Jerusalem, seeing the city, he wept over it, saying:
If you had known, even you, and indeed in this your day, the things that are for your
peace; but now they are hidden from your eyes. For days shall come upon you, and your
enemies shall surround you with a rampart; and they shall encircle you, and press you in
on every side, and cast you to the ground, and your children who are in you; and they
shall not leave in you a stone upon a stone, because you did not know the time of your
visitation. And entering the temple, he began to cast out those selling in it and those
buying, saying to them: It is written that my house is a house of prayer. But you have
made it a den of thieves. And he was teaching daily in the temple. I wish to run through
the brief reading of the holy Gospel with a brief discourse, if I can, so that a more
extended consideration may be given to it by those who know how to think much from little.
That the overthrow of Jerusalem which was accomplished by Vespasian and Titus, the Roman
princes, is described while the Lord weeps, no one who has read the history of that
destruction is unaware. For the Roman princes are indicated when it is said: "Because the
days will come upon you, and your enemies will surround you with a rampart;

and they will encircle you, and hem you in on every side, and cast you to the ground, and
your children who are in you. This also which is added: "They will not leave in you a
stone upon a stone," even the very relocation of that city now testifies, because while it
is now built in the place where the Lord had been crucified outside the gate, that former
Jerusalem, as it is said, was utterly destroyed. From what fault the punishment of its
destruction was inflicted upon it is added: "Because you did not know the time of your
visitation. For the Creator of all things deigned to visit it through the mystery of his
incarnation, but it did not remember the fear and love of him. Whence also through
prophecy, in rebuke of the human heart, the birds of heaven are brought forward as
testimony, when it is said: "The kite in the sky has known its time; the turtledove and
the swallow and the stork have kept the time of their coming, but my people has not known
the judgment of the Lord. But first we must ask what it means that is said: "Seeing the
city, he wept over it, saying: If you had known, even you. For the Redeemer first wept
over the ruin of the faithless city, which the city itself did not know was coming upon
it. To which the weeping Lord rightly says: "If you had known, even you"—understand:

you would weep—you who now, because you do not know what threatens, rejoice. Whence it is
also added: "And indeed in this your day, the things that are for your peace. For when it
gave itself to the pleasures of the flesh and did not foresee the evils to come, it had in
its day those things which could be for its peace. But why it had present goods for peace
is made clear when it is said: "But now they are hidden from your eyes. For if the evils
which threatened had not been hidden from the eyes of its heart, it would not have been
joyful in present prosperity. Its punishment also, which was threatening from the Roman
princes, as I said before, was soon added. Having described this, what the Lord did is
added: because, entering the temple, he began to cast out those selling and buying in it,
saying to them: It is written that my house is a house of prayer, but you have made it a
den of thieves. For he who foretold the evils to come and immediately entered the temple
to cast out from it those selling and buying, clearly made known that the ruin of the
people came chiefly from the fault of the priests. Indeed, in describing the destruction
but striking at those selling and buying in the temple, he showed by the very effect of
his work whence the root of perdition sprang.

Moreover, as we have learned from another evangelist as witness, doves were being sold in
the temple. And what is received through doves except the gift of the Holy Spirit? But he
expels the sellers and buyers from the temple, because he condemns either those who grant
the imposition of hands for a gift, or those who strive to buy the gift of the Spirit.
About this temple it is soon added: My house is a house of prayer, but you have made it a
den of thieves. For those who sat in the temple to receive gifts, it was certainly not
doubtful that they would seek to harm those who gave nothing. Therefore the house of
prayer had been made a den of thieves, because they knew how to stand in the temple for
this purpose: either to eagerly pursue bodily those not giving gifts, or to kill
spiritually those who did give. But because our Redeemer does not withhold the words of
preaching even from the unworthy and ungrateful, after he maintained the vigor of
discipline by casting out the perverse, he soon showed the gift of grace. For it is added:
And he was teaching daily in the temple. We have run through these things briefly,
treating them according to the historical sense.

But since we know that Jerusalem has now been destroyed and through its destruction has
been changed for the better, since we know that the robbers were driven from the temple
and that the temple itself has now been demolished, we ought to draw some likeness
inwardly from external things and fear the ruin of morals from the ruined buildings of
walls. For seeing the city, he wept over it, saying: If you had known, even you. This he
did once, when he announced that the city would perish. This our Redeemer never ceases to
do daily through his elect, when he considers that certain people have passed from a good
life to wicked ways. For he mourns those who do not know why they are mourned, because,
according to the words of Solomon: They rejoice when they have done evil and exult in the
worst things. If they had recognized their damnation which hangs over them, they
themselves would mourn with the tears of the elect. The sentence which follows fittingly
applies to the soul about to perish: And indeed in this your day, the things that are for
your peace, but now they are hidden from your eyes. Here the perverse soul has its own
day, which rejoices in transitory time.

For such a soul the things present are for peace, because while it rejoices in temporal
things, while it is exalted by honors, while it dissolves in carnal pleasure, while it is
terrified by no fear of future punishment, it has peace in its day, which will have the
grave scandal of its damnation in another's day. For there it will be afflicted, where the
just will rejoice; and all the things which now are for its peace will then be turned into
the bitterness of strife, because it will begin to quarrel with itself as to why it did
not dread the damnation it suffers, why it closed the eyes of its mind from foreseeing the
evils to follow. Hence it is told: But now they are hidden from your eyes. For the
perverse soul, devoted to present things, dissolved in earthly pleasures, hides from
itself the evils to follow, because it refuses to foresee future things which would
disturb its present joy; and while it abandons itself to the delights of the present life,
what else does it do but go to the fire with closed eyes? Hence it is well written: In the
day of good things, do not be forgetful of evil things. And therefore it is said through
Paul:

