(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected as much as possible without
benefit of the original text.)
Transliteration of Greek words: All phonetical except: w = omega; h serves
three puposes: 1. = Eta; 2. = rough breathing, when appearing intially
before a vowel; 3 = in the aspirated letters theta = th, phi = ph, chi =
ch. Accents are given immediately after their corresponding vowels: acute =
' , grave = `, circumflex = ^. The character ' doubles as an apostrophe,
when necessary.
CLEMENT OF ALEXANDRIA
WHO IS THE RICH MAN THAT SHALL BE SAVED?
I. Those who bestow laudatory addresses on the rich[1] appear to me to
be rightly judged not only flatterers and base, in vehemently pretending
that things which are disagreeable give them pleasure, but also godless and
treacherous; godless, because neglecting to praise and glorify God, who is
alone perfect and good, "of whom are all things, and by whom are all
things, and for whom are all things,"[2] they invest[3] with divine honours
men wallowing in an execrable and abominable life, and, what is the
principal thing, liable on this account to the judgment of God; and
treacherous, because, although wealth is of itself sufficient to puff up
and corrupt the souls of its possessors, and to turn them from the path by
which salvation is to be attained, they stupefy them still more, by
inflating the minds of the rich with the pleasures of extravagant praises,
and by making them utterly despise all things except wealth, on account of
which they are admired; bringing, as the saying is, fire to fire, pouring
pride on pride, and adding conceit to wealth, a heavier burden to that
which by nature is a weight, from which somewhat ought rather to be removed
and taken away as being a dangerous and deadly disease. For to him who
exalts and magnifies himself, the change and downfall to a low condition
succeeds in turn, as the divine word teaches. For it appears to me to be
far kinder, than basely to flatter the rich and praise them for what is
bad, to aid them in working out their salvation in every possible way;
asking this of God, who surely and sweetly bestows such things on His own
children; and thus by the grace of the Saviour healing their souls,
enlightening them and leading them to the attainment of the truth; and
whosoever obtains this and distinguishes himself in good works shall gain
the prize of everlasting life. Now prayer that runs its course till the
last day of life needs a strong and tranquil soul; and the conduct of life
needs a good and righteous disposition, reaching out towards all the
commandments of the Saviour.
II. Perhaps the reason of salvation appearing more difficult to the
rich than to poor men, is not single but manifold. For some, merely
hearing, and that in an off-hand way, the utterance of the Saviour, "that
it is easier for a camel to go through the eye of a needle than for a rich
man to enter into the kingdom of heaven,"[4] despair of themselves as not
destined to live, surrender all to the world, cling to the present life as
if it alone was left to them, and so diverge more from the way to the life
to come, no longer inquiring either whom the Lord and Master calls rich, or
how that which is impossible to man becomes possible to God. But others
rightly and adequately comprehend this, but attaching slight importance to
the works which tend to salvation, do not make the requisite preparation
for attaining to the objects of their hope. And I affirm both of these
things of the rich who have learned both the Saviour's power and His
glorious salvation. With those who are ignorant of the truth I have little
concern.
III. Those then who are actuated by a love of the truth and love of
their brethren, and neither are rudely insolent towards such rich as are
called, nor, on the other hand, cringe to them for their own avaricious
ends, must first by the word relieve them of their groundless despair, and
show with the requisite explanation of the oracles of the Lord that the
inheritance of the kingdom of heaven is not quite cut off from them if they
obey the commandments; then admonish them that they entertain a causeless
fear, and that the Lord gladly receives them, provided they are willing;
and then, in addition, exhibit and teach how and by what deeds and
dispositions they shall win the objects of hope, inasmuch as it is neither
out of their reach, nor, on the other hand, attained without effort; but,
as is the case with athletes--to compare things small and perishing with
things great and immortal--let the man who is endowed with worldly wealth
reckon that this depends on himself. For among those, one man, because he
despaired of being able to conquer and gain crowns, did not give in his
name for the contest; while another, whose mind was inspired with this
hope, and yet did not submit to the appropriate labours, and diet, and
exercises, remained uncrowned, and was balked in his expectations. So also
let not the man that has been invested with worldly wealth proclaim himself
excluded at the outset from the Saviour's lists, provided he is a believer
and one who contemplates the greatness of God's philanthropy; nor let him,
on the other hand, expect to grasp the crowns of immortality without
struggle and effort, continuing untrained, and without contest. But let him
go and put himself under the Word as his trainer, and Christ the President
of the contest; and for his prescribed food and drink let him have the New
Testament of the Lord; and for exercises, the commandments; and for
elegance and ornament, the fair dispositions, love, faith, hope, knowledge
of the truth, gentleness, meekness, pity, gravity: so that, when by the
last trumpet the signal shall be given for the race and departure hence, as
from the stadium of life, he may with a good conscience present himself
victorious before the Judge who confers the rewards, confessedly worthy of
the Fatherland on high, to which he returns with crowns and the
acclamations of angels.
IV. May the Saviour then grant to us that, having begun the subject
from this point, we may contribute to the brethren what is true, and
suitable, and saving, first touching the hope itself, and, second, touching
the access to the hope. He indeed grants to those who beg, and teaches
those who ask, and dissipate signorance and dispels despair, by introducing
again the same words about the rich, which become their own interpreters
and infallible expounders. For there is nothing like listening again to the
very same statements, which till now in the Gospels were distressing you,
hearing them as you did without examination, and erroneously through
puerility: "And going forth into the way, one approached and kneeled,
saying, Good Master, what good thing shall I do that I may inherit
everlasting life? And Jesus saith, Why callest thou Me good? There is none
good but one, that is, God. Thou knowest the commandments. Do not commit
adultery, Do not kill, Do not steal, Do not bear false witness, Defraud
not, Honour thy father and thy mother. And he answering saith to Him, All
these have I observed. And Jesus, looking upon him, loved him, and said,
One thing thou lackest. If thou wouldest be perfect, sell what thou hast
and give to the poor, and thou shall have treasure in heaven: and come,
follow Me. And he was sad at that saying, and went away grieved: for he was
rich, having great possessions. And Jesus looked round about, and saith to
His disciples, How hardly shall they that have riches enter into the
kingdom of God! And the disciples were astonished at His words. But Jesus
answereth again, and saith unto them, Children, how hard is it for them
that trust in riches to enter into the kingdom of God !More easily shall a
camel enter through the eye of a needle than a rich man into the kingdom of
God. And they were astonished out of measure, and said, Who then can be
saved? bend He, looking upon them, said, What is impossible with men is
possible with God. For with God all things are possible. Peter began to say
to Him, Lo, we have left all and followed Thee. And Jesus answered and
said, Verily I say unto you, Whosoever shall leave what is his own,
parents, and brethren, and possessions, for My sake and the Gospel's, shall
receive an hundred-fold now in this world, lands, and possessions, and
house, and brethren, with persecutions; and in the world to come is life
everlasting. But many that are first shall be last, and the last first."[1]
V. These things are written in the Gospel according to Mark; and in all
the rest correspondingly; although perchance the expressions vary slightly
in each, yet all show identical agreement in meaning.
