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ST. JOHN CHRYSTOSTOM

HOMILIES 79-90 ON THE GOSPEL ACCORDING TO ST. MATTHEW

[Translated by Rev. Sir George Prevost, Baronet, M.A.
of Oriel College, Oxford.]


HOMILY LXXIX: MATT. XXV. 31--41.

"When the Son of Man shall come in the glory of His Father, and all the
holy angels with Him, then shall He sit," saith He, "upon the throne of His
glory, and He shall divide the sheep from the kids;"(1) [and the one He
will accept, because they fed Him, when an hungered, and gave Him drink
when thirsty, and took Him in when a stranger, and clothed Him when naked,
and visited Him when sick, and came to see Him when in prison: and He will
give the kingdom to them. But the others, accusing them for the opposite
things, He will send into the eternal fire, prepared for the devil and his
angels.](2)

   Unto this most delightful portion of Scripture, which we do not cease
continually revolving, let us now listen with all earnestness and
compunction, this wherewith His discourse ended, even as the last thing,
reasonably; for great indeed was His regard for philanthropy and mercy.
Wherefore in what precedes He had discoursed concerning this in a different
way; and here now in some respects more clearly, and more earnestly, not
setting forth two nor three nor five persons, but the whole world; although
most assuredly the former places, which speak of two persons, meant not two
persons, but two portions of mankind, one of them that disobey, the other
of the obedient. But here He handleth the word more fearfully, and with
fuller light. Wherefore neither doth He say, "The kingdom is likened," any
more, but openly shows Himself, saying, "When the Son of Man shall come in
His glory." For now is He come in dishonor, now in affronts and reproaches;
but then shall He sit upon the throne of His glory.

   And continually doth He make mention of glory. For since the cross was
near, a thing that seemed to be matter of reproach, for this cause He
raises up the hearer; and brings before his sight the judgment seat, and
setteth round him all the world.

   And not in this way only doth He make His discourse awful, but also by
showing the Heavens opened. For all the angels will be present with Him, He
saith, themselves also to bear witness, in how many things they had
ministered, when sent by the Lord for the salvation of men.

   And everything will help to render that day fearful. Then, "shall be
gathered together," He saith, "all nations," that is, the whole race of
men. "And He shall separate them one from another, as the shepherd his
sheep." For now they are not separated, but all mingled together, but the
division then shall be made with all exactness. And for a while it is by
their place that He divides them, and makes them manifest; afterwards by
the names He indicates the dispositions of each, calling the one kids,(1)
the other sheep, that He might indicate the unfruitfulness of the one, for
no fruit will come from kids; and the great profit from the other, for
indeed from sheep great is the profit, as well from the milk, as from the
wool, and from the young, of all which things the kid(2) is destitute.

   But while the brutes have from nature their unfruitfulness, and
fruitfulness, these have it from choice, wherefore some are punished, and
the others crowned. And He doth not punish them, until He hath pleaded with
them; wherefore also, when He hath put them in their place, He mentions the
charges against them. And they speak with meekness, but they have no
advantage from it now; and very reasonably, because they passed by a work
so much to be desired. For indeed the prophets are everywhere saying this,
"I will have mercy and not sacrifice,"(3) and the lawgiver by all means
urged them to this, both by words, and by works; and nature herself taught
it.

   But mark them, how they are destitute not of one or two things only,
but of all. For not only did they fail to feed the hungry, or clothe the
naked; but not even did they visit the sick, which was an easier thing.

   And mark how easy are His injunctions. He said not, "I was in prison,
and ye set me free; I was sick, and ye raised me up again;" but, "ye
visited me," and, "ye came unto me." And neither in hunger is the thing
commanded grievous. For no costly table did He seek, but what is needful
only, and His necessary food, and He sought in a suppliant's garb, so that
all things were enough to bring punishment on them; the easiness. of the
request, for it was bread; the pitiable character of Him that requesteth,
for He was. poor; the sympathy of nature, for He was a man; the
desirableness of the promise, for He promised a kingdom; the fearfulness of
the punishment, for He threatened hell. The dignity of the one receiving,
for it was God, who was receiving by the poor; the surpassing nature of the
honor, that He vouchsafed to condescend so far; His just claim for what
they bestowed. for of His own was He receiving. But against all these
things covetousness once for all blinded them that were seized by it; and
this though so great a threat was set against it.

   For further back also He saith, that they who receive not such as these
shall suffer more grievous things than Sodom; and here He saith, "Inasmuch
as ye did it not unto one of the least of these my brethren, ye did it not
unto me."(4) What sayest Thou? they are Thy brethren; and how dost Thou
call them least. Why, for this reason they are brethren, because they are
lowly, because they are poor, because they are outcast. For such doth He
most invite to brotherhood, the unknown, the contemptible, not meaning by
these the monks only, and them that have occupied the mountains, but every
believer; though he be a secular person, yet if he be hungry, and
famishing, and naked, and a stranger, His will is he should have the
benefit of all this care. For baptism renders a man a brother, and the
partaking of the divine mysteries.

   2. Then, in order that thou mayest see in another way also the justice
of the sentence, He first praises them that have done right, and saith,
"Come, ye blessed of my Father, inherit the kingdom prepared for you before
the foundation of the world. For I was an hungered, and ye gave me meat,"
and all that follows.(1) For that they may not say, we had it not, He
condemns them by their fellow-servants; like as the virgins by the virgins,
and the servant that was drunken and gluttonous by the faithful servant,
and him that buried his talent, by them that brought the two, and each one
of them that continue in sin, by them that have done right.

   And this comparison is sometimes made in the case of an equal, as here,
and in the instance of the virgins, sometimes of him that hath advantage,
as when he said, "The men of Nineveh shall rise up and shall condemn this
generation, because they believed at the preaching of Jonas; and, behold, a
greater than Jonas is here;" and, "The queen of the south shall condemn
this generation, because she came to hear the wisdom of Solomon;"(2) and of
an equal again, "They shall be your judges;"(3) and again of one at
advantage, "Know ye not, that we shall judge angels, how much more things
that pertain to this life?"(4)

   And here, however, it is of an equal; for he compares rich with rich,
and poor with poor. And not in this way only doth He show the sentence
justly passed, by their fellow-servants having done what was right when in
the same circumstances, but also by their not being obedient so much as in
these things in which poverty was no hindrance; as, for instance, in giving
drink to the thirsty, in looking upon him that is in bonds, in visiting the
sick. And when He had commended them that had done right, He shows how
great was originally His bond of love towards them. For, "Come," saith He,
"ye blessed of my Father, inherit the kingdom prepared for you from the
foundation of the world." To how many good things is this same equivalent,
to be blessed, and blessed of the Father? And wherefore were they counted
worthy of such great honors? What is the cause? "I was an hungered, and ye
gave me meat; I was thirsty, and ye gave me drink;" and what follows.

   Of what honor, of what blessedness are these words? And He said not,
Take, but, "Inherit," as one's own, as your Father's, as yours, as due to
you from the first. For, before you were, saith He, these things had been
prepared, and made ready for you, forasmuch as I knew you would be such as
you are.

   And in return for what do they receive such things? For the covering of
a roof, for a garment, for bread, for cold water, for visiting, for going
into the prison. For indeed in every case it is for what is needed; and
sometimes not even for that. For surely, as I have said, the sick and he
that is in bonds seeks not for this only, but the one to be loosed, the
other to be delivered from his infirmity. But He, being gracious, requires
only what is within our power, or rather even less than what is within our
power, leaving to us to exert our generosity in doing more.

   But to the others He saith, "Depart from me, ye cursed," (no longer of
the Father; for not He laid the curse upon them, but their own works),
"into the everlasting fire, prepared," not for you, but "for the devil and
his angels." For concerning the kingdom indeed, when He had said, "Come,
inherit the kingdom," He added, "prepared for you before the foundation of
the world;" but concerning the fire, no longer so, but, "prepared for the
devil." I, saith He, prepared the kingdom for you, but the fire no more for
you, but "for the devil and his angels;" but since ye cast yourselves
therein, impute it to yourselves. And not in this way only, but by what
follows also, like as though He were excusing Himself to them, He sets
forth the causes.

   "For I was an hungered, and ye gave me no meat," For though He that
came to thee had been thine enemy, were not His sufferings enough to have
overcome and subdued even the merciless? hunger, and cold, and bonds, and
nakedness, and sickness. and to wander everywhere houseless? These things
are sufficient even to destroy enmity. But ye did not these things even to
a friend, being at once friend, and benefactor, and Lord. Though it be a
dog we see hungry, often we are overcome; and though we behold a wild
beast, we are subdued; but seeing the Lord, art thou not subdued? And
wherein are these things worthy of defense?

   For if it were this only, were it not sufficient for a recompense? (I
speak not of hearing such a voice, in the presence of the world, from Him
that sitteth on the Father's throne, and of obtaining the kingdom), but
were not the very doing it sufficient for a reward? But now even in the
presence of the world, and at the appearing of that unspeakable glory, He
proclaims and crowns thee, and acknowledges thee as His sustainer and host,
and is not ashamed of saying such things, that He may make the crown
brighter for thee.

   So for this cause, while the one are punished justly, the others are
crowned by grace. For though they had done ten thousand things, the
munificence were of grace, that in return for services so small and cheap,
such a heaven, and a kingdom, and so great honor, should be given them.