Let those who rejoice be as though not rejoicing, because even if there is any joy of the
present time, it is to be experienced in such a way that the bitterness of the following
judgment never departs from memory, so that while the fearful mind is pierced through by
fear of final vengeance, as much as present joy now prevails, so much will the wrath that
follows afterward be tempered. For hence it is written: Blessed is the man who is always
fearful; but he who is hard of mind will fall into evil. For the wrath of the following
judgment will then be borne all the more severely, the less it is feared now even amid
sins. There follows: Because the days shall come upon thee, and thine enemies shall
surround thee with a rampart. Who are ever greater enemies of the human soul than the
malignant spirits, who besiege it as it departs from the body, whom they nourished with
deceitful pleasures while it was placed in love of the flesh? They surround it with a
rampart, because by bringing back before the eyes of its mind the iniquities which it
perpetrated, they constrict it, dragging it to the fellowship of their damnation, so that
caught now in the very extremity of life, it may see both by what enemies it is
surrounded, and yet be unable to find a way of escape, because it is no longer permitted
to perform the good works which, when it was permitted to do them, it despised.

Concerning these, what follows can also be aptly understood: They shall surround thee and
press thee in on every side. For malignant spirits press in upon the soul on every side,
when they bring back to it the iniquities not only of deed, but also of speech and
moreover of thought, so that she who formerly spread herself abroad through many crimes
may at the end be pressed in on all sides in retribution. There follows: And they shall
cast thee to the ground, and thy children who are in thee. Then the soul is cast to the
ground through the knowledge of its guilt, when the flesh which it believed to be its life
is compelled to return to dust. Then her children fall into death, when the illicit
thoughts which now proceed from her are scattered in the final punishment of life, as it
is written: In that day all their thoughts shall perish. These harsh thoughts can also be
understood through the signification of stones. For there follows: And they shall not
leave in thee stone upon stone. For when a perverse mind adds a yet more perverse thought
to a perverse thought, what else does it do but place stone upon stone? But in the
destroyed city stone is not left upon stone, because when the soul is led to its
punishment, the whole structure of its thoughts is scattered. Why it suffers this is
added: "Because you did not know the time of your visitation.

Almighty God is accustomed to visit every wicked soul in many ways. For He visits it
continually through His commandment, sometimes through affliction, and sometimes through a
miracle, so that it may hear the truths it did not know, and yet if still proud and
contemptuous, it may return pricked by pain, or overcome by benefits may blush at the evil
it has done. But because it does not recognize the time of its visitation, it is handed
over at the end of life to those enemies with whom it will be bound in the fellowship of
perpetual damnation at the eternal judgment, as it is written: "When you go with your
adversary to the magistrate on the way, make an effort to be freed from him, lest perhaps
he drag you to the judge, and the judge hand you over to the officer, and the officer cast
you into prison. For our adversary on the way is the word of God, contrary to our carnal
desires in the present life. He is freed from it who humbly submits to His commandments.
Otherwise the adversary will hand him over to the judge, and the judge will hand him over
to the officer, because from the contempt of the Lord's word the guilty sinner will be
held liable at the examination of the judge.

The judge hands him over to the officer, because He permits the malignant spirit to drag
him away for punishment, so that he himself may exact the soul driven from the body for
punishment, the soul that willingly consented to him for sin. The officer casts him into
prison, because through the malignant spirit he is thrust back into hell until the day of
judgment comes, from which point he himself also will be tormented together in the fires
of hell. After the destruction of the city is completed, which we have applied to the
likeness of a perishing soul, it is immediately added: "And entering the temple, he began
to cast out those selling and buying in it. Just as the temple of God is in the city, so
also is the life of religious persons among the faithful people. And often some take up
the habit of religion, and when they receive a place in the sacred orders, they turn the
office of holy religion into a commerce of earthly business. Those selling in the temple
are they who bestow for a reward what rightly belongs to certain persons. For to sell
justice is to maintain it in exchange for receiving a reward. Those buying in the temple
are they who, while refusing to render to their neighbor what is just, and while
disdaining to do what is rightly owed, give a reward to patrons and buy sin. To them it is
rightly said:

"My house is a house of prayer, but you have made it a den of thieves," because when
perverse men sometimes hold a place of religion, there they slay with the swords of their
malice where they ought to have given life to their neighbors through the intercession of
their prayer. The temple and house of God is also the very mind and conscience of the
faithful. If at any time it brings forth perverse thoughts in injury to a neighbor, it is
as though robbers are dwelling in a cave and killing those who walk by in simplicity, when
they thrust swords of injury into those who are guilty of nothing. For the mind of the
faithful is no longer a house of prayer but a den of thieves when, having abandoned the
innocence and simplicity of holiness, it strives to do that by which it might harm its
neighbors. But because against all these perverse things we are ceaselessly instructed by
the words of our Redeemer through the sacred pages, what is reported to have been done is
still being done now, when it says: "And he was teaching daily in the temple. For when he
subtly instructs the mind of the faithful to guard against evils, Truth teaches daily in
the temple. But we must know that we are truly instructed by the words of truth if we look
upon our final evils with fear and without ceasing, according to what is said by a certain
wise man:

"In all your works remember your last end, and you will never sin. Indeed, we ought to
consider daily what we have heard from the voice of our same Redeemer: "If only on this
day of yours you knew the things that are for your peace; but now they are hidden from
your eyes. For while the strict Judge waits and does not yet extend his hand in striking,
while there seems to be a certain security of time before the retribution of final
vengeance, we ought to consider the evil that follows, and considering it, groan;
groaning, avoid it; and look upon the sins we have committed without ceasing; looking upon
them, weep; and weeping, wipe them away. Let no joy of passing prosperity dissolve us, nor
let transitory things obstruct the eyes of our mind, nor lead us blind to the fire. For if
it be considered strictly, from the mouth of Truth it is known how weighty is the
reproach, when it is said to the negligent one who does not look ahead to future things:
"If only on this day of yours you knew the things that are for your peace; but now they
are hidden from your eyes. For we must consider deeply how terrible for us will be the
hour of our death, what fear of mind, how great then the memory of all our evils, what
forgetfulness of past happiness, what dread and consideration of the Judge.