But well knowing that the Saviour teaches nothing in a merely human
way, but teaches all things to His own with divine and mystic wisdom, we
must not listen to His utterances carnally; but with due investigation and
intelligence must search out and learn the meaning hidden in them. For even
those things which seem to have been simplified to the disciples by the
Lord Himself are found to require not less, even more, attention than what
is expressed enigmatically, from the surpassing superabundance of wisdom in
them. And whereas the things which are thought to have been explained by
Him to those within--those called by Him the children of the kingdom--
require still more consideration than the things which seemed to have been
expressed simply, and respecting which therefore no questions were asked by
those who heard them, but which, pertaining to the entire design of
salvation, and to be contemplated with admirable and supercelestial depth
of mind, we must not receive superficially with our ears, but with
application of the mind to the very spirit of the Saviour, and the
unuttered meaning of the declaration.
VI. For our Lord and Saviour was asked pleasantly a question most
appropriate for Him,--the Life respecting life, the Saviour respecting
salvation, the Teacher respecting the chief doctrines taught, the Truth
respecting the true immortality, the Word respecting the word of the
Father, the Perfect respecting the perfect rest, the Immortal respecting
the sure immortality. He was asked respecting those things on account of
which He descended, which He inculcates, which He teaches, which He offers,
in order to show the essence of the Gospel, that it is the gift of eternal
life. For He foresaw as God, both what He would be asked, and what each one
would answer Him. For who should do this more than the Prophet of prophets,
and the Lord of' every prophetic spirit? And having been called "good," and
taking the starting note from this first expression, He commences His
teaching with this, turning the pupil to God, the good, and first and only
dispenser of eternal life, which the Son, who received it of Him, gives to
us.
VII. Wherefore the greatest and chiefest point of the instructions
which relate to life must be implanted in the soul from the beginning,--to
know the eternal God, the giver of what is eternal, and by knowledge and
comprehension to possess God, who is first, and highest, and one, and good.
For this is the immutable and immoveable source and support of life, the
knowledge of God, who really is, and who bestows the things which really
are, that is, those which are eternal, from whom both being and the
continuance[1] of it are derived to other beings. For ignorance of Him is
death; but the knowledge and appropriation of Him, and love and likeness to
Him, are the only life.
VIII. He then who would live the true life is enjoined first to know
Him "whom no one knows, except the Son reveal (Him)."[12] Next is to be
learned the greatness of the Saviour after Him, and the newness of grace;
for, according to the apostle, "the law was given by Moses, grace and truth
came by Jesus Christ;"[3] and the gifts granted through a faithful servant
are not equal to those bestowed by the true Son. If then the law of Moses
had been sufficient to confer eternal life, it were to no purpose for the
Saviour Himself to come and suffer for us, accomplishing the course of
human life from His birth to His cross; and to no purpose for him who had
done all the commandments of the law from his youth to fall on his knees
and beg from another immortality. For he had not only fulfilled the law,
but had begun to do so from his very earliest youth. For what is there
great or pre-eminently illustrious in an old age which is unproductive of
faults? But if one in juvenile frolicsomeness and the fire of youth shows a
mature judgment older than his years, this is a champion admirable and
distinguished, and hoary pre-eminently in mind.
But, nevertheless, this man being such, is perfectly persuaded that
nothing is wanting to him as far as respects righteousness, but that he is
entirely destitute of life. Wherefore he asks it from Him who alone is able
to give it. And with reference to the law, he carries confidence; but the
Son of God he addresses in supplication. He is transferred from faith to
faith. As perilously tossing and occupying a dangerous anchorage in the
law, he makes for the Saviour to find a haven.
IX. Jesus, accordingly, does not charge him with not having fulfilled
all things out of the law, but loves him, and fondly welcomes his obedience
in what he had learned; but says that he is not perfect as respects eternal
life, inasmuch as he had not fulfilled what is perfect, and that he is a
doer indeed of the law, but idle at the true life. Those things, indeed,
are good. Who denies it? For "the commandment is holy,"[4] as far as a sort
of training with fear and preparatory discipline goes, leading as it did to
the culmination of legislation and to grace.[5] But Christ is the
fulfilment "of the law for righteousness to every one that believeth;" and
not as a slave making slaves, but sons, and brethren, and fellow-heirs, who
perform the Father's will.
X. "If thou wilt be perfect."[6] Consequently he was not yet perfect.
For nothing is more perfect than what is pefect. And divinely the
expression "if thou wilt" showed the self-determination of the soul holding
converse with Him. For choice depended on the man as being free; but the
gift on God as the Lord. And He gives to those who are willing and are
exceedingly earnest, and ask, that so their salvation may become their own.
For God compels not (for compulsion is repugnant to God), but supplies to
those who seek, and bestows on those who ask, and opens to those who knock.
If thou wilt, then, if thou really wiliest, and art not deceiving thyself,
acquire what thou lackest. One thing is lacking thee,--the one thing which
abides, the good, that which is now above the law, which the law gives not,
which the law contains not, which is the prerogative of those who live. He
forsooth who had fulfilled all the demands of the law from his youth, and
had gloried in what was magnificent, was not able to complete the whole[1]
with this one thing which was specially required! by the Saviour, so as to
receive the eternal life which he desired. But he departed displeased,
vexed at the commandment of the life, on account of which he supplicated.
For he did not truly wish life, as he averred, but aimed at the mere
reputation of the good choice. And he was capable of busying himself about
many things; but the one thing, the work of life, he was powerless, and
disinclined, and unable to accomplish. Such also was what the Lord said to
Martha, who was occupied with many things, and distracted and troubled with
serving; while she blamed her sister, because, leaving serving, she set
herself at His feet, devoting her time to learning: "Thou art troubled
about many things, but Mary hath chosen the good part, which shall not be
taken away from her."[2] So also He bade him leave his busy life, and
cleave to One and adhere to the grace of Him who offered everlasting life.
XI. What then was it which persuaded him to flight, and made him depart
from the Master, from the entreaty, the hope, the life, previously pursued
with ardour?--"Sell thy possessions." And what is this? He does not, as
some conceive off-hand, bid him throw away the substance he possessed, and
abandon his property; but bids him banish from his soul his notions about
wealth, his excitement and morbid feeling about it, the anxieties, which
are the thorns of existence, which choke the seed of life. For it is no
great thing or desirable to be destitute of wealth, if without a special
object,--not except on account of life. For thus those who have nothing at
all, but are destitute, and beggars for their daily bread, the poor
dispersed on the streets, who know not God and God's righteousness, simply
on account of their extreme want and destitution of subsistence, and lack
even of the smallest things, were most blessed and most dear to God, and
sole possessors of everlasting life.
Nor was the renunciation of wealth and the bestowment of it on the poor
or needy a new thing; for many did so before the Saviour's advent,--some
because of the leisure (thereby obtained) for learning, and on account of a
dead wisdom; and others for empty fame and vainglory, as the Anaxagorases,
the Democriti, and the Crateses.