   "And it came to pass, when Jesus had finished these sayings,(1) He said
unto His disciples, Ye know that after two days is the passover, and the
Son of Man is betrayed to be crucified."(2) In good season again doth He
speak of the passion, when He had reminded them of the kingdom, and of the
recompense there, and of the deathless punishment; as though He had said,
Why are ye afraid at the dangers that are for a season, when such good
things await you?

   3. But mark thou, I pray thee, how He hath in all His first sayings
after a new manner worked up and thrown into the shade what was most
painful to them. For He said not, Ye know that after two days I am
betrayed, but, "Ye know that after two days is the passover,"(3) to show
that what is done is a mystery and that a feast and celebration is being
kept for the salvation of the world, and that with foreknowledge He
suffered all, So then, as though this were sufficient consolation for them,
He did not even say anything to them now about a resurrection; for it was
superfluous, after having discoursed so much about it, to speak of it
again. And moreover, as I said. He shows that even His very passion is a
deliverance from countless evils, having by the passover reminded them of
the ancient benefits in Egypt.

   "Then were assembled together the chief priests, and the scribes, and
the elders of the people, in the palace of the high priest, who was called
Caiaphas, and consulted that they might take Jesus by subtlety, and kill
Him. But they said, Not on the feast day, lest there be an uproar among the
people."(4)

   Seest thou the unspeakable corruption of the Jewish state? Attempting
unlawful acts, they come to the high priest, desiring to obtain their
authority from that quarter, whence they ought to have found hindrance.

   And how many high priests were there? For the law wills there should be
one, but then there were many. Whence it is manifest, that the Jewish
constitution had begun to dissolve. For Moses, as I said, commanded there
should be one, and that when he was dead there should be another, and by
the life of this person He measured the banishment of them that had
involuntarily committed manslaughter. How then were there at that time many
high priests? They were afterwards made for a year. And this the evangelist
declared, when he was speaking of Zacharias, saying, that he was of the
course of Abia. Those therefore doth he here call high priests, who had
been high priests.

   What did they consult together? That they might seize Him secretly, or
that they might put Him to death? Both; for they feared the people.
Wherefore also they waited for the feast to be past; for "they said, Not on
the feast day."(5) For the devil, lest he should make the passion
conspicuous, was not willing it should take place at the passover; but
they, lest there should be an uproar. Mark them then ever fearing, not the
ills from God, neither lest any greater pollution should arise to them from
the season, but in every case the ills from men.

   Yet for all this, boiling with anger, they changed their purpose again.
For though they had said, "Not at the feast time;" when they found the
traitor, they waited not for the time, but slew Him at the feast. But why
did they take Him then? They were boiling with rage, as I said; and they
expected then to find Him, and all things they did as blinded. For though
He Himself made the greatest use of their wickedness for His own
dispensation, they were not surely for this guiltless, but deserving of
inflictions without number for their temper of mind. At least when all
should be set free, even the guilty, then these men slew the guiltless, Him
that had conferred on them countless benefits, and who for a time had
neglected the Gentiles for their sake. But O loving-kindness! them that
were thus depraved, them that were thus froward, and(6) full of countless
evils, He again saves, and sends the apostles to be slain in their behalf,
and by the apostles makes entreaty. "For we are ambassadors for Christ."(7)

   Having then such patterns as these, I say not, let us die for our
enemies, for we ought to do even this; but since we are too feeble for
this, I say for the present, at least let us not look with an evil eye upon
our friends, let us not envy our benefactors. I say not for the present,
let us do good to them that evil entreat us, for I desire even this; but
since you are too gross for this, at least avenge not yourselves. What is
our condition, a scene. and acting? Wherefore can it be that ye set
yourselves directly against the acts enjoined? It is not for nought that
all else hath been written and how many things He did at the very cross
sufficient to recall them to Him; but that thou mightest imitate His
goodness, that thou mightest emulate His lovingkindness. For indeed He east
them to the ground, and restored the servant's ear, and discoursed with
forbearance; and great miracles did He show forth, when lifted up, turning
aside the sunbeams, bursting the rocks, raising the dead, frightening by
dreams the wife of him that was judging Him, at the very judgment showing
forth all meekness (which was of power not less than miracles to gain them
over), forewarning them of countless things in the judgment hall; on the
very cross crying aloud, "Father, forgive them their sin."(1) And when
buried. how many things did He show forth for their salvation? And having
risen again, did he not straightway call the Jews? did He not give them
remission of sins? did He not set before them countless blessings? What can
be more strange than this? They that crucified Him, and were breathing
murder, after they crucified Him, became sons of God.

   What can be equal to this tenderness? On hearing these things let us
hide our faces, to think that we are so far removed from Him whom we are
commanded to imitate. Let us at least see how great the distance, that we
may at any rate condemn ourselves, for warring with these, in behalf of
whom Christ gave His life, and not being willing to be reconciled to them,
whom that He might reconcile He refused not even to be slain; unless this
too be some expense, and outlay of money, which ye object in almsgiving.

   4. Consider of how many things thou art guilty; and so far from being
backward to forgive them that have injured thee, thou wilt even run unto
them that have grieved thee, in order that thou mayest have a ground for
pardon, that thou mayest find a remedy for thine own evil deeds.

   The sons of the Greeks, who look for nothing great, have often shown
self-command toward these: and thou who art to depart hence with such
hopes, shrinkest, and art slow to act; and that which time effects, this
thou endurest not to do before the time for God's law, but willest this
passion to be quenched without reward, rather than for a reward? For
neither, if this should have arisen from the time, wilt thou have any
advantage, but rather great will be the punishment, because, what time hath
effected, this the law of God persuaded thee not to do.

   But if thou sayest that thou burnest with the memory of the insult;
call to mind if any good hath been done thee by him that hath offended
thee, and how many ills thou hast occasioned to others.

   Hath he spoken ill of thee, and disgraced thee? Consider also that thou
hast spoken thus of others. How then wilt thou obtain pardon, which thou
bestowest not on others? But hast thou spoken ill of no one? But thou hast
heard men so speaking, and allowed it. Neither is this guiltless.

   Wilt thou learn how good a thing it is not to remember injuries, and
how this more than anything pleases God? Them that exult over persons,
justly chastised by Himself, He punishes. And yet they are justly
chastised; but thou shouldest not rejoice over them. So the prophet having
brought many accusations, added this also, saying, "They felt nothing for
the affliction of Joseph;"(2) and again, "She that inhabiteth Enan, came
not forth I to lament for the place near her."(3) And yet both Joseph (that
is, the tribes that were sprung from him), and the neighbors of these
others, were punished according to the purpose of God; nevertheless, it is
His will that we sympathize even with these. For if we, being evil, when we
are punishing a servant, if we should see one of his fellow slaves
laughing, we at the same time are provoked the more, and turn our anger
against him; much more will God punish them that exult over those whom He
chastises. But if upon them that are chastised by God it is not right to
trample, but to grieve with them, much more with them that have sinned
against us. For this is love's sign; love God prefers to all things. For as
in the royal purple, those are precious amongst the flowers and dyes, which
make up this robing; so here too, these virtues are the precious ones,
which preserve love. But nothing maintains love so much as the not
remembering them that have sinned against us.

   "Why? did not God guard the other side also? Why? did He not drive him
that hath done the wrong to him that is wronged? Doth He not send him from
the altar to the other, and so after the reconciliation invite him to the
table?" But do not therefore wait for the other to come, since thus thou
hast lost all. For to this intent most especially doth He appoint unto thee
an unspeakable reward, that thou mayest prevent the other, since, if thou
art reconciled by his entreaties, the amity is no longer the result of the
divine command, but of the other party's diligence. Wherefore also thou
goest away uncrowned, while he receives the rewards.

   What sayest thou? Hast thou an enemy, and art thou not ashamed? Why is
not the devil enough for us, that we bring upon ourselves those of our own
race also? Would that not even he had been minded to war against us; would
that not even he were a devil!

   Knowest thou not how great the pleasure after reconciliation? For what,
though in our enmity it appear not great? For that it is sweeter to love
him that doth us wrong than to hate him, after the enmity is done away thou
shalt be able to learn full well.

   5. Why then do we imitate the mad, devouring one another, warring
against our own flesh?

   Hear even under the Old Testament, how great regard there was for this,
"The ways of revengeful men are unto death.(1) One man keepeth anger
against another, and doth he seek healing of God?"(2) "And yet He allowed,
'eye for eye,' and 'tooth for tooth,' how then doth He find fault?" Because
He allowed even those things, not that we should do them one to another,
but that through the fear of suffering, we might abstain from the
commission of crime. And besides, those acts are the fruits of a short-
lived anger, but to remember injuries is the part of a soul that practises
itself in evil.

   But hast thou suffered evil? yet nothing so great, as thou wilt do to
thyself by remembering injuries. And besides, it is not so much as possible
for a good man to suffer any evil. For suppose there to be any man, having
both children and a wife, and let him practise virtue, and let him have
moreover many occasions of being injured, as well abundance of possessions,
as sovereign power, and many friends, and let him enjoy honor; only let him
practise virtue, for this must be added, and let us in supposition lay
plagues upon him. And let some wicked man come unto him, and involve him in
losses. What then is that to him who accounts money nothing? Let him kill
his children. What this to him, who learns to be wise touching the
resurrection? Let him slay his wife; what is this to him who is instructed
not to sorrow for them that are fallen asleep? let him cast him into
dishonor. What this to him who accounts the things present, the flower of
the grass? If thou wilt, let him also torture his body, and cast him into
prison, what this to him that hath learnt, "Though our outward man perish,
yet the inward man is renewed;"(3) and that "tribulation worketh
approval?"(4)

   Now I had undertaken that he should receive no harm; but the account as
it proceeded hath shown that he is even advantaged, being renewed, and
becoming approved.