What, therefore, ought the present things be to us for delight, when, as all things pass
away together, that which threatens cannot pass away? When that which is loved is utterly
ended, and that begins where pain never ends? Then malign spirits seek their own works in
the departing soul; then they recount the evils they persuaded, that they may drag the
soul as their companion to torments. But why do we say this only of the perverse soul,
when they come also to the elect as they depart, and seek something of their own in them,
if they might prevail? Yet One among men existed, who before His passion says with free
voice: "I will no longer speak much with you; for the prince of this world comes, and in
me he has nothing. For since he saw Him as a mortal man, the prince of the world believed
he could find something of his own in Him. But He departed from the corruption of the
world without any sin, who came into the world without sin. This Peter did not presume to
say of himself against the prince of the world, Peter who deserved to hear: "Whatever you
bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in
heaven. This Paul did not presume to say, who before he paid the debt of death reached the
secrets of the third heaven.

This John did not dare to say, who for his special love reclined on the breast of his
Redeemer at supper. For since the Prophet says: "Behold, I was conceived in iniquities,
and in sins did my mother bear me," he could not be without fault in the world who came
into the world with fault. Hence the same Prophet says: "No living person shall be
justified in your sight. Hence Solomon says: "There is no just man on earth who does good
and does not sin. Hence John says: "If we say that we have no sin, we deceive ourselves,
and the truth is not in us. Hence James says: "For in many things we all offend. For it is
established that all who were conceived from the pleasure of the flesh—without doubt in
their action, or speech, or thought—the prince of this world had something of his own in
them. But therefore he could not seize them afterward or hold them before, because He
snatched them from their debts who paid the debt of death for us without being in debt, so
that our debts do not hold us under the right of our enemy, because the mediator between
God and men, the man Christ Jesus, freely rendered for us what He did not owe. For He who
rendered for us the unowed death of the flesh freed us from the owed death of the soul. He
says therefore: "For the prince of this world comes, and in me he has nothing.

Hence we must take care, and consider daily with great weeping, how ravenous, how terrible
the prince of this world may come seeking his own works in us on the day of our departure,
if he came even to God dying in the flesh, and sought something in Him in whom he could
find nothing. What then shall we wretches say, what shall we do, we who have committed
innumerable evils? What shall we say to the adversary who searches us and finds much of
his own in us, except only this which is our certain refuge and solid hope: that we have
been made one with him in whom the prince of this world sought something of his own and
could find nothing at all? For he alone is free among the dead. And we are now released
from the bondage of sin with true liberty, because we are united to him who is truly free.
For it is established, and we cannot deny it, but we truthfully confess that the prince of
this world has much in us; yet at the time of our death he cannot seize us, because we
have become members of him in whom he has nothing. But what does it profit that we are
joined to our Redeemer through faith, if we are separated from him by our conduct? For he
himself says: Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven.
Therefore right works must be joined to right faith.

Let us wash away the evils we have done through daily laments; let right works arising
from love of God and neighbor overcome our past wickedness; let us refuse no good that we
can bestow upon our brothers. For we do not otherwise become members of our Redeemer
unless by clinging to God and showing compassion to our neighbor. But because examples
rather than words more often stir the hearts of listeners to the love of God and neighbor,
I am eager to relate to your charity what my son Epiphanius the deacon, who is present
here, born in the province of Isauria, is accustomed to tell as a miracle that occurred in
the neighboring land of Lycaonia. For he says that there was a certain monk named
Martyrius, a man of very venerable life, who was traveling from his own monastery to visit
another monastery over which a spiritual father presided. And so as he went on his way, he
found a leper whom the elephantine disease had disfigured throughout his limbs with dense
wounds, wanting to return to his lodging but unable to do so because of weariness. And
this man said that he had his lodging on that very road where the same monk Martyrius was
hastening to go.

But the man of God, having pity on the weariness of this leper, immediately threw down and
spread out on the ground the cloak with which he was clothed, and placed the leper upon
it, and lifting him up wrapped all around in his cloak upon his shoulder, he carried him
back with him. And when he was now approaching the doors of the monastery, the spiritual
father of that monastery began to cry out with a loud voice: Run, open the doors of the
monastery quickly, because brother Martyrius is coming carrying the Lord. But immediately
when Martyrius reached the entrance of the monastery, he who was thought to be a leper
leaped from his neck, and appearing in that form in which the Redeemer of the human race
is accustomed to be recognized by men, God and man Christ Jesus, he returned to heaven
while Martyrius watched, and ascending he said to him: Martyrius, you were not ashamed of
me on earth; I will not be ashamed of you in heaven. And when this holy man had just
entered the monastery, the father of the monastery said to him: Brother Martyrius, where
is he whom you were carrying? To which he replied, saying: If I had known who he was, I
would have held his feet. Then the same Martyrius related that when he had carried him, he
had not felt his weight at all. Nor is this surprising;

for how could he feel weight, when he who was being carried was himself carrying the one
who bore him? In this matter we must consider how much fraternal compassion avails, how
much the bowels of mercy join us to almighty God. For we draw near to him who is above all
things precisely when we lower ourselves even beneath ourselves through compassion for our
neighbor. In bodily matters, no one touches high things unless he stretches upward; but in
spiritual matters it is certain that the more we are drawn down through compassion, the
more truly we approach the heights. But behold, for our edification it is not enough for
the Redeemer of the human race that he declared he would say at the last judgment:
Inasmuch as you did it to one of the least of these my brethren, you did it to me, unless
he also showed in himself before the judgment what he had said; so that he might
demonstrate that whoever now renders good works to the needy renders them especially to
him for whose love he renders them. And the more anyone receives a greater reward, the
more he does not despise even him who seems most deserving of contempt. For what in human
flesh is more sublime than the flesh of Christ, which is exalted above the angels? And
what in human flesh is more abject than the flesh of a leper, which is torn apart by
swelling wounds and filled with exhaling stenches?