XII. Why then command as new, as divine, as alone life-giving, what did
not save those of former days? And what peculiar thing is it that the new
creature s the Son of God intimates and teaches? It is not the outward act
which others have done, but something else indicated by it, greater, more
godlike, more perfect, the stripping off of the passions from the soul
itself and from the disposition, and the cutting up by the roots and
casting out of what is alien to the mind. For this is the lesson peculiar
to the believer, and the instruction worthy of the Saviour. For those who
formerly despised external things relinquished and squandered their
property, but the passions of the soul, I believe, they intensified. For
they indulged in arrogance, pretension, and vainglory, and in contempt of
the rest of mankind, as if they had done something superhuman. How then
would the Saviour have enjoined on those destined to tire for ever what was
injurious and hurtful with reference to the life which He promised? For
although such is the case, one, after ridding himself of the burden of
wealth, may none the less have still the lust and desire for money innate
and living; and may have abandoned the use of it, but being at once
destitute of and desiring what he spent, may doubly grieve both on account
of the absence of attendance, and the presence of regret. For it is
impossible and inconceivable that those in want of the necessaries of life
should not be harassed in mind, and hindered from better things in the
endeavour to provide them somehow, and from some source.
XIII. And how much more beneficial the opposite case, for a man,
through possessing a competency, both not himself to be in straits about
money, and also to give assistance to those to whom it is requisite so to
do! For if no one had anything, what room would be left among men for
giving? And how can this dogma fail to be found plainly opposed to and
conflicting with many other excellent teachings of the Lord? "Make to
yourselves friends of the mammon of unrighteousness, that when ye fail,
they may receive you into the everlasting habitations."[4] "Acquire
treasures in heaven, where neither moth nor rust destroys, nor thieves
break through."[5] How could one give food to the hungry, and drink to the
thirsty, clothe the naked, and shelter the houseless, for not doing which
He threatens with fire and the outer darkness, if each man first divested
himself of all these things? Nay, He bids Zaccheus and Matthew, the rich
tax-gathers, entertain Him hospitably. And He does not bid them part with
their property, but, applying the just and removing the unjust judgment, He
subjoins, "To-day salvation has come to this house, forasmuch as he also is
a son of Abraham."[1] He so praises the use of property as to enjoin, along
with this addition, the giving a share of it, to give drink to the thirsty,
bread to the hungry, to take the houseless in, and clothe the naked. But if
it is not possible to supply those needs without substance, and He bids
people abandon their substance, what else would the Lord be doing than
exhorting to give and not to give the same things, to feed and not to feed,
to take in and to shut out, to share and not to share? which were the most
irrational of all things.
XIV. Riches, then, which benefit also our neighbours, are not to be
thrown away. For they are possessions, inasmuch as they are possessed, and
goods, inasmuch as they are useful and provided by God for the use of men;
and they lie to our hand, and are put under our power, as material and
instruments which are for good use to those who know the instrument. If you
use it skilfully, it is skilful; if you are deficient in skill, it is
affected by your want of skill, being itself destitute of blame. Such an
instrument is wealth. Are you able to make a right use of it? It is
subservient to righteousness. Does one make a wrong use of it? It is, on
the other hand, a minister of wrong. For its nature is to be subservient,
not to rule. That then which of itself has neither good nor evil, being
blameless, ought not to be blamed; but that which has the power of using it
well and ill, by reason of its possessing voluntary choice. And this is the
mind and judgment of man, which has freedom in itself and self-
determination in the treatment of what is assigned to it. So let no man
destroy wealth, rather than the passions of the soul, which are
incompatible with the better use of wealth. So that, becoming virtuous and
good, he may be able to make a good use of these riches. The renunciation,
then, and selling of all possessions, is to be understood as spoken of the
passions of the soul.
XV. I would then say this. Since some things are within and some
without the soul, and if the soul make a good use of them, they! also are
reputed good, but if a bad, bad;--whether does He who commands us to
alienate our possessions repudiate those things, after the removal of which
the passions still remain, or those rather, on the removal of which wealth
even becomes beneficial? If therefore he who casts away worldly wealth can
still be rich in the passions, even though the material [for their
gratification] is absent,--for the disposition produces its own effects,
and strangles the reason, and presses it down and inflames it with its
inbred lusts,--it is then of no advantage to him to be poor in purse while
he is rich in passions. For it is not what ought to be cast away that he
has east away, but what is indifferent; and he has deprived himself of what
is serviceable, but set on fire the innate fuel of evil through want of the
external means [of gratification]. We must therefore renounce those
possessions that are injurious, not those that are capable of being
serviceable, if one knows the fight use of them. And what is managed with
wisdom, and sobriety, and piety, is profitable; and what is hurtful must be
east away. But things external hun not. So then the Lord introduces the use
of external things, bidding us put away not the means of subsistence, but
what uses them badly. And these are the infirmities and passions of the
soul.
XVI. The presence of wealth in these is deadly to all, the loss of it
salutary. Of which, making the soul pure,--that is, poor and bare,--we must
hear the Saviour speaking thus, "Come, follow Me." For to the pure in heart
He now becomes the way. But into the impure soul the grace of God finds no
entrance. And that (soul) is unclean which is rich in lusts, and is in the
throes of many worldly affections. For he who holds possessions, and gold,
and silver, and houses, as the gifts of God; and ministers from them to the
God who gives them for the salvation of men; and knows that he possesses
them more for the sake of the brethren than his own; and is superior to the
possession of them, not the slave of the things he possesses; and does not
carry them about in his soul, nor bind and circumscribe his life within
them, but is ever labouring at some good and divine work, even should he be
necessarily some time or other deprived of them, is able with cheerful mind
to bear their removal equally with their abundance. This is he who is
blessed by the Lord, and cared poor in spirit, a meet heir of the kingdom
of heaven, not one who could not live rich.
XVII. But he who carries his riches in his soul, and instead of God's
Spirit bears in his heart gold or land, and is always acquiring possessions
without end, and is perpetually on the outlook for more, bending downwards
and fettered in the toils of the world, being earth and destined to depart
to earth,--whence can he be able to desire and to mind the kingdom of
heaven,--a man who carries not a heart, but land or metal, who must
perforce be found in the midst of the objects he has chosen? For where the
mind of man is, there is also his treasure. The Lord acknowledges a twofold
treasure,--the good: "For the good man, out of the good treasure of his
heart, bringeth forth good;" and the evil: for "the evil man, out of the
evil treasure, bringeth forth evil: for out of the abundance of the heart
the mouth speaketh."[1] As then treasure is not one with Him, as also it is
with us, that which gives the unexpected great gain in the finding, but
also a second, which is profitless and undesirable, an evil acquisition,
hurtful; so also there is a richness in good things, and a richness in bad
things, since we know that riches and treasure are not by nature separated
from each other. And the one sort of riches is to be possessed and
acquired, and the other not to be possessed, but to be cast away.
In the same way spiritual poverty is blessed. Wherefore also Matthew
added, "Blessed are the poor."[2] How? "In spirit." And again, "Blessed are
they that hunger and thirst after the righteousness of God."[3] Wherefore
wretched are the contrary kind of poor, who have no part in God, and still
less in human property, and have not tasted of the righteousness of God.