   Let us not then vex ourselves with others, injuring ourselves, and
rendering our soul weak. For the vexation is not so much from our
neighbors' wickedness, as from our weakness. Because of this, should any
one insult us, we weep, and frown; should any one rob us, we suffer the
same like those little children, which the more clever of their companions
provoke for nothing, grieving them for small causes; but nevertheless these
too, if they should see them vexed, continue to tease them, but if
laughing, they on the contrary leave off. But we are more foolish even than
these, lamenting for these things, about which we ought to laugh.

   Wherefore I entreat, let us let go this childish mind, and lay hold of
Heaven. For indeed, Christ willeth us to be men, perfect men. On this wise
did Paul also command, "Brethren, be not children in understanding," he
saith, "howbeit in malice be ye children."(5)

   Let us therefore be children(6) in malice, and flee wickedness, and lay
hold on virtue, that we may attain also to the good things eternal, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory and
might, world without end. Amen.


HOMILY LXXX: MATT. XXVI. 6, 7.

Now when Jesus was in Bethany, in the house of Simon the leper, there came
unto Him a woman having an alabaster box of very precious ointment, and
poured it on His head, as He sat at meat."

   This woman seems indeed to be one and the same with all the
evangelists, yet she is not so; but though with the three she cloth seem to
me to be one and the same,(1) yet not so with John, but another person, one
much to be admired, the sister of Lazarus.

   But not without purpose did the evangelist mention the leprosy of
Simon, but in order that He might show whence the woman took confidence,
and came unto Him. For inasmuch as the leprosy seemed a most unclean
disease, and to be abhorred, and yet she saw Jesus had both healed the man
(for else He would not have chosen to have tarried with a leper), and had
gone into his house; she grew confident, that He would also easily wipe off
the uncleanness of her soul. And not for nought doth He name the city also,
Bethany, but that thou mightest learn, that of His own will He cometh to
His passion. For He who before this was fleeing through the midst of them;
then, at the time when their envy was most kindled, comes near within about
fifteen furlongs; so completely was His former withdrawing Himself a part
of a dispensation.(2)

   The woman therefore having seen Him, and having taken confidence from
thence came unto Him. For if she that had the issue of blood, although
conscious to herself of nothing like this, yet because of that natural
seeming uncleanness, approached Him trembling and in fear; much more was it
likely this woman should be slow, and shrink back because of her evil
conscience. Wherefore also it is after many women, the Samaritan, the
Canaanite, her that had the issue of blood, and other besides, that she
cometh unto Him, being conscious to herself of much impurity; and then not
publicly but in a house. And whereas all the others were coming unto Him
for the healing of the body alone, she came unto Him by way of honor only,
and for the amendment of the soul. For neither was she at all afflicted in
body, so that for this most especially one might marvel at her.

   And not as to a mere man did she come unto Him; for then she would not
have wiped His feet with her hair, but as to one greater than man can be.
Therefore that which is the most honorable member of the whole body, this
she laid at Christ's feet, even her own head.

   "But when His disciples saw it, they had indignation," such are the
words, "saying, To what purpose is this waste? For this ointment might have
been sold for much, and given to the poor. But when Jesus understood it, He
said, Why trouble ye the woman? for she hath wrought a good work upon me?
For ye have the poor always with you, but me ye have not always. For in
that she hath poured this ointment on my body, she did it for my burial.
Verily I say unto you, Wheresoever this gospel shall be preached in the
whole world, there shall also this, that this woman hath done, be told for
a memorial of her.

   And whence had they this thought? They used to hear their Master
saying, "I will have mercy, and not sacrifice,"(4) and blaming the Jews,
because they omitted the weightier matters, judgment, and mercy, and faith,
and discoursing much on the mount concerning almsgiving, and from these
things they inferred with themselves, and reasoned, that if He accepts not
whole burnt offerings, neither the ancient worship, much more will He not
accept the anointing of oil.

   But though they thus thought, He knowing her intention suffers her. For
indeed great was her reverence, and unspeakable her zeal; wherefore of this
exceeding condescension, He permitted the oil to be poured even on His
head.

   For if He refused not to become man, and to be borne in the womb, and
to be fed at the breast, why marvellest thou, if He doth not utterly reject
this? For like as the Father suffered a savor of meat, and smoke, even so
did He the harlot, accepting, as I have already said, her intention. For
Jacob too anointed a pillar to God, and oil was offered in the sacrifices,
and the priests were anointed with ointment.

   But the disciples not knowing her purpose found fault unseasonably, and
by the things they laid to her charge, they show the woman's munificence.
For saying, that it might have been sold for three hundred pence, they
showed how much this woman had spent on the ointment, and how great
generosity she had manifested. Wherefore He also rebuked them, saying, "Why
trouble ye the woman?" And He adds a reason, as it was His will again to
put them in mind of His passion, "For she did it," He said, "for my
burial." And another reason. "For ye have the poor always with you, but me
ye have not always;" and, "Wheresoever the gospel shall be preached, that
shall be told also which this woman hath done."

   Seest thou how again He declares beforehand the going forth unto the
Gentiles, in this way also consoling them for His death, if after the cross
His power was so to shine forth, that the gospel should be spread abroad in
every part of the earth.

   Who then is so wretched as to set his face against so much truth? For
lo! what He said is come to pass, and to whatever part of the earth thou
mayest go, thou wilt see her celebrated.

   And yet neither was the person that did it distinguished, nor had what
was done many witnesses, neither was it in a theatre, but in a house, that
it took place, and this a house of some leper, the disciples only being
present.

   2. Who then proclaimed it, and caused it to be spread abroad? It was
the power of Him who is speaking these words. And while of countless kings
and generals the noble exploits even of those whose memorials remain have
sunk into silence; and having overthrown cities, and encompassed them with
walls,(1) and set up trophies, and enslaved many nations, they are not
known so much as by hearsay, nor by name, though they have both set up
statues, and established laws; yet that a woman who was a harlot poured out
oil in the house of some leper, in the presence of ten men, this all men
celebrate throughout the world; and so great a time has passed, and yet the
memory of that which was done hath not faded away, but alike Persians and
Indians, Scythians and Thracians, and Sarmatians, and the race of the
Moors, and they that dwell in the British Islands, spread abroad that which
was done secretly in a house by a woman that had been a harlot.(2)

   Great is the loving-kindness of the Lord. He endureth an harlot, an
harlot kissing his feet, and moistening them with oil, and wiping them with
her hair, and He receives her, and reproves them that blame her. For
neither was it right that for so much zeal the woman should be driven to
despair.

   But mark thou this too, how far they were now raised up above the
world, and forward in almsgiving. And why was it He did not merely say,
"She hath wrought a good work," but before this, "Why trouble ye the
woman?" That they might learn not at the beginning to require too high
principles of the weaker sort. Therefore neither doth He examine the act
merely itself by itself, but taking into account the person of the woman.
And indeed if He had been making a law, He would not have brought in the
woman, but that thou mightest learn that for her sake these things were
said, that they might not mar her budding faith, but rather cherish it,
therefore He saith it, teaching us whatever good thing may be done by any
man, though it be not quite perfect, to receive it, and encourage it, and
advance it, and not to seek all perfection at the beginning. For, that at
least He Himself would rather have desired this, is manifest from the fact,
that He required a bag to be borne, who had not where to lay His head. But
then the time demanded not this, that He should correct the deed, but that
He should accept it only. For even as, if any one asked Him, without the
woman's having done it, He would not have approved this; so, after she had
done it, He looks to one thing only, that she be not driven to perplexity
by the reproof of the disciples, but that she should go from His care,
having been made more cheerful and better. For indeed after the oil had
been poured out, their rebuke had no seasonableness.

   Do thou then likewise, if thou shouldest see any one provide sacred
vessels and offer them, and loving to labor upon any other ornament of the
church, about its walls or floor; do not command what has been made to be
sold, or overthrown, lest thou spoil his zeal. But if, before he had
provided them, he were to tell thee of it, command it to be given to the
poor; forasmuch as He also did this not to spoil the spirit of the woman,
and as many things as He says, He speaks for her comfort.

   Then because He had said, 'She hath done it for my burial;" that He
might not seem to perplex the woman, by making mention of such a thing as
this, His burial and death, I mean; see how by that which follows He
recovers her, saying, "What she hath done shall be spoken of in the whole
world."

   And this was at once consolation to His disciples, and comfort and
praise to her. For all men, He saith, shall celebrate her hereafter; and
now too hath she announced beforehand my passion, by bringing unto me what
was needed for a funeral, let not therefore any man reprove her. For I am
so far from condemning her as having done amiss, or from blaming her as
having not acted rightly, that I will not suffer what hath been done to lie
hid, but the world shall know that which has been done in a house, and in
secret. For in truth the deed came of a reverential mind, and fervent
faith, and a contrite soul.