But behold, he appeared in the form of a leper; and he who is to be revered above all
things did not disdain to be seen as despised below all things. Why this, except to
admonish us who are slower of understanding, that whoever hastens to stand before him who
is in heaven should not refuse to be humbled on earth and to suffer with even the abject
and despicable brethren? I had resolved to speak to your charity briefly; but because the
way of man is not in himself, the flowing speech cannot be restrained, which he himself of
whom we speak disposes, who lives and reigns with the Father in the unity of the Holy
Spirit, God, through all ages of ages. Amen.

HOMILY 40

Delivered to the people in the basilica of the holy martyr Lawrence on the second Sunday
after Pentecost.

Reading of the Holy Gospel According to Luke

At that time, Jesus said to his disciples: There was a certain rich man, who was clothed
in purple and fine linen, and feasted sumptuously every day. And there was a certain
beggar, named Lazarus, who lay at his gate, full of sores, desiring to be filled with the
crumbs that fell from the rich man's table, and no one gave to him. But even the dogs came
and licked his sores. And it came to pass that the beggar died, and was carried by angels
into Abraham's bosom. And the rich man also died, and was buried in hell. And lifting up
his eyes when he was in torments, he saw Abraham afar off, and Lazarus in his bosom. And
he cried out and said: Father Abraham, have mercy on me, and send Lazarus that he may dip
the tip of his finger in water to cool my tongue, for I am tormented in this flame. And
Abraham said to him: Son, remember that you received good things in your lifetime, and
Lazarus likewise evil things. But now he is comforted, and you are tormented. And besides
all this, between us and you a great chasm has been established, so that those who wish to
pass from here to you cannot, nor can they cross over from there to here. And he said: I
ask you then, father, that you send him to my father's house;

for I have five brothers, that he may testify to them, lest they also come into this place
of torments. And Abraham said to him: They have Moses and the prophets; let them hear
them. But he said: No, father Abraham; but if someone from the dead goes to them, they
will repent. But he said to him: If they do not hear Moses and the prophets, neither will
they believe if someone rises from the dead. In the words of sacred Scripture, dearest
brothers, the truth of history must first be preserved, and afterward the spiritual
understanding of allegory must be sought. For then the fruit of allegory is sweetly
gathered when it is first established through history in the root of truth. But since
sometimes allegory builds faith and history builds morality, we who by God's authority now
speak to the faithful do not think it unreasonable if we set aside this order of speaking,
so that you who already hold firm faith should first hear something briefly about
allegory; and what is very necessary for you concerning the moral sense of history, let
this be kept for last in the order of our exposition, because those things which happen to
be heard afterward are usually better remembered. And so we pass quickly over the
allegorical meanings, that we may come more swiftly to the breadth of the moral sense.
There was a certain rich man, who was clothed in purple and fine linen, and feasted
sumptuously every day.

Whom, dearest brothers, does this rich man who was clothed in purple and fine linen and
feasted sumptuously every day signify, if not the Jewish people, who had the cultivation
of life outwardly, who used the delights of the law they received for show, not for
usefulness? And whom does Lazarus full of sores figuratively represent, if not the Gentile
people? For when he turned to God and was not ashamed to confess his sins, he had a wound
on his skin. For in a wound of the skin, poison is drawn from the inner parts and bursts
forth outward. What then is the confession of sins, if not a kind of breaking open of
wounds? For the poison of sin is healthfully opened in confession, which was festering
within the mind. For wounds of the skin draw the fluid of corruption to the surface. And
in confessing sins, what else do we do but open the evil that lay hidden within us? But
the wounded Lazarus desired to be filled with the crumbs that fell from the rich man's
table, and no one gave to him, because that proud people scorned to admit any Gentile to
knowledge of the law. And since they held the teaching of the law not for charity but for
pride, they swelled as it were with the riches they had received. And because words flowed
from them out of knowledge, crumbs as it were fell from the table. But on the other hand,
dogs licked the wounds of the poor man lying there.

Sometimes in sacred speech preachers are understood by dogs. For the tongue of a dog, when
it licks a wound, heals it, because holy teachers too, when they instruct us in the
confession of our sin, touch as it were the wound of the mind through their tongue; and
because by speaking they rescue us from sins, by touching wounds as it were they restore
us to health. For that by the name of dogs the tongue of preachers is signified, the Lord
says through the Psalmist: The tongue of your dogs from enemies, from him. For from the
unbelieving Jews the holy preachers were chosen, who, coming against thieves and robbers
in defense of the truth, gave great barkings, so to speak, for the Lord. Against this it
is said of certain reprobates: Dumb dogs, not able to bark. Because therefore holy
preachers condemn sins, but approve the confession of sins, saying: Confess your sins to
one another, and pray for one another, that you may be saved, dogs lick the sores of
Lazarus. For holy teachers, when they receive the confessions of the Gentiles, restore the
wounds of minds to health. Hence also Lazarus is well interpreted as "one who is helped,"
because they help him toward deliverance, because they heal his wounds through the
correction of their tongue. The licking of dogs can also signify the broad tongue of
flatterers. For flatterers lick our wounds, who often are accustomed to praise with wicked
favor even those very evils which we reprove in ourselves.