XVIII. So that (the expression) rich men that shall with difficulty
enter into the kingdom, is to be apprehended in a scholarly[4] way, not
awkwardly, or rustically, or carnally. For if the expression is used thus,
salvation does not depend on external things, whether they be many or few,
small or great, or illustrious or obscure, or esteemed or disesteemed; but
on the virtue of the soul, on faith, and hope, and love, and brotherliness,
and knowledge, and meekness, and humility, and truth, the reward of which
is salvation. For it is not on account of comeliness of body that any one
shall live, or, on the other hand, perish. But he who uses the body given
to him chastely and according to God, shall live; and he that destroys the
temple of God shall be destroyed. An ugly man can be profligate, and a
good-looking man temperate. Neither strength and great size of body makes
alive, nor does any of the members destroy. But the soul which uses them
provides the cause for each. Bear then, it is said, when struck on the
face;[5] which a man strong and in good health can obey. And again, a man
who is feeble may transgress from refractoriness of temper. So also a poor
and destitute man may be found intoxicated with lusts; and a man rich in
worldly goods temperate, poor in indulgences, trustworthy, intelligent,
pure, chastened.
If then it is the soul which, first and especially, is that which is to
live, and if virtue springing up around it saves, and vice kills; then it
is clearly manifest that by being poor in those things, by riches of which
one destroys it, it is saved, and by being rich in those things, riches of
which ruin it, it is killed. And let us no longer seek the cause of the
issue elsewhere than in the state and disposition of the soul in respect of
obedience to God and purity, and in respect of transgression of the
commandments and accumulation of wickedness.
XIX. He then is truly and rightly rich who is rich in virtue, and is
capable of making a holy and faithful use of any fortune; while he is
spuriously rich who is rich, according to the flesh, and turns life into
outward possession, which is transitory and perishing, and now belongs to
one, now to another, and in the end to nobody at all. Again, in the same
way there is a genuine poor man, and another counterfeit and falsely so
called. He that is poor in spirit, and that is the right thing, and he that
is poor in a worldly sense, which is a different thing. To him who is poor
in worldly goods, but rich in vices, who is not poor in spirit[6] and rich
toward God, it is said, Abandon the alien possessions that are in thy soul,
that, becoming pure in heart, thou mayest see God; which is another way of
saying, Enter into the kingdom of heaven. And how may you abandon them? By
selling them. What then? Are you to take money for effects, by effecting an
exchange of riches, by turning your visible substance into money? Not at
all. But by introducing, instead of what was formerly inherent in your
soul, which you desire to save, other riches which deify and which minister
everlasting life, dispositions in accordance with the command of God; for
which there shall accrue to you endless reward and honour, and salvation,
and everlasting immortality. It is thus that thou dost rightly sell the
possessions, many are superfluous, which shut the heavens against thee by
exchanging them for those which are able to save. Let the former be
possessed by the carnal poor, who are destitute of the latter. But thou, by
receiving instead spiritual wealth, shalt have now treasure in the heavens.
XX. The wealthy and legally correct man, not understanding these things
figuratively, nor how the same man can be both poor and rich, and have
wealth and not have it, and use the world and not use it, went away sad and
downcast, leaving the state of life, which he was able merely to desire but
not to attain, making for himself the difficult impossible. For it was
difficult for the soul not to be seduced and ruined by the luxuries and
flowery enchantments that beset remarkable wealth; but it was not
impossible, even surrounded with it, for one to lay hold of salvation,
provided he withdrew himself from material wealth, --to that which is
grasped by the mind and taught by God, and learned to use things
indifferent rightly and properly, and so as to strive after eternal life.
And the disciples even themselves were at first alarmed and amazed. Why
were they so on hearing this? Was it that they themselves possessed much
wealth? Nay, they had long ago left their very nets, and hooks, and rowing
boats, which were their sole possessions. Why then do they say in
consternation, "Who can be saved?" They had heard well and like disciples
what was spoken in parable and obscurely by the Lord, and perceived the
depth of the words. For they were sanguine of salvation on the ground of
their want of wealth. But when they became conscious of not having yet
wholly renounced the passions (for they were neophytes and recently
selected by the Saviour), they were excessively astonished, and despaired
of themselves no less than that rich man who clung so terribly to the
wealth which he preferred to eternal life. It was therefore a fit subject
for all fear on the disciples' part; if both he that possesses wealth and
he that is teeming with passions were the rich, and these alike shall be
expelled from the heavens. For salvation is the privilege of pure and
passionless souls.
XXI. But the Lord replies, "Because what is impossible with men is
possible with God." This again is full of great wisdom. For a man by
himself working and toiling at freedom from passion achieves nothing. But
if he plainly shows himself very desirous and earnest about this, he
attains it by the addition of the power of God. For God conspires with
willing souls. But if they abandon their eagerness, the spirit which is
bestowed by God is also restrained. For to save the unwilling is the part
of one exercising compulsion; but to save the willing, that of one showing
grace. Nor does the kingdom of heaven belong to sleepers and sluggards,
"but the violent take it by force."[1] For this alone is commendable
violence, to force God, and take life from God by force. And He, knowing
those who persevere firmly, or rather violently, yields and grants. For God
delights in being vanquished in such things.
Therefore on hearing those words, the blessed Peter, the chosen, the
pre-eminent, the first of the disciples, for whom alone and Himself the
Saviour paid tribute,[2] quickly seized and comprehended the saying. And
what does he say? "Lo, we have left all and followed Thee? Now if by all he
means his own property, he boasts of leaving four oboli perhaps in all,[3]
and forgets to show the kingdom of heaven to be their recompense. But if,
casting away what we were now speaking of, the old mental possessions and
soul diseases, they follow in the Master's footsteps, this now joins them
to those who are to be enrolled in the heavens. For it is thus that one
truly follows the Saviour, by aiming at sinlessness and at His perfection,
and adorning and composing the soul before it as a mirror, and arranging
everything in all respects similarly.
XXII. "And Jesus answering said, Verily I say unto you, Whosoever shall
leave what is his own, parents, and children, and wealth, for My sake and
the Gospel's, shall receive an hundredfold."[4] But let neither this
trouble you, nor the still harder saying delivered in another place in the
words, "Whoso hateth not father, and mother, and children, and his own life
besides, cannot be My disciple."[5] For the God of peace, who also exhorts
to love enemies, does not introduce hatred and dissolution from those that
are dearest. But if we are to love our enemies, it is in accordance with
right reason that, ascending from them, we should love also those nearest
in kindred. Or if we are to hate our blood-relations, deduction teaches us
that much more are we to spurn from us our enemies. So that the reasonings
would be shown to destroy one another. But they do not destroy each other,
nor are they near doing so. For from the same feeling and disposition, and
on the ground of the same rule, one loving his enemy may hate his father,
inasmuch as he neither takes vengeance on an enemy, nor reverences a father
more than Christ. For by the one word he extirpates hatred and injury, and
by the other shamefacedness towards one's relations, if it is detrimental
to salvation. If then one's father, or son, or brother, be godless, and
become a hindrance to faith and an impediment to the higher life, let him
not be friends or agree with him, but on account of the spiritual enmity,
let him dissolve the fleshly relationship.