   And wherefore did He promise the woman nothing spiritual; but the
perpetual memory? From this He is causing her to feel a confidence about
the other things also. For if she hath wrought a good work, it is quite
evident she shall receive a due reward.

   "Then went one of the twelve, he that was called Judas Iscariot, unto
the chief priests, and said unto them, What will ye give me, and I will
deliver Him unto you?"(1) Then. When? When these things were spoken, when
He had said, it is for my burial, and not even thereby was he moved to
compunction, neither when he heard that the Gospel should be preached
everywhere did he fear (and yet it was the language of unspeakable power),
but when women showed so much honor, and women that had been harlots, then
he wrought the devil's works.

   But what can be the reason they mention his surname? Because there was
also another Judas. And they do not shrink from saying, He was of the
twelve; so entirely do they hide none of those things which seem to be
matters of reproach. And yet they might have said merely this, that he was
one of the disciples, for there were others besides. But now they add, of
the twelve, as though they had said, of the first company of those selected
as the best, of them with Peter and John. Because for one thing did they
care, for truth alone, not for concealing what things were done.

   For this cause many of the signs they pass by, but of the things that
appear to be matters of reproach they conceal nothing; but though it be
word, though it be deed, though it be what you will of this kind, they
proclaim it with confidence.

   3. And not these only, but even John himself, who utters the higher
doctrines. For he most of all tells us of the affronts and the reproachful
things that were done unto Him.

   And see how great is the wickedness of Judas, in that he comes unto
them of his own accord, in that he does this for money, and for such a sum
of money.

   But Luke saith, that he conferred with the chief captains.(2) For after
that the Jews became seditious, the Romans set over them those that should
provide for their good order For their government had now undergone a
change according to the prophecy.

   To these then he went and said, "What will ye give me, and I will
deliver him unto you. And they covenanted with him for thirty pieces of
silver. And from that time he sought opportunity to betray Him."(3) For
indeed he was afraid of the multitude, and desired to seize him alone.

   Oh madness! how did covetousness altogether blind him! For he that had
often seen Him when He went through the midst, and was not seized, and when
He afforded many demonstrations of His Godhead and power, looked to lay
hold on Him; and this while He was using like a charm for him so many, both
awful and soothing words, to put an end to this evil thought. For not even
at the supper did He forbear from this care of him, but unto the last day
discoursed to him of these things. But he profited nothing. Yet not for
that did the Lord cease to do His part. Knowing this, then, let us also not
intermit to do all things unto them that sin and are remiss, warning,
teaching, exhorting, admonishing, advising, though we profit nothing. For
Christ indeed foreknew that the traitor was incorrigible, yet nevertheless
He ceased not to supply what could be done by Himself, as well admonishing
as threatening and bewailing over him, and nowhere plainly, nor openly, but
in a concealed way. And at the very time of the betrayal, He allowed him
even to kiss Him, but this benefited him nothing. So great an evil is
covetousness, this made him both a traitor, and a sacrilegious robber.

   Hearken, all ye covetous, ye that have the disease of Judas; hearken,
and beware of the calamity. For if he that was with Christ, and wrought
signs, and had the benefit of so much instruction, because he was not freed
from the disease, was sunk into such a gulf; how much more shall ye, who do
not so much as listen to the Scripture, who are constantly riveted to the
things present, become an easy prey to this calamity, unless ye have the
advantage of constant care. Every day was that man with Him, who had not
where to lay His head, and every day was he instructed by deeds, and by
words, not to have gold, nor silver, nor two coats; and yet he was not
taught self restraint; and how dost thou expect to escape the disease, if
thou hast not the benefit of earnest attention, and dost not use much
diligence? For terrible, terrible is the monster, yet nevertheless, if thou
be willing, thou wilt easily get the better of him. For the desire is not
natural; and this is manifest from them that are free from it. For natural
things are common to all; but this desire has its origin from remissness
alone; hence it takes its birth, hence it derives its increase, and when it
has seized upon those who look greedily after it, it makes them live
contrary to nature. For when they regard not their fellow countrymen, their
friends, their brethren,(1) in a word all men, and with these even
themselves, this is to live against nature. Whence it is evident that the
vice and disease of covetousness, wherein Judas, being entangled, became a
traitor, is contrary to nature. And how did he become such a one, you may
say, having been called by Christ? Because God's call is not compulsory,
neither does it force the will of them who are not minded to choose virtue,
but admonishes indeed, and advises, and does and manages all things, so as
to persuade men to become good; but if some endure not, it does not compel.
But if thou wouldest learn from what cause he became such as he was, thou
wilt find him to have been ruined by covetousness.

   And how was he taken by this calamity? one may say. Because he grew
remiss. For hence arise such changes, as on the other hand, those for the
better from diligence. How many for instance that were violent, are now
more gentle than lambs? how many lascivious persons have become afterwards
continent? how many, heretofore covetous, yet now have cast away even their
own possessions? And the contrary again has been the result of remissness.
For Gehazi also lived with a holy man, and he too became depraved from the
same disease. For this calamity is the most grievous of all. Hence come
robbers of tombs, hence menslayers, hence wars and fightings, and
whatsoever evil thou mayest mention, it cometh hence. And in every respect
is such a one useless, whether it be requisite to lead an army or to guide
a people: or rather not in public matters only, but also in private. If he
is to marry a wife, he will not take the virtuous woman, but the vilest of
all; if he have to buy a house, not that which becomes a free man, but what
can bring much rent; if he is to buy slaves, or what else it may be, he
will take the worst.

   And why do I speak of leading an army, and guiding a people, and
managing households; for should he be a king, he is the most wretched of
all men, and a pest to the world, and the poorest of all men. For he will
feel like one of the common sort, not accounting all men's possessions to
be his, but himself to be one of all; and when spoiling all men's goods,
thinks himself to have less than any. For measuring the things present by
his desire for those whereof he is not yet possessed, he will account the
former nothing compared to the latter. Wherefore also one saith, "There is
not a more wicked thing than a covetous man."(2)

   4. For such a one both setteth himself to sale, and goeth about, a
common enemy of the world, grieving that the earth doth not bear gold
instead of the corn, and the fountains instead of streams, and the
mountains instead of stone; vexed at the fruitfulness of the seasons,
troubled at common benefits; shunning every means whence one cannot obtain
money; undergoing all things whence one can scrape together so much as two
farthings; hating all men, the poor and the rich; the poor, lest they
should come and beg of him; the rich. because he hath not their
possessions. All men he accounts to be possessed of what is his, and as
though he had been injured by all, so is he displeased with all. He knows
not plenty, he has no experience of satiety, he is more wretched than any,
even as, on the other hand, he that is freed from these things, and
practises self-restraint, is the most enviable. For the virtuous man,
though he be a servant, though a prisoner, is the most happy of all men.
For no one shall do him ill, no not though all men should come together out
of the world, setting in motion arms and camps, and warring with him. But
he that is depraved and vile, and such as we have described, though he be a
king, though he have on a thousand diadems, will suffer the utmost
extremities, even from a common hand. So feeble is vice, so strong is
virtue.

   Why then dost thou mourn, being in a state of poverty. Why wailest thou
keeping a feast, for indeed it is an occasion of feasting. Why weepest
thou, for poverty is a festival, if thou be wise. Why lamentest thou, thou
little child; for such a one we should call a little child. Did such a
person strike thee? What is this, he made thee more able to endure? But did
he take away thy money? He hath removed the greater part of thy burden. But
hath he cut off thine honor? Again thou tellest me of another kind of
freedom. Hear even those without teaching wisdom touching these things, and
saying, "Thou hast suffered no ill, if thou show no regard to it." But hath
he taken away that great house of thine, which hath enclosures about it?
But behold the whole earth is before thee, the public buildings, whether
thou wouldest have them for delight, or for use. And what is more pleasing
or more beautiful than the firmament of Heaven.

   How long are ye poor and needy? It is not possible for him to be rich,
who is not wealthy in his soul; like as it is not possible for him to be
poor, who hath not the poverty in his mind. For if the soul is a nobler
thing than the body, the less noble parts have not power to affect it after
themselves; but the noble part draws over unto herself, and changes those
that are not so noble. For so the heart, when it has received any hurt,
affects the whole body accordingly; if its temperament be disordered, it
mars all, if it be rightly tempered, it profits all. And if any of the
remaining parts should have become corrupt, while this remains sound, it
easily shakes off what is evil in them also.

   And that I may further make what I say more plain, what is the use, I
pray thee, of verdant branches, when the root is withering? and what is the
harm of the leaves being withered above, while this is sound? So also here
there is no use of money, while the soul is poor; neither harm from
poverty, when the soul is rich. And how can a soul, one may say, be rich,
being in want of money? Then above all times might this be; for then also
is it wont to be rich.

   For if, as we have often shown, this is a sure proof of being rich, to
despise wealth, and to want nothing; and of poverty again, to want, and any
one would more easily despise money in poverty than in wealth, it is quite
evident that to be in poverty rather makes one to be rich. For indeed that
the rich man sets his heart on money more than the poor man, is surely
plain to every one; like as the drunken man is thirsty, rather than he that
hath partaken of drink sufficiently. For neither is his desire such as to
be quenched by too much; but, on the contrary, it is its nature to be
inflamed by this. For fire likewise, when it has received more food, then
most of all waxes fierce; and the tyranny of wealth, when thou hast cast
into it more gold, then most especially is increased.