Now it happened that both died. The rich man, who was clothed in purple and fine linen,
was buried in hell; but Lazarus was led by angels into Abraham's bosom. What does
Abraham's bosom signify but the secret rest of the fathers? Of which the Truth says: Many,
he says, will come from the East and the West, and will recline with Abraham and Isaac and
Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into
outer darkness. For he who is said to have been clothed in purple and fine linen is
rightly called a child of the kingdom. He who lifts his eyes from afar to see Lazarus,
because while the unfaithful are in the depths through the punishments of their damnation,
they behold the faithful above them in rest before the day of the last judgment, whose
joys afterward they can in no way contemplate. But what they see is far away, because they
do not attain there by merit. Moreover he is shown to burn more in his tongue, when he
says: Send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for
I am tormented in this flame. The unbelieving people held the words of the law in their
mouth, which they scorned to keep in deed. Therefore he will burn more there, where he
showed himself to know what he was unwilling to do. Wherefore it is well said of the
learned and negligent through Solomon:

All the labor of man is in his mouth, but his soul will not be filled, because whoever
labors only to know what he ought to say, fasts with an empty mind from the very
refreshment of his knowledge. He desires to be touched by the tip of a finger, because
given over to eternal punishments he wishes to share in even the least work of the just.
To whom it is answered that in this life he received his good things, because he
considered all his joy to be transitory happiness. For the just can have good things here,
and yet not receive them as recompense, because while they seek better things, that is
eternal things, whatever good things may have been present, in their judgment, when they
burn with holy desires, they seem hardly good at all. Hence the prophet David, who was
supported by the riches of his kingdom and many attendants, although he perceived that
these things were good for necessity, nevertheless panted with longing for one singular
good alone, saying: But for me, to cling to God is good. Among these things it should be
noted what is said to him: Remember, son. For behold, Abraham calls him son, whom
nevertheless he does not free from torment, because the faithful forefathers of this
unfaithful people, since they see that many have strayed from their faith, do not rescue
from torments by any compassion those whom nevertheless they recognize as sons according
to the flesh.

Moreover the rich man placed in torments declares that he has five brothers, because that
same proud Jewish people, which has already been condemned for the most part, knows that
his followers whom he left upon the earth are given over to the five senses of the body.
Therefore by the number five he expresses the brothers he had left behind, because he who
is placed in hell groans that they do not rise to spiritual understanding, and asks that
Lazarus be sent to them. To whom it is said that they have Moses and the prophets. But he
says: They will not believe, unless someone rises from the dead. To whom it is immediately
answered: If they do not hear Moses and the prophets, neither will they believe even if
someone rises from the dead. Certainly the Truth says of Moses: If you believed Moses, you
would certainly believe me also. For he wrote of me. Therefore what is said through
Abraham's response is fulfilled. For the Lord rose from the dead, but that Jewish people,
because they were unwilling to believe Moses, also scorned to believe him who rose from
the dead. And since they scorned to understand the words of Moses spiritually, they did
not come to him of whom Moses had spoken. Let this suffice, dearest brothers, for us to
have briefly touched upon in searching out the mysteries of allegory; now let the mind
return to contemplate more broadly the moral meaning of the historical event:

"There was a certain rich man, who was clothed in purple and fine linen, and feasted
sumptuously every day. And there was a certain beggar, named Lazarus, who lay at the gate
of the rich man, full of sores. Some think that the precepts of the Old Testament are
stricter than those of the New; but these are certainly deceived by careless
consideration. For in the Old Testament, not avarice but robbery is punished. There,
property unjustly taken is punished by fourfold restitution. But here this rich man is not
blamed for taking what belonged to others, but for not giving what was his own. Nor is it
said that he oppressed anyone by violence, but that he exalted himself in the things he
had received. From this, therefore, we must especially conclude with what punishment he
should be punished who seizes what belongs to others, if he is struck with the
condemnation of hell who does not share his own possessions. Therefore let no one consider
himself safe, saying: "Behold, I do not seize what belongs to others, but I enjoy things
lawfully granted to me," because this rich man was not punished for taking what belonged
to others, but because he wrongly abandoned himself to the things he had received. This
too is what delivered him to hell:

that he was not fearful in his prosperity, that he turned the gifts he received to the use
of arrogance, that he knew nothing of the bowels of compassion, that he refused to redeem
his sins even when he had abundant means to do so. And there are some who do not think
that the wearing of fine and costly garments is a sin. But if indeed it were not a fault,
the Word of God would never so carefully express that the rich man who is tormented in
hell had been clothed in fine linen and purple. For no one seeks exceptional garments
except for vainglory, that is, to appear more honorable than others. For the thing itself
testifies that more costly clothing is sought only for empty glory, because no one wishes
to be clothed in precious garments where he cannot be seen by others. We can better
understand this fault also from the opposite: for if the lowliness of cheap clothing were
not a virtue, the evangelist would not carefully say of John: "He was clothed with camel's
hair. But we must note especially how great is the order of narration in the mouth of
Truth concerning the proud rich man and the humble poor man. For behold it is said: "There
was a certain rich man"; and immediately it is added: "And there was a certain beggar,
named Lazarus. Certainly among the people the names of the rich are usually known more
than those of the poor.