XXIII. Suppose the matter to be a law-suit. Let your father be imagined
to present himself to you and say, "I begot and reared thee. Follow me, and
join with me in wickedness, and obey not the law of Christ;" and whatever a
man who is a blasphemer and dead by nature would say.
But on the other side hear the Saviour: "I regenerated thee, who wert
ill born by the world to death. I emancipated, healed, ransomed thee. I
will show thee the face of the good Father God. Call no man thy father on
earth. Let the dead bury the dead; but follow thou Me. For I will bring
thee to a rest[6] of ineffable and unutterable blessings, which eye hath
not seen, nor ear heard, nor have entered into the heart of men; into which
angels desire to look, and see what good things God hath prepared for the
saints and the children who love Him."[1] I am He who feeds thee, giving
Myself as bread, of which he who has tasted experiences death no more, and
supplying day by day the drink of immortality. I am teacher of
supercelestial lessons. For thee I contended with Death, and paid thy
death, which thou owedst for thy former sins and thy unbelief towards God."
Having heard these considerations on both sides, decide for thyself and
give thy vote for thine own salvation. Should a brother say the like,
should a child, should a wife, should any one whosoever, in preference to
all let Christ in thee be conqueror. For He contends in thy behalf.
XXIV. You may even go against wealth. Say, "Certainly Christ does not
debar me from property. The Lord does not envy." But do you see yourself
overcome and overthrown by it? Leave it, throw it away, hate, renounce,
flee. "Even if thy right eye offend thee," quickly "cut it out."[2] Better
is the kingdom of God to a man with one eye, than the fire to one who is
unmutilated. Whether hand, or foot, or soul, hate it. For if it is
destroyed here for Christ's sake, it will be restored to life yonder.
XXV. And to this effect similarly is what follows. "Now at this present
time not to have lands, and money, and houses, and brethren, with
persecutions." For it is neither penniless, nor homeless, nor brotherless
people that the Lord calls to life, since He has also called rich people;
but, as we have said above, also brothers, as Peter with Andrew, and James
with John the sons of Zebedee, but of one mind with each other and Christ.
And the expression "with persecutions" rejects the possessing of each of
those things. There is a persecution which arises from without, from men
assailing the faithful, either out of hatred, or envy, or avarice, or
through diabolic agency. But the most painful is internal persecution,
which proceeds from each man's own soul being vexed by impious lusts, and
diverse pleasures, and base hopes, and destructive dreams; when, always
grasping at more, and maddened by brutish loves, and inflamed by the
passions which beset it like goads and stings, it is covered with blood,
(to drive it on) to insane pursuits, and to despair of life, and to
contempt of God.
More grievous and painful is this persecution, which arises from
within, which is ever with a man, and which the persecuted cannot escape;
for he carries the enemy about everywhere in himself. Thus also burning
which attacks from without works trial, but that from within produces
death. War also made on one is easily put an end to, but that which is in
the soul continues till death.
With such persecution, if you have worldly wealth, if you have brothers
allied by blood and other pledges, abandon the whole wealth of these which
leads to evil; procure peace for yourself, free yourself from protracted
persecutions; turn from them to the Gospel; choose before all the Saviour
and Advocate and Paraclete of your soul, the Prince of life. "For the
things which are seen are temporary; but the things which are not seen are
eternal."[3] And in the present time are things evanescent and insecure,
but in that to come is eternal life.
XXVI. "The first shall be last, and the last first."[4] This is
fruitful in meaning and exposition,[5] but does not demand investigation at
present; for it refers not only to the wealthy alone, but plainly to all
men, who have once surrendered themselves to faith. So let this stand aside
for the present. But I think that our proposition has been demonstrated in
no way inferior to what we promised, that the Saviour by no means has
excluded the rich on account of wealth itself, and the possession of
property, nor fenced off salvation against them; if they are able and
willing to submit their life to God's commandments, and prefer them to
transitory objects, and if they would look to the Lord with steady eye, as
those who look for the nod of a good helmsman, what he wishes, what he
orders, what he indicates, what signal he gives his mariners, where and
whence he directs the ship's course. For what harm does one do, who,
previous to faith, by applying his mind and by saving has collected a
competency? Or what is much less reprehensible than this, if at once by
God, who gave him his life, he has had his home given him in the house of
such men, among wealthy people, powerful in substance, and pre-eminent in
opulence? For if, in consequence of his involuntary birth in wealth, a man
is banished from life, rather is he wronged by God, who created him, in
having vouchsafed to him temporary enjoyment, and in being deprived of
eternal life. And why should wealth have ever sprung from the earth at all,
if it is the author and patron of death?
But if one is able in the midst of wealth to turn from its power, and
to entertain moderate sentiments, and to exercise self-command, and to seek
God alone, and to breathe God and walk with God, such a poor man submits to
the commandments, being free, unsubdued, free of disease, unwounded by
wealth. But if not, "sooner shall a camel enter through a needle's eye,
than such a rich man reach the kingdom of God."[1]
Let then the camel, going through a narrow and strait way before the
rich man, signify something loftier; which mystery of the Saviour is to be
learned in the "Exposition of first Principles and of Theology."[2]
XXVII. Well, first let the point of the parable, which is evident, and
the reason why it is spoken, be presented. Let it teach the prosperous that
they are not to neglect their own salvation, as if they had been already
fore-doomed, nor, on the other hand, to cast wealth into the sea, or
condemn it as a traitor and an enemy to life, but learn in what way and how
to use wealth and obtain life. For since neither does one perish by any
means by fearing because he is rich, nor is by any means saved by trusting
and believing that he shall be saved, come let them look what hope the
Saviour assigns them, and how what is unexpected may become ratified, and
what is hoped for may come into possession.
The Master accordingly, when asked, "Which is the greatest of the
commandments?" says, "Thou shalt love the Lord thy God with all thy soul,
and with all thy strength;"[3] that no commandment is greater than this (He
says), and with exceeding good reason; for it gives command respecting the
First and the Greatest, God Himself, our Father, by whom all things were
brought into being, and exist, and to whom what is saved returns again. By
Him, then, being loved beforehand, and having received existence, it is
impious for us to regard ought else older or more excellent; rendering only
this small tribute of gratitude for the greatest benefits; and being unable
to imagine anything else whatever by way of recompense to God, who needs
nothing and is perfect; and gaining immortality by the very exercise of
loving the Father to the extent of one's might and power. For the more one
loves God, the more he enters within God.