   If then the desiring more be a mark of poverty; and he that is in the
possession of riches is like this; he is especially in poverty. Seest thou
that the soul then most of all is poor, when it is rich; and then is rich,
when it is in poverty?

   And if thou wilt, let us exercise our reasoning in persons also, and
let there be two, the one having ten thousand talents, the other ten, and
from both let us take away these things. Who then will grieve the most? He
that hath lost the ten thousand. But he would not have grieved more, unless
he had loved it more; but if he loves more, he desires more; but if he
desires more, he is more in poverty. For this do we most desire, of which
we are most in want, for desire is from want. For where there is satiety,
there cannot be desire. For then are we most thirsty, when we have most
need of drink.

   And all these things have I said, to show that if we be vigilant, no
one shall harm us; and that the harm arises not from poverty but from
ourselves. Wherefore I beseech you with all diligence to put away the pest
of covetousness, that we may both be wealthy here, and enjoy the good
things eternal, unto which God grant we may all attain, by the grace and
love towards man of our Lord Jesus Christ, to whom be glory world without
end. Amen.


HOMILY LXXXI: MATT. XXVI. 17, 18.

"Now the first day of the feast of unleavened bread the disciples came to
Jesus, saying, Where wilt Thou that we prepare for Thee to eat the
Passover? And He said, Go into the city to such a man, and say unto him,
The Master saith, My time is at hand; I will keep the Passover at thy house
with My disciples."

   By the first day of the feast of unleavened bread, he means the day
before that feast for they are accustomed always to reckon the day from the
evening, and he makes mention of this in which in the evening the passover
must be killed;(1) for on the fifth day of the week they came unto Him. And
this one(2) calls the day before the feast of unleavened bread,(3) speaking
of the time when they came to Him, and another saith on this wise, "Then
came the day of unleavened bread, when the passover must be killed;"(4) by
the word "came," meaning this, it was nigh, it was at the doors, making
mention plainly of that evening. For they began with the evening, wherefore
also each adds, when the passover was killed.

   And they say, "Where wilt Thou that we prepare for Thee to eat the
passover?" So even from this it is manifest, that He had no house, no place
of sojourning; and I suppose neither had they. For surely they would have
entreated him to come there. But neither had they any, having now parted
with all things.

   But wherefore did He keep the passover? To indicate by all things unto
the last day, that He is not opposed to the law.

   And for what possible reason doth He send them to an unknown person? To
show by this also that He might have avoided suffering. For He who
prevailed over this man's mind, so that he received them, and that by
words; what would He not have done with them that crucified Him, if it had
been His will not to suffer? And what He did about the ass, this He did
here also. For there too He saith, "If any man say aught unto you, ye shall
say, that the Lord hath need of them;"(5) and so likewise here, "The Master
saith, I will keep the passover at thy house." But I marvel not at this
only, that he received Him, being unknown, but that expecting to bring upon
himself such enmity and implacable hostility, he despised the enmity of the
multitude.

   After this, because they knew him not, He gave them a sign, like as the
prophet touching Saul, saying, "Thou shall find one going up and carrying a
bottle;"(6) and here, "carrying a pitcher." And see again the display of
his power. For He did not only say, "I will keep the passover," but He adds
another thing also, "My time is at hand." And this He did, at once
continually reminding His disciples of the passion, so that exercised by
the frequency of the prediction, they should be prepared for what was to
take place; and at the same time to show to themselves, and to him that was
receiving Him, and to all the Jews, which I have often mentioned, that not
involuntarily doth He come to His passion. And He adds, "with my
disciples," in order that both the preparation should be sufficient, and
that the man should not suppose that He was concealing Himself.

   "Now when the even was come, He sat down with the twelve disciples."(7)
Oh the shamelessness of Judas! For he too was present there, and came to
partake both of the mysteries, and of the meal,(8) and is convicted at the
very table, when although he had been a wild beast, he would have become
tame.

   For this cause the evangelist also signifies, that while they are
eating, Christ speaks of His betrayal, that both by the time and by the
table he might show the wickedness of the traitor.

   For when the disciples had done, as Jesus had appointed them, "when the
even was come, He sat down with the twelve.(1) And as they did eat, He
said," we are told, "Verily, I say unto you, that one of you shall betray
me."(2) And before the supper, He had even washed his feet. And see how He
spares the traitor. For He said not, such a one shall betray me; but, "one
of you," so as again to give him power of repentance by concealment And He
chooseth to alarm all, for the sake of saving this man. Of you, the twelve,
saith He, that are everywhere present with me, whose feet I washed, to whom
I promised so many things.

   Intolerable sorrow thereupon seized that holy company. And John indeed
saith, they "were in doubt, and looked one upon another,"(3) and each of
them asked in fear concerning himself, although conscious to themselves of
no such thing. But this evangelist saith, that "being exceeding sorrowful,
they began every one of them to say unto Him, Is it I, Lord?(4) And He
answered and said, He it is, to whom I shall give a sop, when I have dipped
it."(5)

   Mark at what time He discovered him. It was when it was His will to
deliver the rest from this trouble, for they were even dead with the fear,
wherefore also they were instant with their questions. But not only as
desiring to deliver them from their distress He did this, but also as
willing to amend the traitor. For since after having often heard it
generally, he continued incorrigible, being past feeling, He being minded
to make him feel more, takes off his mask.

   For when being sorrowful they began to say, "Is it I, Lord? He answered
and said, He that dippeth(6) with me in the dish, the same shall betray me.
The Son of Man goeth, as it is written of Him, but woe to the man by(7)
whom the Son of Man is betrayed. It had been good for that man if he had
not been born."(8)

   Now some say that he was so bold as not to honor his Master, but to dip
with Him: but to me Christ seems to have done this too, to shame him the
more, and bring him over to a better disposition. For this act again has
something more in it.

   2. But these things we ought not to pass by at random, but they should
be infixed in our minds, and wrath would find no place at any time.

   For who, bearing in mind that supper, and the traitor sitting at meat
with the Saviour of all, and Him who was to be betrayed thus meekly
reasoning, would not put away all venom of wrath and anger? See at any rate
how meekly He conducts Himself towards him, "The Son of Man goeth, as it is
written of Him."

   And these things again He said, both to restore the disciples, that
they might not think the thing was a sign of weakness, and to amend the
traitor.

   "But woe unto that(9) man by whom the Son of Man is betrayed! it had
been good for that man if he had not been born." See again in His rebukes
His unspeakable meekness. For not even here with invective, but more in the
way of compassion, doth He apply what He saith, but in a disguised way
again; and yet not his former senselessness only, but his subsequent
shamelessness was deserving of the utmost indignation. For after this
conviction he saith, "Is it I, Lord?"(10) Oh insensibility! He inquires,
when conscious to himself of such things. For the evangelist too,
marvelling at his boldness, saith this. What then saith the most mild and
gentle Jesus? "Thou sayest." And yet He might have said, O thou unholy,
thou all unholy one; accursed, and profane; so long a time in travail with
mischief, who hast gone thy way, and made satanical compacts, and hast
agreed to receive money, and hast been convicted by me too, dost thou yet
dare to ask? But none of these things did He say; but how? "Thou sayest?"
fixing for us hounds and rules of long suffering.

   But some one will say, Yet if it was written that He was to suffer
these things, wherefore is Judas blamed, for he did the things that were
written? But not with this intent, but from wickedness. For if thou inquire
not concerning the motive, thou wilt deliver even the devil from the
charges against him. But these things are not, they are not so. For both
the one and the other are deserving of countless punishments, although the
world was saved. For neither did the treason of Judas work out salvation
for us, but the wisdom of Christ, and the good contrivance of His fair
skill, using the wickednesses of others for our advantage.

   "What then," one may say, "though Judas had not betrayed Him, would not
another have betrayed Him?" And what has this to do with the question?
"Because if Christ must needs be crucified, it must be by the means of some
one, and if by some one, surely by such a person as this. But if all had
been good, the dispensation in our behalf had been impeded." Not so. For
the All wise knows how He shall bring about our benefits, even had this
happened. For His wisdom is rich in contrivance, and incomprehensible. So
for this reason, that no one might suppose that Judas had become a minister
of the dispensation, He declares the wretchedness of the man. But some one
Will say again, "And if it had been good if he had never been born,
wherefore did He suffer both this man, and all the wicked, to come into the
world?" When thou oughtest to blame the wicked, for that having the power
not to become such as they are, they have become wicked, thou leavest this,
and busiest thyself, and art curious about the things of God; although
knowing that it is not by necessity that any one is wicked.

   "But the good only should be born," he would say, "and there were no
need of hell, nor punishment, nor vengeance, nor trace of vice, but the
wicked should either not be born at all, or being born should straightway
depart."

   First then, it were well to repeat to thee the saying of the apostle,
"Nay but, O man, who art thou that repliest against God? Shall the thing
formed say to Him that formed it, Why hast Thou made me thus?"(1)

   But if thou still demandest reasons, we would say this, that the good
are more admired for being among the bad; because their long-suffering and
great self-command is then most shown. But thou takest away the occasion of
their wrestlings, and conflicts, by saying these things. "What then, in
order that these may appear good, are others punished?" saith he. God
forbid, but for their own wickedness. For neither because they were brought
into the world did they become wicked, but on account of their own
wickedness; wherefore also they are punished. For how should they fail to
be deserving of punishment, seeing they have so many teachers of virtue,
and gain nothing therefrom. For like as the noble and good are worthy of
double honor, because they both became good, and took no hurt from the
wicked; so also the worthless deserve twofold punishment, both because they
became wicked, when they might have become good (they show it who have
become such), and because they gained nothing from the good.