What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the
name of the poor man and does not tell the name of the rich man, except that God knows and
approves the humble, and does not know the proud? Hence also to some who are proud of the
power of their miracles He will say at the end: "I know you not whence you are: depart
from me, all you workers of iniquity. But on the contrary, to Moses it is said: "I know
you by name. Therefore He says of the rich man: "A certain man. He says of the poor man:
"A beggar, named Lazarus. As if He openly said: I know the humble poor man, I do not know
the proud rich man. The one I hold as known through approval, the other I do not know
through the judgment of reprobation. We must also consider with what great consideration
our Creator dispenses all things. For one thing is not done for one purpose alone. For
behold, Lazarus the beggar, full of sores, lies before the gate of the rich man. From this
one circumstance the Lord fulfilled two judgments. For the rich man would perhaps have had
some excuse if Lazarus, poor and ulcerous, had not lain before his gate, if he had been
far away, if his poverty had not been troublesome to his eyes.

Again, if the rich man had been far from the eyes of the ulcerous poor man, the poor man
would have endured less temptation in his soul. But when He placed the needy and ulcerated
man before the gate of the rich man abounding in delights, in one and the same
circumstance He both heaped up condemnation upon the rich man who showed no mercy at the
sight of the poor man, and again by the sight of the rich man daily tested and proved the
tempted poor man. For how many temptations do you think this needy man, beset with wounds,
endured in his thoughts, when he himself lacked bread and did not even have health, and
saw before him a rich man having both health and delights with pleasure; when he saw
himself afflicted with pain and cold, while the other rejoiced, clothed in fine linen and
purple; himself brought low by wounds, the other overflowing with the things he had
received; himself in need, the other unwilling to give? How great, my brothers, do we
think was the tumult of temptation then in the heart of the poor man, for whom certainly
poverty could have sufficed as punishment, even if he had been healthy; and again,
sickness would have sufficed, even if he had had some support? But that the poor man might
be more fully proved, both poverty and sickness together wasted him away.

And moreover he saw the rich man going forth, surrounded by throngs of attendants, while
he himself in his weakness and want was visited by no one. For that no one was there to
visit him, the dogs testify, who freely licked his wounds. From this one circumstance,
therefore, almighty God rendered two judgments, when He permitted Lazarus the poor man to
lie before the gate of the rich man, so that both the wicked rich man might increase for
himself the vengeance of condemnation, and the tempted poor man might grow unto reward.
The one daily beheld him on whom he showed no mercy; the other saw him by whom he was
being proved. Two hearts below, but one observer above, who both by tempting exercised the
one unto glory, and by tolerating awaited the other unto punishment. For there follows:
And it came to pass that the beggar died, and was carried by the angels into Abraham's
bosom. And the rich man also died, and was buried in hell. This rich man, when placed in
his own torment, seeks as a patron the one on whom he was unwilling to have mercy in this
life. For behold it is added: Who lifting up his eyes, when he was in torments, saw
Abraham afar off, and Lazarus in his bosom. And he cried out and said: Father Abraham,
have mercy on me, and send Lazarus that he may dip the tip of his finger in water to cool
my tongue, for I am tormented in this flame.

O how great is the subtlety of God's judgments! O how strictly is the recompense of good
and evil deeds carried out! Certainly it was said above that in this life Lazarus sought
the crumbs falling from the rich man's table, and no one gave to him; now concerning the
torment of the rich man it is said that he desires water to be dropped from the tip of
Lazarus's finger into his mouth. From this therefore, from this, brethren, gather how
great is the strictness of God's severity. For this rich man who was unwilling to give
even the least things from his table to the wounded poor man, placed in hell, came to
seeking even the least things. For he who denied crumbs of bread asked for a drop of
water. But it must be carefully noted what it means that the rich man placed in the fire
asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to
say one thing, but to indicate another by that same saying. Now above the Lord had
described this proud rich man not as given to talkativeness, but as feasting excessively.
And He did not narrate that he sinned by talkativeness, but that he sinned by pride and
greed through gluttony. But because talkativeness usually abounds at feasts, he who is
said to have feasted wickedly here is reported to burn more grievously in his tongue in
hell.

For the sin of talkativeness first serves those who feast wickedly, and after
talkativeness the levity of jesting also follows. For that jesting follows gluttony,
sacred Scripture testifies, which says: The people sat down to eat and drink, and they
rose up to play. But before the body is moved to play, the tongue is moved to jokes and
empty words. What therefore is indicated by the fact that the rich man placed in torments
asks for his tongue to be cooled, except that he who by feasting had sinned more by
talkativeness was burning more fiercely in his tongue through the justice of retribution?
But this which is said to him through Abraham's response must be considered with very
great fear: "Son, remember that you received good things in your life, and Lazarus
likewise evil things. But now he is comforted here, and you are tormented. This sentence,
my brothers, needs fear rather than exposition. For if any of you have received something
of external good in this world, you ought to fear that very external gift, so to speak,
lest it be given to you as recompense for certain of your deeds, lest the Judge who here
restored external goods reject you from the retribution of inward good, lest honor here or
riches be not an aid to virtue but a reward for labor.

For behold, when it is said, "You received good things in your life," it is indicated that
this rich man also had something of good, from which he might receive good things in this
life. And again, when it is said of Lazarus that he received evil things, it is clearly
shown that Lazarus also had some evil that needed to be purged. But the fire of poverty
purged the evils of Lazarus, and the happiness of passing life rewarded the goods of the
rich man. Poverty afflicted and cleansed the one; abundance rewarded and repelled the
other. Therefore whoever among you have good things in this world, when you recall that
you have done good deeds, greatly fear concerning them, lest the prosperity granted to you
be the reward of those same goods. And when you see any poor people committing some
blameworthy acts, do not despise them, do not despair of them, because perhaps the furnace
of poverty purges what the excess of very slight depravity stains. Fear greatly concerning
yourselves, because a prosperous life has even followed some evil deeds. But consider
carefully concerning them, because the teacher poverty also torments their life until it
leads them to righteousness. There follows: "And in all these things, between us and you a
great chasm has been established, so that those who wish to cross from here to you cannot,
nor can they pass from there to here.