XXVIII. The second in order, and not any less than this, He says, is,
"Thou shalt love thy neighbour as thyself,"[4] consequently God above
thyself. And on His interlocutor inquiring, "Who is my neighbour?"[5] He
did not, in the same way with the Jews, specify the blood-relation, or the
fellow-citizen, or the proselyte, or him that had been similarly
circumcised, or the man who uses one and the same law. But He introduces
one on his way down from the upland region from Jerusalem to Jericho, and
represents him stabbed by robbers, cast half-dead on the way, passed by the
priest, looked sideways at by the Levite, but pitied by the vili-fied and
excommunicated Samaritan; who did not, like those, pass casually, but came
provided with such things as the man in danger required, such as oil,
bandages, a beast of burden, money for the inn-keeper, part given now, and
part promised. "Which," said He, "of them was neighbour to him that
suffered these things?" and on his answering, "He that showed mercy to
him," (replied), Go thou also, therefore, and do likewise, since love buds
into well-doing.
XXIX. In both the commandments, then, He introduces love; but in order
distinguishes it. And in the one He assigns to God the first part of love,
and allots the second to our neighbour. Who else can it be but the Saviour
Himself? or who more than He has pitied us, who by the rulers of darkness
were all but put to death with many wounds, fears, lusts, passions, pains,
deceits, pleasures?. Of these wounds the only physician is Jesus, who cuts
out the passions thoroughly by the root,--not as the law does the bare
effects, the fruits of evil plants, but applies His axe to the roots of
wickedness. He it is that poured wine on our wounded souls (the blood of
David's vine), that brought the oil which flows from the compassions of the
Father? and bestowed it copiously. He it is that produced the ligatures of
health and of salvation that cannot be undone, --Love, Faith, Hope. He it
is that subjected angels, and principalities, and powers, for a great
reward to serve us. For they also shall be delivered from the vanity of the
world through the revelation of the glory of the sons of God. We are
therefore to love Him equally with God. And he loves Christ Jesus who does
His will and keeps His commandments. "For not every one that saith unto Me,
Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the
will of My Father."[8] And "Why call ye Me Lord, Lord, and do not the
things which I say?"[9] "And blessed are ye who see and hear what neither
righteous men nor prophets" (have seen or heard),[10] if ye do what I say.
XXX. He then is first who loves Christ; and second, he who loves and
cares for those who have believed on Him. For whatever is done to a
disciple, the Lord accepts as done to Himself, and reckons the whole as
His. "Come, ye blessed of My Father, inherit the kingdom prepared for you
from the foundation of the world. For I was an hungered, and ye gave Me to
eat: I was thirsty, and ye gave Me to drink: and I was a stranger, and ye
took Me in: I was naked and ye clothed Me: I was sick, and ye visited Me: I
was in prison, and ye came to Me. Then shall the righteous answer, saying,
Lord, when saw we Thee hungry, and fed Thee? or thirsty, and gave Thee
drink? And when saw we Thee a stranger, and took Thee in? or naked, and
clothed Thee? Or when saw we Thee sick, and visited Thee? or in prison, and
came to Thee? And the King answering, shall say to them, Verily I say unto
you, inasmuch as ye have done it unto one of the least of these My
brethren, ye have done it unto Me."
Again, on the opposite side, to those who have not performed these
things, "Verily I say unto you, inasmuch as ye have not done it unto one of
the least of these, ye have not done it to Me."[1] And in another place,
"He that receiveth you; receiveth Me; and he that receiveth not you,
rejecteth Me."[2]
XXXI. Such He names children, and sons, and little children, and
friends, and little ones here, in reference to their future greatness
above. "Despise not," He says, "one of these little ones; for their angels
always behold the face of My Father in heaven."[3] And in another place,
"Fear not, little flock, for it is your Father's good pleasure to give you
the kingdom of heaven."[4] Similarly also He says that "the least in the
kingdom of heaven" that is His own disciple "is greater than John, the
greatest among those bern of women."[5] And again, "He that receiveth a
righteous man or a prophet in the name of a righteous man or a prophet,
shall receive their reward; and he that giveth to a disciple in the name of
a disciple a cup of cold water to drink, shall not lose his reward."[6]
Wherefore this is the only reward that is not lost. And again, "Make to you
friends of the mammon of unrighteousness, that, when ye fail, they may
receive you into everlasting habitations;"[7] showing that by nature all
property which a man possesses in his own power is not his own. And from
this unrighteousness it is permitted to work a righteous and saving thing,
to refresh some one of those who have an everlasting habitation with the
Father.
See then, first, that He has not commanded you to be solicited or to
wait to be importuned, but yourself to seek those who are to be bene-fired
and are worthy disciples of the Saviour. Excellent, accordingly, also is
the apostle's saying, "For the Lord loveth a cheerful giver;"[8] who
delights in giving, and spares not, sowing so that he may also thus reap,
without murmuring, and disputing, and regret, and communicating, which is
pure[9] beneficence. But better than this is the saying spoken by the Lord
in another place, "Give to every one that asketh thee."[10] For truly such
is God's delight in giving. And this saying is above all divinity,[11]--not
to wait to be asked, but to inquire oneself who deserves to receive
kindness.
XXXII. Then to appoint such a reward for liberality,--an everlasting
habitation! O excel lent trading! O divine merchandise! One purchases
immortality for money; and, by giving the perishing things of the world,
receives in exchange for these an eternal mansion in the heavens! Sail to
this mart, if you are wise, O rich man! If need be, sail round the whole
world.[12] Spare not perils and toils, that you may purchase here the
heavenly kingdom. Why do transparent stones and emeralds delight thee so
much, and a house that is fuel for fire, or a plaything of time, or the
sport of the earthquake, or an occasion for a tyrant's outrage? Aspire to
dwell in the heavens, and to reign with God. This kingdom a man imitating
God will give thee. By receiving a little here, there through all ages He
will make thee a dweller with Him. Ask that you may receive; haste; strive;
fear lest He disgrace thee. For He is not commanded to receive, but thou to
give. The Lord did not say, Give, or bring, or do good, or help, but make a
friend. But a friend proves himself such not by one gift, but by long
intimacy. For it is neither the faith, nor the love, nor the hope, nor the
endurance of one day, but "he that endureth to the end shall be saved."[13]
XXXIII. How then does man give these things? For I will give not only
to friends, but to the friends of friends. And who is it that is the friend
of God? Do not you judge who is worthy or who is unworthy. For it is
possible you may be mistaken in your opinion. As in the uncertainty of
ignorance it is better to do good to the undeserving for the sake of the
deserving, than by guarding against those that are less good to fail to
meet in with the good. For though sparing, and aiming at testing, who will
receive meritoriously or not, it is possible for you to neglect some[14]
that are loved by God; the penalty for which is the punishment of eternal
fire. But by offering to all in turn that need, you must of necessity by
all means find some one of those who have power with God to save. "Judge
not, then, that ye be not judged. With what measure ye mete, it shall be
measured to you again;[15] good measure, pressed and shaken, and running
over, shall be given to you." Open thy compassion to all who are enrolled
the disciples of God; not looking contemptuously to personal appearance,
nor carelessly disposed to any period of life. Nor if one appears
penniless, or ragged, or ugly, or feeble, do thou fret in soul at this and
turn away. This form is cast around us from without, the occasion of our
entrance into this world, that we may be able to enter into this common
school. But within dwells the hidden Father, and His Son,[1] who died for
us and rose with us.