   But let us see what saith this wretched man, when convicted by his
Master. What then saith he? "Is it I, Rabbi?"(2) And why did he not ask
this from the beginning? He thought to escape knowledge by its being said,
"one of you;" but when He had made him manifest, he ventured again to ask,
confiding in the clemency of his Master, that He would not convict him.(3)

   3. O blindness! Whereunto hath it led him? Such is covetousness, it
renders men fools and senseless, yea reckless, and dogs instead of men, or
rather even more fierce than dogs, and devils after being dogs. This man at
least received unto him the devil even when plotting against him, but
Jesus, even when doing him good, he betrayed, having already become a devil
in will, For such doth the insatiable desire of gain make men, out of their
mind, frenzy-smitten, altogether given up to gain, as was the case even
with Judas.

   But how do Matthew and the other evangelists say, that, when he made
the agreement touching the treason, then the devil seized him; but John,
that "after the sop Satan entered into him."(4) And John himself knew this,
for further back he saith, "The devil having now put into the heart of
Judas, that he should betray Him."(5) How then doth he say, "After the sop
Satan entered into him?" Because he enters not in suddenly, nor at once,
but makes much trial first, which accordingly was done here also. For after
having tried him in the beginning, and assailed him quietly, after that he
saw him prepared to receive him, he thenceforth wholly breathed himself
into him, and completely got the better of him.

   But how, if they were eating the passover, did they eat it contrary to
the law? For they should not have eaten it, sitting down to their meat.(6)
What then can be said? That after eating it, they then sat down to the
banquet.

   But another evangelist saith, that on that evening He not only ate the
passover, but also said, "With desire I have desired to eat this passover
with you,"(7) that is, on that year. For what reason? Because then the
salvation of the world was to be brought about, and the mysteries to be
delivered, and the subjects of sorrow to be done away with by His death; so
welcome was the cross to Him. But nothing softened the savage monster, nor
moved, nor shamed him. He pronounced him wretched, saying, "Woe to that
man." He alarmed him again, saying, "It were good for him if he had not
been born." He put him to shame, saying, "To whom I shall give a sop, when
I have dipped it." And none of these things checked him, but he was seized
by covetousness, as by some madness, or rather by a more grievous disease.
For indeed this is the more grievous madness.

   For what would the madman do like this He poured not forth foam out of
his mouth but he poured forth the murder of his Lord. He distorted not his
hands, but stretched them out for the price of precious blood. Wherefore
his madness was greater, because he was mad being in health.

   But he doth not utter sayest thou, sounds without meaning. And what is
more without meaning than this language. "What will ye give me, and I will
deliver Him unto you?"(1) "I will deliver," the devil spake by that mouth.
But he did not smite the ground with his feet struggling? Nay, how much
better so to struggle, than thus to stand upright. But sayest thou, he did
not cut himself with stones? Yet how much better, than to do such things as
these!

   Will ye, that we bring forward the possessed and the covetous, and make
a comparison between the two. But let no one account what is done a
reproach to himself. For we do not reproach the nature, but we lament the
act. The possessed was never clad with garments, cutting himself with
stones, and running, he rushes over rough paths, driven headlong of the
devil. Do not these things seem to be dreadful? What then, if I shall show
the covetous doing more grievous things than these to their own soul, and
to such a degree more grievous, that these are considered child's play
compared with those. Will you indeed shun the pest? Come then, let us see
if they are in any respect in a more tolerable state than they. In none,
but even in a more grievous condition; for indeed they are more objects of
shame than ten thousand naked persons. For it were far better to be naked
as to clothing, than being clad with the fruits of covetousness, to go
about like them that celebrate the orgies for Bacchus. For like as they
have on madmen's masks and clothes, so have these also. And much as the
nakedness of the possessed is caused by madness, so doth madness produce
this clothing, and the clothing is more miserable than the nakedness.

    And this I will hereby endeavor to prove. For whom should we say was
more mad, amongst madmen themselves; one who should cut himself, or one who
together with himself should hurt those who met him? It is quite clear that
it is this last. The madmen then strip themselves of their clothing, but
these all that meet them. "But these tear their clothes to pieces." And how
readily would every one of those that are injured consent that his garment
should be torn, rather than be stripped of all his substance?

   "But those do not aim blows at the face." In the first place, the
covetous do even this, and if not all, yet do all inflict by famine and
penury more grievous pains on the belly.

   "But those bite not with the teeth." Would that it were with teeth, and
not with the darts of covetousness fiercer than teeth. "For their teeth are
weapons and darts."(2) For who will feel most pained, he that was bitten
once, and straightway healed, or he that is for ever eaten up by the teeth
of penury? For penury when involuntary is more grievous than furnace or
wild beast.

   "But those rush not into the deserts like the possessed of devils."
Would it were the deserts, and not the cities, that they overran, and so
all in the cities enjoyed security. For now in this respect again, they are
more intolerable than all the insane, because they do in the cities these
things which the others do in the deserts, making the cities deserts, and
like as in a desert, where there is none to hinder, so plundering the goods
of all men.

   "But they do not pelt with stones them that meet them." And what is
this? Of stones it were easy to beware; but of the wounds which by paper
and ink they work to the wretched poor (framing writings full of blows
without number), who, out of those that fall in with them, can ever easily
beware?

   4. And let us see also what they do to themselves. They walk naked up
and down the city, for they have no garment of virtue. But if this doth not
seem to them to be a disgrace, this again is of their exceeding madness,
for that they have no feeling of the unseemliness, but while they are
ashamed of having their body naked, they bear about the soul naked, and
glory in it. And if you wish, I will tell you also the cause of their
insensibility. What then is the cause? They are naked amongst many that are
thus naked, wherefore neither are they ashamed, like as neither are we in
the baths. So that if indeed there were many clothed with virtue, then
would their shame appear more. But now this above all is a worthy subject
for many tears, that because the bad are many, bad things are not even
esteemed as a disgrace. For besides the rest, the devil hath brought about
this too, not to allow them to obtain even a sense of their evil deeds, but
by the multitude of them that practise wickedness, to throw a shade over
their disgrace; since if it came to pass that he was in the midst of a
multitude of persons practising self-restraint, such a one would see his
nakedness more.

   That they are more naked than the possessed is evident from these
things; and that they go into the deserts, neither this again could any one
gainsay. For the wide and broad way is more desert than any desert. For
though it have many that journey on yet none from amongst men, but
serpents, scorpions, wolves, adders, and asps. Such are they that practise
wickedness. And this way is not only desert, but much more rugged than that
of the mad. And this is hereby evident. For stones and ravines and crags do
not so wound those that mount them, as robbery and covetousness the souls
that practise them.

   And that they live by the tombs, like the possessed, or rather that
they themselves are tombs, is plain by this. What is a tomb? A stone having
a dead body lying in it. Wherein then do these men's bodies differ from
those stones? or rather, they are more miserable even than they. For it is
not a stone containing a dead body, but a body more insensible than stones,
bearing about a dead soul. Wherefore one would not be wrong in calling them
tombs. For so did our Lord too call the Jews, for this reason most
especially; He went on at least to say, "Their inward parts are full of
ravening and covetousness."(1)

   Would ye that I show next, how they also cut their heads with stones?
Whence then first, I pray thee, wilt thou learn this? From the things here,
or from the things to come? But of the things to come they have not much
regard; we must speak then of the things here. For are not anxieties more
grievous than many stones, not wounding heads, but consuming a soul. For
they are afraid, test those things should justly go forth out of their
house, which have come unto them unjustly; they tremble in fear of the
utmost ills, are angry, are provoked, against those of their own house,
against strangers; and now despondency, now fear, now wrath, comes upon
them in succession, and they are as if they were crossing precipice after
precipice, and they are earnestly looking day by day for what they have not
yet acquired. Wherefore neither do they feel pleasure in the things they
have, both by reason of not feeling confidence about the security of them,
and because with their whole mind they are intent upon what they have not
yet seized. And like as one continually thirsting, though he should drink
up ten thousand fountains, feeleth not the pleasure, because he is not
satisfied; so also these, so far from feeling pleasure, are even tormented,
the more they heap around themselves; from their not feeling any limit to
such desire.

   And things here are like this; but let us speak also of the day to
come. For though they give not heed, yet it is necessary for us to speak.
In the day to come then, one will see everywhere such men as these
undergoing punishment. For when He saith, "I was an hungered, and ye gave
me no meat; I was thirsty, and ye gave me no drink;"(2) He is punishing
these; and when He saith, "Depart into the eternal fire prepared for the
devil," He is sending thither them that make a bad use of riches. And the
wicked servant, who gives not to his fellow-servants the goods of his Lord,
is of the number of these men, and he that buried his talent, and the five
virgins.

   And whithersoever thou shalt go, thou wilt see the covetous punished.
And now they will hear, "There is a void between us and you;"(3) now,
"Depart from me into the fire that is prepared."(4) And now being cut
asunder, they will go away, where there is gnashing of teeth, and from
every place one may see them driven, and finding a place nowhere, but
gathered in hell alone.