In this matter, it must be carefully investigated how it is said, "Those who wish to cross
from here to you cannot. For there is no doubt that those who are in hell desire to cross
over to the lot of the blessed. But those who have already been received into the lot of
blessedness—in what sense is it said that they wish to cross over to those who are
tortured in hell? But just as the reprobate desire to cross over to the elect, that is, to
migrate away from the affliction of their punishments, so for the just to cross over to
those who are afflicted and placed in torments means to go in mind through mercy and to
wish to free them. But those who wish to cross from the seat of the blessed to those who
are afflicted and placed in torments cannot do so, because the souls of the just, although
they have mercy in the goodness of their nature, being now joined to the justice of their
Creator, are bound by such great rectitude that they are moved by no compassion toward the
reprobate. For they are in harmony with the Judge to whom they cling, and they do not
condescend out of mercy to those whom they cannot rescue, because they will then see them
as foreign to themselves to the same degree that they perceive them to be rejected by
their Creator whom they love.

Therefore neither do the unjust cross over to the lot of the blessed, because they are
bound by perpetual damnation; nor can the just cross over to the reprobate, because,
already raised up through the justice of judgment, they have no mercy on them from any
compassion whatsoever. But after hope concerning himself is taken from the burning rich
man, his mind runs back to the relatives whom he had left behind, because the punishment
of the reprobate sometimes unprofitably instructs their mind toward charity, so that they
then love their own spiritually, who here, while they loved sins, did not even love
themselves. Hence it is now added: "I ask you therefore, Father, to send him to my
father's house; for I have five brothers, that he may testify to them, lest they also come
into this place of torments. In this matter it should be noted how much is heaped upon the
burning rich man for his punishment. For both knowledge and memory are preserved for him
unto his punishment. For he recognizes Lazarus whom he despised, and he also remembers his
brothers whom he left behind. For his vengeance from the poor man would not be complete if
he did not recognize him in retribution. And the punishment in fire would not be complete
if he did not fear for his own what he himself suffers.

Therefore, that sinners may be punished more in their torment, they both see the glory of
those whom they despised, and are also tortured by the punishment of those whom they loved
unprofitably. Indeed it is to be believed that before the retribution of the last judgment
the unjust see certain just ones in rest, so that seeing them in joy they may be tortured
not only by their own punishment but also by the good of those others. But the just always
behold the unjust in torments, so that their joy may increase from this, because they see
the evil which they mercifully escaped; and they give so much greater thanks to their
deliverer, as they see in others what they themselves could have suffered if they had been
abandoned. Nor does the observed punishment of the reprobate darken that brightness of
such great blessedness in the minds of the just, because where there will no longer be
compassion for misery, it will without doubt be unable to diminish the joy of the blessed.
But what wonder if, while the just behold the torments of the unjust, this comes to them
as a service to their joys, when even in a painting black color is placed beneath so that
white or red may appear brighter? For as was said, the joys of the good increase so much
more as the evils of the damned which they escaped lie beneath their eyes.

And although their own joys suffice them fully for enjoyment, yet they without doubt
always behold the evils of the reprobate, because those who see the brightness of their
Creator, nothing is done in creation that they cannot see. But when the rich man asked
that Lazarus be sent, Abraham immediately answered: They have Moses and the prophets; let
them hear them. But he who had despised the words of God thought that his followers could
not hear these things. Hence the rich man also replied: No, my father; but if someone from
the dead goes to them, they will believe. To whom a truthful judgment is immediately
spoken: If they do not hear Moses and the prophets, neither will they believe someone who
has risen from the dead, because indeed those who despise the words of the law will
fulfill the precepts of the Redeemer, who rose from the dead, with greater difficulty the
more subtle they are. For whatever is said through the law is less than what is commanded
through the Lord. For the law commands that tithes be given, but our Redeemer commands
that everything be given up by those who follow perfection. The law cuts away sins of the
flesh, but our Redeemer condemns even unlawful thoughts. If therefore they do not hear
Moses and the prophets, neither will they believe if someone rises from the dead, because
when will those who neglect to fulfill the lesser precepts of the law grow strong enough
to obey the higher commands of our Savior?

And indeed it is certain that those who refuse to fulfill his words undoubtedly refuse to
believe him. Let it suffice that we have said these things from consideration of the event
itself. But you, brothers, knowing both the rest of Lazarus and the punishment of the rich
man, act diligently, seek intercessors for your sins, and secure the poor as advocates for
yourselves on the day of judgment. For you now have many Lazaruses; they lie before your
doors, and they need what falls daily from your table while you are already satisfied. The
words of sacred scripture ought to instruct us to fulfill the commands of piety. Every
day, if we seek Lazarus, we find him; every day, even if we do not seek him, we see
Lazarus. Behold, the poor present themselves persistently, they ask of us, who will then
come as intercessors for us. Certainly we ought to have asked them entirely, yet we are
the ones being asked. Consider whether we ought to refuse what is requested of us, when
those who ask are our patrons. Therefore do not waste the times for mercy, do not neglect
the remedies you have received. Before punishment, think about punishment. When you look
upon any who are lowly in this world, even if some things of theirs seem reprehensible, do
not despise them, because perhaps those whom weakness of character wounds, the medicine of
poverty heals.