XXXIV. This visible appearance cheats death and the devil; for the
wealth within, the beauty, is unseen by them. And they rave about the
carcase, which they despise as weak, being blind to the wealth within;
knowing not what a "treasure in an earthen vessel"[2] we bear, protected as
it is by the power of God the Father, and the blood' of God the Son,[3] and
the dew of the Holy Spirit. But be not deceived, thou who hast tasted of
the truth, and been reckoned worthy of the great redemption. But contrary
to what is the case with the rest of men, collect for thyself an unarmed,
an unwarlike, a bloodless, a passionless, a stainless host, pious old men,
orphans dear to God, widows armed with meekness, men, adorned with love.
Obtain with thy money such guards, for body and for soul, for whose sake a
sinking ship is made buoyant, when steered by the prayers of the saints
alone; and disease at its height is subdued, put to flight by the laying on
of hands; and the attack of robbers is disarmed, spoiled by pious prayers;
and the might of demons is crushed, put to shame in its operations by
strenuous commands.
XXXV. All these warriors and guards are trusty. No one is idle, no one
is useless. One can obtain your pardon from God, another comfort you when
sick, another weep and groan in sympathy for you to the Lord of all,
another teach some of the things useful for salvation, another admonish
with confidence, another counsel with kindness. And all can love truly,
without guile, without fear, without hypocrisy, without flattery, without
pretence. O sweet service of loving [souls]! O blessed thoughts of
confident [hearts]! O sincere faith of those who fear God alone! O truth of
words with those who cannot lie! O beauty of deeds with those who have been
commissioned to serve God, to persuade God, to please God, not to touch thy
flesh! to speak, but[4] to the King of eternity dwelling in thee.
XXXVI. All the faithful, then, are good and godlike, and worthy of the
name by which they are encircled as with a diadem. There are, besides,
some, the elect of the elect, and so much more or less distinguished by
drawing themselves, like ships to the strand, out of the surge of the world
and bringing themselves to safety; not wishing to seem holy, and ashamed if
one call them so; hiding in the depth of their mind the ineffable
mysteries, and disdaining to let their nobleness be seen in the world; whom
the Word calls "the light of the world, and the salt of the earth."[5] This
is the seed, the image and likeness of God, and His true son and heir, sent
here as it were on a sojourn, by the high administration and suitable
arrangement of the Father, by whom the visible and invisible things of the
world were created; some for their service, some for their discipline, some
for their instruction; and all things are held together so long as the seed
remains here; and when it is gathered, these things shall be very quickly
dissolved.
XXXVII. For what further need has God of the mysteries of love?[6] And
then thou shalt look into the bosom of the Father, whom God the only-
begotten Son alone hath declared. And God Himself is love; and out of love
to us became feminine.[7] In His ineffable essence He is Father; in His
compassion to us He became Mother. The Father by loving became feminine:
and the great proof of this is He whom He begot of Himself; and the fruit
brought forth by love is love.
For this also He came down. For this He clothed Himself with man. For
this He voluntarily subjected Himself to the experiences of men, that by
bringing Himself to the measure of our weakness whom He loved, He might
correspondingly bring us to the measure of His own strength. And about to
be offered up and giving Himself a ransom, He left for us a new Covenant-
testament: My love I give unto you. And what and how great is it? For each
of us He gave His life,--the equivalent for all. This He demands from us in
return for one another. And if we owe our lives to the brethren, and have
made such a mutual compact with the Saviour, why should we any more hoard
and shut up worldly goods, which are beggarly, foreign to us and
transitory? Shall we shut up from each other what after a little shall be
the property of the fire? Divinely and weightily John says," He that loveth
not his brother is a murderer,"[8] the seed of Cain, a nursling of the
devil. He has not God's compassion. He has no hope of better things. He is
sterile; he is barren; he is not a branch of the ever-living supercelestial
vine. He is cut off; he waits the perpetual fire.
XXXVIII. But learn thou the more excellent way, which Paul shows for
salvation. "Love seeketh not her own,"[1] but is diffused on the brother.
About him she is fluttered, about him she is soberly insane. "Love covers a
multitude of sins."[2] "Perfect love casteth out fear."[3] "Vaunteth not
itself, is not puffed up; rejoiceth not in iniquity, but-rejoiceth in the
truth; beareth all things, believeth all things, hopeth all things,
endureth all things. Love never faileth. Prophecies are done away, tongues
cease, gifts of healing fail on the earth. But these three abide, Faith,
Hope, Love. But the greatest of these is Love."[4] And rightly. For Faith
departs when we are convinced by vision, by seeing God. And Hope vanishes
when the things hoped for come. But Love comes to completion, and grows
more when that which is perfect has been bestowed. If one introduces it
into his soul, although he be born in sins, and has done many forbidden
things, he is able, by increasing love, and adopting a pure repentance, to
retrieve his mistakes. For let not this be left to despondency and despair
by you, if you learn who the rich man is that has not a place in heaven,
and what way he uses his property.
XXXIX. If one should escape the superfluity of riches, and the
difficulty they interpose in the way of life, and be able to enjoy the
eternal good things; but should happen, either from ignorance or
involuntary circumstances, after the seal s and redemption, to fall into
sins or transgressions so as to be quite carried away; such a man is
entirely rejected by God. For to every one who has turned to God in truth,
and with his whole heart, the doors are open, and the thrice-glad Father
receives His truly repentant son. And true repentance is to be no longer
bound in the same sins for which He denounced death against Himself, but to
eradicate them completely from the soul. For on their extirpation God takes
up His abode again in thee. For it is said there is great and exceeding joy
and festival in the heavens with the Father and the angels when one sinner
turns and repents.[6] Wherefore also He cries, "I will have mercy, and not
sacrifice."[7] "I desire not the death, but the repentance of the
sinner."[8] "Though your sins be as scarlet wool, I will make them white
as snow; though they be blacker than darkness, I will wash and make them
like white wool."[9] For it is in the power of God alone to grant the
forgiveness of sins, and not to impute transgressions; since also the Lord
commands us each day to forgive the repenting brethren.[10] "And if we,
being evil, know to give good gifts,"[11] much more is it the nature of the
Father of mercies, the good Father of all consolation, much pitying, very
merciful, to be long-suffering, to wait for those who have turned. And to
turn is really to cease from our sins, and to look no longer behind.
XL. Forgiveness of past sins, then, God gives; but of future, each one
gives to himself. And this is to repent, to condemn the past deeds, and beg
oblivion of them from the Father, who only of all is able to undo what is
done, by mercy proceeding from Him, and to blot out former sins by the dew
of the Spirit. "For by the state in which I find you will I judge,"[12]
also, is what in each case the end of all cries aloud. So that even in the
case of one who has done the greatest good deeds in his life, but at the
end has run headlong into wickedness, all his former pains are
profitless[13] to him, since at the catastrophe of the drama he has given
up his part; while it is possible for the man who formerly led a bad and
dissolute life, on afterwards repenting, to overcome in the time after
repentance the evil conduct of a long time. But it needs great carefulness,
just as bodies that have suffered by protracted disease need regimen and
special attention. Thief, dost thou wish to get forgiveness? steal no more.