   5. What then is the use of the right faith to us for salvation, when we
hear these things? There, gnashing of teeth, and outer darkness, and the
fire prepared for the devil, and to be cut asunder, and to be driven away;
here, enmities, evil speakings, slanders, perils, cares, plots, to be hated
of all, to be abhorred of all, even of the very persons that seem to
flatter us. For as good men are admired not by the good only but even by
the wicked; so bad men, not the good only, but also the worthless, hate.
And in proof that this is true, I would gladly ask of the covetous, whether
they do not feel painfully one toward another; and account such more their
enemies than those that have done them the greatest wrong; whether they do
not also accuse themselves, whether they do not account the thing an
affront, if any one brings this reproach upon them. For indeed this is an
extreme reproach, and a sure proof of much wickedness; for if thou dost not
endure to despise wealth, of what wilt thou ever get the better? of lust,
or of the mad desire of glory, or anger, or of wrath? And how would any be
persuaded of it? For as to lust, and anger, and wrath, many impute it even
to the temperament of the flesh, and to this do students of medicine refer
the excesses thereof; and him that is of a more hot and languid
temperament, they affirm to be more lustful; but him that runs out into a
drier kind of ill temperament, eager, and irritable, and wrathful. But with
respect to covetousness, no one ever heard of their having said any such
thing. So entirely is the pest the effect of mere remissness, and of a soul
past feeling.

   Therefore, I beseech you, let us give diligence to amend all such
things, and to give an opposite direction to the passions that come upon us
in every age. But if in every part of our life we sail past the labors of
virtue, everywhere undergoing shipwrecks; when we have arrived at the
harbor destitute of spiritual freight, we shall undergo extreme punishment.
For our present life is an out stretched ocean. And as in the sea here,
there are different bays exposed to different tempests, and the �gean is
difficult because of the winds, the Tyrrhenian strait because of the
confined space, the Charybdis that is by Africa because of the shallows,
the Propontis, which is without the Euxine sea, on account of its violence
and currents, the parts without Cadiz because of the desolation, and
tracklessness, and unexplored places therein, and other portions for other
causes; so also is it in our life.

   And the first sea to view is that of our childish days, having much
tempestuousness, because of its folly, its facility, because it is not
steadfast. Therefore also we set over it guides and teachers, by our
diligence adding what is wanting to nature, even as there by the pilot's
skill.

   After this age succeeds the sea of the youth, where the winds are
violent as in the �gean, lust increasing upon us. And this age especially
is destitute of correction; not only because he is beset more fiercely, but
also because his faults are not reproved, for both teacher and guide after
that withdraw. When therefore the winds blow more fiercely, and the pilot
is more feeble, and there is no helper, consider the greatness of the
tempest.

   After this there is again another period of life, that of men, in which
the cares of the household press upon us, when there is a wife, and
marriage, and begetting of children, and ruling of a house, and thick
falling showers of cares. Then especially both covetousness flourishes and
envy.

   When then we pass each part of our life with shipwrecks, how shall we
suffice for the present life? how shall we escape future punishment. For
when first in the earliest age we learn nothing healthful, and then in
youth we do not practise sobriety, and when grown to manhood do not get the
better of covetousness, coming to old age as to a hold full of bilgewater,
and as having made the barque of the soul weak by all these shocks, the
planks being separated, we shall arrive at that harbor, bearing much filth
instead of spiritual merchandise, and to the devil we shall furnish
laughter, but lamentation to ourselves, and bring upon ourselves the
intolerable punishments.

   That these things may not be, let us brace ourselves up on every side,
and, withstanding all our passions, let us east out the lust of wealth,
that we may also attain unto the good things to come, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory forever and ever.
Amen.


HOMILY LXXXII: MATT. XXVI. 26-28.

"And as they were eating, Jesus took bread, and gave thanks, and brake it,
and gave(1) it to the disciples, and said, Take, eat; This is my body."
"And He took a cup, and gave thanks, and gave it to them, saying, Drink ye
all of it; This is my blood of the New Testament, Which is shed for many,
for the remission of sins."(2)

   Ah! how great is the blindness of the traitor! Even partaking of the
mysteries, he remained the same; and admitted to the most holy(3) table, he
changed not. And this Luke shows by saying, that after this Satan
entered(4) into him, not as despising the Lord's body, but thenceforth
laughing to scorn the traitor's shamelessness. For indeed his sin became
greater from both causes, as well in that he came to the mysteries with
such a disposition, as that having approached them, he did not become
better, either from fear, or from the benefit, or from the honor. But
Christ forbad him not, although He knew all things, that thou mightest
learn that He omits none of the things that pertain to correction.
Wherefore both before this, and after this, He continually admonished him,
and checked him, both by deeds, and by words; both by fear, and by
kindness; both by threatening, and by honor. But none of these things
withdrew him from that grievous pest.

   Wherefore thenceforth He leaves him, and by the mysteries again reminds
the disciples of His being slain, and in the midst of the meal His
discourse is of the cross, by the continual repeating of the prediction,
making His passion easy to receive. For if, when so many things had been
done and foretold, they were troubled; if they had heard none of these
things, what would they not have felt?

   "And as they were eating, He took bread, and brake it." Why can it have
been that He ordained this sacrament then, at the time of the passover?
That thou mightest learn from everything, both that He is the lawgiver of
the Old Testament, and that the things therein are foreshadowed because of
these things. Therefore, I say, where the type is, there He puts the truth.

   But the evening is a sure sign of the fullness of times, and that the
things were now come to the very end.

   And He gives thanks, to teach us how we ought to celebrate this
sacrament, and to show that not unwillingly doth He come to the passion,
and to teach us whatever we may suffer to bear it thankfully, thence also
suggesting good hopes. For if the type was a deliverance from such bondage,
how much more will the truth set free the world, and will He be delivered
up for the benefit of our race. Wherefore, I would add, neither did He
appoint the sacrament before this, but when henceforth the rites of the law
were to cease. And thus the very chief of the feasts He brings to an end,
removing them to another most awful table, and He saith, "Take, eat, This
is my body, Which is broken for many."

   And how were they not confounded at hearing this? Because He had before
told unto them many and great things touching this. Wherefore that He
establishes no more, for they had heard it sufficiently, but he speaks of
the cause of His passion, namely, the taking away of sins. And He calls it
blood of a New Testament, that of the undertaking, the promise, the new
law. For this He undertook also of old, and this comprises the Testament
that is in the new law. And like as the Old Testament had sheep and
bullocks, so this has the Lord's blood. Hence also He shows that He is soon
to die, wherefore also He made mention of a Testament, and He reminds them
also of the former Testament, for that also was dedicated with blood. And
again He tells the cause of His death, "which is shed for many for the
remission of sins;" and He saith, "Do this in remembrance of me." Seest
thou how He removes and draws them off from Jewish customs. For like as ye
did that, He saith, in remembrance of the miracles in Egypt, so do this
likewise in remembrance of me. That was shed for the preservation of the
firstborn, this for the remission of the sins of the whole world. For,
"This," saith He, "is my blood, which is shed for the remission of sins."

   But this He said, indicating thereby, that His passion and His cross
are a mystery, by this too again comforting His disciples. And like as
Moses saith, "This shall be to you for an everlasting memorial,"(1) so He
too, "in remembrance of me," until I come.(2) Therefore also He saith,
"With desire I have desired to eat this passover,"(3) that is, to deliver
you the new rites, and to give a passover, by which I am to make you
spiritual.

   And He Himself drank of it. For lest on hearing this, they should say,
What then? do we drink blood, and eat flesh? and then be perplexed (for
when He began to discourse concerning these things, even at the very
sayings many were offended),(4) therefore lest they should be troubled then
likewise, He first did this Himself, leading them to the calm participation
of the mysteries. Therefore He Himself drank His own blood. What then must
we observe that other ancient rite also? some one may say. By no means. For
on this account He said, "Do this," that He might withdraw them from the
other. For if this worketh remission of sins, as it surely doth work it,
the other is now superfluous.

   As then in the case of the Jews, so here also He hath bound up the
memorial of the benefit with the mystery, by this again stopping the mouths
of heretics. For when they say, Whence is it manifest that Christ was
sacrificed? together with the other arguments we stop their mouths from the
mysteries also. For if Jesus did not die, of what are the rites the
symbols?

   2. Seest thou how much diligence hath been used, that it should be ever
borne in mind that He died for us? For since the Marcionists, and
Valentinians, and Manichaeans were to arise, denying this dispensation, He
continually reminds us of the passion even by the mysteries, (so that no
man should be deceived); at once saving, and at the same time teaching by
means of that sacred table. For this is the chief of the blessings;
wherefore Paul also is in every way pressing this.

   Then, when He had delivered it, He saith, "I will not drink of the
fruit of this wine, until that day when I drink it new with you in my
Father's kingdom."(5) For because He had discoursed with them concerning
passion and cross, He again introduces what He has to say of His
resurrection, having made mention of a kingdom before them,(6) and so
calling His own resurrection.

   And wherefore did He drink after He was risen again? Lest the grosser
sort might suppose the resurrection was an appearance. For the common sort
made this an infallible test of His having risen again. Wherefore also the
apostles also persuading them concerning the resurrection say this, "We who
did eat and drink with Him."(7)

   To show therefore that they should see Him manifestly risen, again, and
that He should be with them once more, and that they themselves shall be
witnesses to the things that are done, both by sight, and by act, He saith,
"Until I drink it new with you," you bearing witness. For you shall see me
risen again.