If there are any such things of theirs that ought rightly to be reproved, turn these, if
you wish, to the use of your own reward, so that from their very faults the increase of
your piety may be accumulated, inasmuch as you give both bread and word equally, the bread
of refreshment with the word of correction; and let those who sought one thing receive two
forms of nourishment from you, while they are satisfied both outwardly with food and
inwardly with discourse. Therefore when a poor person is seen to be blameworthy, he ought
to be admonished, not despised. But if he has nothing deserving of reproof, he ought to be
greatly venerated as an intercessor. But behold, we see many people, and we do not know
what merit each one has. Therefore all are to be venerated, and it is necessary that you
humble yourself before all, the more so because you do not know which of them is Christ. I
am telling of a matter, brothers, which he who is present—my brother and fellow presbyter
Speciosus—knows well. At that time when I entered the monastery, there was a certain old
woman named Redempta, established in the religious habit, who dwelt in this city near the
church of blessed Mary ever virgin. She had been a disciple of that Herundo who, endowed
with great virtues, was said to have led the eremitic life upon the Praenestine mountains.
Two disciples in the same habit were attached to her:

one named Romula, and another who still survives to this day, whom indeed I know by face
but not by name. These three, therefore, living together in one dwelling, led a life full
of riches of character yet nevertheless poor in possessions. Now this Romula whom I have
mentioned surpassed her fellow disciple whom I spoke of by great merits of life. For she
was of marvelous patience, of the highest obedience, a guardian of her mouth for silence,
and greatly devoted to the practice of continual prayer. But since often those whom people
already esteem as perfect still have something of imperfection in the eyes of the supreme
Maker—just as we unskilled people often behold statues not yet perfectly sculpted and
already praise them as if perfect, which the artist still examines and polishes, and
already hears them praised yet does not cease to strike them for improvement—this Romula
whom we mentioned was struck by that bodily affliction which physicians call by the Greek
word paralysis, and lying in bed for many years, she lay deprived of the use of nearly all
her limbs. Yet these same afflictions had not brought her mind to impatience. For the very
losses of her limbs had become increases of her virtues, since she had grown all the more
diligently to the practice of prayer, inasmuch as she was utterly unable to do anything
else. Therefore one night she called to that same Redempta whom I mentioned, who was
nurturing both her disciples in the place of daughters, saying: "Mother, come; mother,
come.

She arose at once with the other disciple, as became known to many from both of them
reporting the matter, and as I too learned at that same time. And when they stood by the
bed of the one lying there at midnight, suddenly light sent from heaven filled the whole
space of that little cell, and such great brilliance shone forth that it struck the hearts
of those standing by with inestimable fear, and, as they themselves recounted afterward,
their whole body became rigid and they remained in sudden stupor. For there began to be
heard a sound as of a great multitude entering, the door of the cell being shaken as if
pressed by a throng of those entering. And, as they said, they sensed a multitude of those
entering, but because of the excess of fear and light they could see nothing, for both
terror had pressed down their eyes and the very brightness of so great a light was
dazzling them. This light was immediately followed by a fragrance of wondrous odor, so
that the sweetness of the scent refreshed their spirit, which the light sent forth had
terrified. But when they could not bear the force of that brightness, Romula began to
console with gentle voice the trembling Redempta standing by her, the teacher of her
character, saying: "Do not fear, mother; I am not dying now. And while she said this
repeatedly, gradually the light that had been sent in was withdrawn, but the odor that had
followed remained.

And so the second and third day passed, with the fragrance of the scent remaining.
Therefore on the fourth night she called her teacher again. When she came, Romula asked
for and received the viaticum. But Redempta and the other disciple had not yet withdrawn
from the bed of the one lying there when suddenly in the street before the door of that
cell two choirs of those singing psalms stood still, and as they themselves said they
distinguished the sexes by their voices, they said men were singing the psalm and women
were responding. And while these heavenly obsequies were being performed before the doors
of the cell, that holy soul was released from the flesh. As she was being led to heaven,
the higher the choirs of singers ascended, the more faintly the psalmody began to be
heard, until both the sound of that psalmody and the sweetness of the odor ended in the
distance. Therefore, as long as she lived in the body, who held her in honor? She seemed
unworthy to all, despised by everyone. Who would deign to approach her, who would deign to
see her? But God's pearl lay hidden in a dunghill. By dunghill, brothers, I mean this very
corruptibility of the body; by dunghill I designate the rejection of poverty. Therefore
the pearl that lay in the dunghill was taken up and placed in the adornment of the
heavenly King; now she shines among the citizens above, now she gleams among those fiery
stones of the eternal diadem.

O you who believe yourselves to be rich in this world, or who are, compare, if you can,
your false riches with the true riches of Romula. You possess all things in the way of
this world, only to lose them; she sought nothing on the journey, and found everything
upon arrival. You lead a joyful life, you fear a sad death; she endured a sad life, she
arrived at a joyful death. You seek the service of men for a time; she, despised by men,
found the choirs of angels as companions. Learn therefore, brothers, to despise all
temporal things; learn to scorn passing honor, to love eternal glory. Honor those whom you
see as poor, and those whom you observe outwardly as despised by the world, consider them
inwardly as friends of God. Share with them what you have, so that one day they may deign
to share with you what they have. Consider what is said by the mouth of the teacher of the
nations: In this time let your abundance supply their want, that their abundance also may
be a supplement to your want. Consider what Truth itself says in person: As long as you
did it to one of these my least brethren, you did it to me. Why are you slow to give, when
what you extend to one lying on earth you give to him who sits in heaven?

But may almighty God, who speaks through me in your ears, speak through himself in your
minds—he who lives and reigns with the Father in the unity of the Holy Spirit, God,
through all ages of ages. Amen.


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

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

DIALOGUES 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.

FORTY HOMILIES ON THE GOSPELS English: a modern English version prepared for SermonIndex
with the help of artificial intelligence, working from the Latin text of the Forty
Homilies on the Gospels printed in Migne’s Patrologia Latina, and released under CC BY-SA
4.0. SermonIndex has divided the text into chapters and short sections. Licence: CC BY-SA
4.0.