Adulterer, burn no more. Fornicator, live for the future chastely. Thou who
hast robbed, give back, and give back more than [thou tookest]. False
witness, practise truth. Perjurer, swear no more, and extirpate the rest of
the passions, wrath, lust, grief, fear; that thou mayest be found at the
end to have previously in this world been reconciled to the adversary. It
is then probably impossible all at once to eradicate inbred passions; but
by God's power and human intercession, and the help of brethren, and
sincere repentance, and constant care, they are corrected.
XLI. Wherefore it is by all means necessary for thee, who art pompous,
and powerful, and rich, to set over thyself some man of God as a trainer
and governor. Reverence, though it be but one man; fear, though it be but
one man. Give yourself to hearing, though it be but one speaking freely,
using harshness, and at the same time healing. For it is good for the eyes
not to continue always wanton, but to weep and smart sometimes, for greater
health. So also nothing is more pernicious to the soul than uninterrupted
pleasure. For it is blinded by melting away, if it remain unmoved by bold
speech. Fear this man when angry; be pained at his groaning; and reverence
him when making his anger to cease; and anticipate him when he is
deprecating punishment. Let him pass many sleepless nights for thee,
interceding for thee with God, influencing the Father with the magic of
familiar litanies. For He does not hold out against His children when they
beg His pity. And for you he will pray purely, held in high honour as an
angel of God, and grieved not by you, but for you. This is sincere
repentance. "God is not mocked,"[1] nor does He give heed to vain words.
For He alone searches the marrow and reins of the heart, and hears those
that are in the fire, and listens to those who supplicate in the whale's
belly; and is near to all who believe, and far from the ungodly if they
repent not.
XLII. And that you may be still more confident, that repenting thus
truly there remains for you a sure hope of salvation, listen to a tale?
which is not a tale but a narrative,[3] handed down and committed to the
custody of memory, about the Apostle John. For when, on the tyrant's death,
he returned to Ephesus from the isle of Patmos, he went away, being
invited, to the contiguous territories of the nations, here to appoint
bishops, there to set in order whole Churches, there to ordain such as were
marked out by the Spirit.
Having come to one of the cities not far off (the name of which some
give[4]), and having put the brethren to rest in other matters, at last,
looking to the bishop appointed, and seeing a youth, powerful in body,
comely in appearance, and ardent, said, "This (youth) I commit to you in
all earnestness, in the presence of the Church, and with Christ as
witness." And on his accepting and promising all, he gave the same
injunction and testimony. And he set out for Ephesus. And the presbyter
taking home the youth committed to him, reared, kept, cherished, and
finally baptized him. After this he relaxed his stricter care and
guardianship, under the idea that the seal of the Lord he had set on him
was a complete protection to him. But on his obtaining premature freedom,
some youths of his age, idle, dissolute, and adepts in evil courses,
corrupt him. First they entice him by many costly entertainments; then
afterwards by night issuing forth for highway robbery, they take him along
with them. Then they dared to execute together something greater. And he by
degrees got accustomed; and from greatness of nature, when he had gone
aside from the right path, and like a hard-mouthed and powerful horse, had
taken the bit between his teeth, rushed with all the more force down into
the depths. And having entirely despaired of salvation in God, he no longer
meditated what was insignificant, but having perpetrated some great
exploit, now that he was once lost, he made up his mind to a like fate with
the rest. Taking them and forming a hand of robbers, he was the prompt
captain of the bandits, the fiercest, the bloodiest, the cruelest.
Time passed, and some necessity having emerged, they send again for
John. He, when he had settled the other matters on account of which he
came, said, "Come now, O bishop, restore to us the deposit which I and the
Saviour committed to thee in the face of the Church over which you preside,
as witness." The other was at first confounded, thinking that it was a
false charge about money which he did not get; and he could neither believe
the allegation regarding what he had not, nor disbelieve John. But when he
said "I demand the young man, and the soul of the brother," the old man,
groaning deeply, and bursting into tears, said, "He is dead." "How and what
kind of death?" "He is dead," he said, "to God. For he turned wicked and
abandoned, and at last a robber; and now he has taken possession of the
mountain in front of the church, along with a band like him." Rending,
therefore, his clothes, and striking his head with great lamentation, the
apostle said, "It was a fine guard of a brother's soul I left! But let a
horse be brought me, and let some one be my guide on the way." He rode
away, just as he was, straight from the church. On coming to the place, he
is arrested by the robbers' outpost; neither fleeing nor entreating, but
crying, "It was for this I came. Lead me to your captain;" who meanwhile
was waiting, all armed as he was. But when he recognized John as he
advanced, he turned, ashamed, to flight. The other followed with all his
might, forgetting his age, crying, "Why, my son, dost thou flee from me,
thy father, unarmed, old? Son, pity me. Fear not; thou hast still hope of
life. I will give account to Christ for thee. If need be, I will willingly
endure thy death, as the Lord did death for us. For thee I will surrender
my life. Stand, believe; Christ hath sent me."
And he, when he heard, first stood, looking down; then threw down his
arms, then trembled and wept bitterly. And on the old man approaching, he
embraced him, speaking for himself with lamentations as he could, and
baptized a second time with tears, concealing only his right hand. The
other pledging, and assuring him on oath that he would find forgiveness for
himself from the Saviour, beseeching and failing on his knees, and kissing
his right hand itself, as now purified by repentance, led him back to the
church. Then by supplicating with copious prayers, and striving along with
him in continual fastings, and subduing his mind by various utterances[1]
of words, did not depart, as they say, till he restored him to the Church,
presenting in him a great example of true repentance and a great token of
regeneration, a trophy of the resurrection for which we hope; when at the
end of the world, the angels, radiant with joy, hymning and opening the
heavens, shall receive into the celestial abodes those who truly repent;
and before all, the Saviour Himself goes to meet them, welcoming them;
holding forth the shadowless, ceaseless light; conducting them,to the
Father's bosom, to eternal life, to the kingdom of heaven.
Let one believe these things, and the disciples of God, and God, who is
surety, the Prophecies, the Gospels, the Apostolic words; living in
accordance with them, and lending his ears, and practising the deeds, he
shall at his decease see the end and demonstration of the truths taught.
For he who in this world welcomes the angel of penitence will not repent at
the time that he leaves the body, nor be ashamed when he sees the Saviour
approaching in His glory and with His army. He fears not the fire.
But if one chooses to continue and to sin perpetually in pleasures, and
values indulgence here above eternal life, and turns away from the Saviour,
who gives forgiveness; let him no more blame either God, or riches, or his
having fallen, but his own soul, which voluntarily perishes. But to him who
directs his eye to salvation and desires it, and asks with boldness and
vehemence for its bestowal, the good Father who is in heaven will give the
true purification and the changeless life. To whom, by His Son Jesus
Christ, the Lord of the living and dead, and by the Holy Spirit, be glory,
honour, power, eternal majesty, both now and ever, from generation to
generation, and from eternity to eternity. Amen.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland beginning in
1867. (ANF 2, Roberts and Donaldson). The digital version is by The
Electronic Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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