   But what is "new." In a new, that is, a strange manner, not having a
passible body, but now immortal and incorruptible, and not needing food.

   It was not then for want that He both ate and drank after the
resurrection, for neither did His body need these things any more, but for
the full assurance of His resurrection.

   And wherefore did He not drink water after He was risen again, but
wine. To pluck up by the roots another wicked heresy. For since there are
certain who use water in the mysteries; to show that both when He delivered
the mysteries He had given wine, and that when He had risen and was setting
before them a mere meal without mysteries, He used wine, "of the fruit," He
saith, "of the vine." But a vine produces wine, not water.

   "And when they had sung an hymn, they went out unto the Mount of
Olives."(8) Let them hear this, as many as, like swine eating at random,
rudely spurn the natural(9) table, and rise up in drunkenness, whereas it
were meet to give thanks, and end with an hymn

   Hear this, as many as wait not again for the last prayer of the
mysteries, for this is a symbol of that. He gave thanks before He gave it
to His disciples, that we also may give thanks. He gave thanks, and sang an
hymn after the giving, that we also may do this selfsame thing.

   But for what reason doth He go forth unto the mountain? Making Himself
manifest, that He may be taken, in order not to seem to hide himself. For
He hastened to go to the place which was also known to Judas.

   Then "He saith unto them, All ye shall be offended in me."(1) After
this He mentions also a prophecy, "For it is written, I will smite the
shepherd, and the sheep shall be scattered abroad:"(2) at once persuading
them ever to give heed to the things that are written, and at same time
making it plain that He was crucified, according to God's purpose; and by
everything showing He was no alien from the old covenant, nor from the God
preached therein, but that what is done is a dispensation,(3) and that the
prophets all proclaimed all things beforehand from the beginning that are
comprised in the matter, so that they be quite confident about the better
things also.

   And He teaches us to know what the disciples were before the
crucifixion, what after the crucifixion. For indeed they who, when He was
crucified, were not able so much as to stand their ground, these after His
death were mighty, and stronger than adamant.

   And this self-same thing is a demonstration of His death, the fright
and cowardice, I mean, of His disciples. For if when so many things have
been both done and said, still some are shameless, and say that He was not
crucified; if none of these things had come to pass, to what pitch of
wickedness would they not have proceeded? So for this reason, not by His
own sufferings only, but by what took place with respect to the disciples,
He confirms the word concerning His death, and by the mysteries also, in
every way confounding those that are diseased with the pest of Marcion. For
this reason He suffers even the chief apostle to deny Him. But if He was
not bound nor crucified, whence sprung the fear to Peter, and to the rest
of the apostles.

   He suffers them not however, on the other hand, to wait until the
sorrows, but what saith He? "But after I am risen again, I will go before
you into Galilee."(4) For not from Heaven doth He appear at once, neither
will He depart into any distant country, but in the same nation, in which
He had also been crucified, nearly in the same place, so as hereby again to
assure them that He that was crucified was the very same that rose again,
and in this way to comfort them more abundantly when in sorrow. Therefore
also He said "in Galilee," that being freed from the fears of the Jews they
might believe His saying. For which cause indeed He appeared there.

   "But Peter answered and said, Though all men should be offended because
of Thee, yet will I never be offended."(5)

   3. What sayest thou, O Peter? the prophet said, "The sheep shall be
scattered;" Christ hath confirmed the saying, and sayest thou, No? Is not
what passed before enough, when Thou saidst, "Far be it from Thee,"(6) and
thy mouth was stopped? For this then He suffers him to fall, teaching him
thereby to believe Christ in all things, and to account His declaration
more trustworthy than one's own conscience. And the rest too reaped no
small benefit from his denial, having come to know manes weakness, and
God's truth. For when He foretells anything, we must no longer be subtle,
nor lift up ourselves above the common sort. For, "thy rejoicing," it is
said, "thou shall have in thyself, and not in another."(7) For where he
should have prayed, and have said, Help us, that we be not cut off, he is
confident in himself, and saith, "Though all men should be offended in
Thee, yet will I never;" though all should undergo this, I shall not
undergo it, which led him on by little and little to self-confidence.
Christ then, out of a desire to put down this, permitted his denial. For
since he neither submitted to Him nor the prophet (and yet for this intent
He brought in the prophet be sides, that they may not gainsay), but
nevertheless since he submitted not to His words, he is instructed by
deeds.

   For in proof that for this intent He permitted it, that He might amend
this in him, hear what He saith, "I have prayed for thee, that thy faith
fail not."(8) For this He said sharply reproving him, and showing that his
fall was more grievous than the rest, and needed more help. For the matters
of blame were two; both that he gainsaid; and, that he set himself before
the other; or rather a third too, namely, that he attributed all to
himself.

   To cure these things then, He suffered the fall to take place, and for
this cause also leaves the others, and addresses Himself earnestly to him.
For, "Simon,"(1) saith He, "Simon, behold Satan hath desired to have you
that he may sift you as wheat;" that is, that he may trouble, confound,
tempt you; but "I have prayed for thee, that thy faith fail not."

   And why, if Satan desired all, did He not say concerning all, I have
prayed for you? Is it not quite plain that it is this, which I have
mentioned before, that it is as reproving him, and showing that his fall
was more grievous than the rest, that He directs His words to him?

   And wherefore said He not, But I did not suffer it, rather than, "I
have prayed?" He speaks from this time lowly things, on His way to His
passion, that He may show His humanity. For He that has built His church
upon Peter's confession, and has so fortified it, that ten thousand dangers
and deaths are not to prevail over it; He that hath given him the keys of
Heaven, and hath put him in possession of so much authority, and in no
manner needed a prayer for these ends (for neither did He say, I have
prayed, but with His own authority, "I will build my church, and I will
give thee the keys of Heaven"), how should He need to pray, that He might
brace up the shaken soul of a single man? Wherefore then did He speak in
this way? For the cause which I mentioned, and because of their weakness,
for they had not as yet the becoming view of Him.

   How then was it that He denied? he said not, that thou mayest not deny,
but that thy faith fail not, that thou perish not utterly. For this came
from His care.

   For indeed fear had driven out all else, for it was beyond measure, and
it became beyond measure, since God had to an exceeding degree deprived him
of His help, and He did exceedingly deprive him thereof, because there was
to an exceeding degree in him the passion of self-will and contradiction.
In order then that He might pluck it up by the roots, therefore He suffered
the terror to overtake him.

   For in proof that this passion was grievous in him, he was not content
with his former words, gainsaying both prophet and Christ, but also after
these things when Christ had said unto him, "Verily I say unto thee, that
this night,(2) before the cock crow, thou shalt deny me thrice," he
replieth, "Though I should die with Thee, I will not deny Thee in any
wise."(3) And Luke signifies moreover, that the more Christ warned him, so
much the more did Peter exceedingly oppose Him.

   What mean these things, O Peter? When He was saying, "One of you shall
betray me," thou didst fear lest thou shouldest be the traitor, and didst
constrain the disciple to ask, although conscious to thyself of no such
thing; but now, when He is plainly crying out, and saying, "All shall be
offended," art thou gainsaying it, and not once only, but twice and often?
For this is what Luke saith.

   Whence then did this come to him? From much love, from much pleasure. I
mean, that after that he was delivered from that distressing fear about the
betrayal, and knew the traitor, he then spoke confidently, and lifted
himself up over the rest, saying, "Though all men shall be offended, yet
will I not be offended."(4) And in some degree too his conduct sprung from
jealousy, for at supper they reasoned "which of them is the greater,"(5) to
such a degree did this passion trouble them. Therefore He checked him, not
compelling him to the denial, God forbid! but leaving him destitute of His
help, and convicting human nature.

   See at any rate after these things how he was subdued. For after the
resurrection, when he had said, "And what shall this man do?"(6) and was
silenced, he ventured no more to gainsay as here, but held his peace.
Again, towards the assumption,(7) when he heard, "It is not for you to know
times or seasons,"(8) again he holds his peace, and contradicts not. After
these things, on the house, and by the sheet, when he heard a voice saying
to him, "What God hath cleansed, call not thou common,"(9) even though he
knew not for the time what the saying could be, he is quiet, and strives
not.

   4. All these things did that fall effect, and whereas before that he
attributes all to himself, saying, "Though all men shall be offended, yet
will I not be offended;" and, "If I should die, I will not deny Thee" when
he should have said, If I receive the assistance from Thee);--yet after
these things altogether the contrary, "Why do ye give heed to us, as though
by our own power or holiness we had made him to walk?(10)

   Hence we learn a great doctrine, that a man's willingness is not
sufficient, unless any one receive the succor from above; and that again we
shall gain nothing by the succor from above, if there be not a willingness.
And both these things do Judas and Peter show; for the one, though he had
received much help, was profited nothing, because he was not willing,
neither contributed his part; but this one, though he was ready in mind,
because he received no assistance, fell. For indeed of these two things is
virtue's web woven.

   Wherefore I entreat you neither when you have cast all upon God) to
sleep yourselves, nor, when laboring earnestly, to think to accomplish all
by your own toils. For neither is it God's will that we should be supine
ourselves, therefore He worketh it not all Himself; nor yet boasters,
therefore He did not give all to us; but having removed what was hurtful in
either way, left that which is useful for us. Therefore He suffered even
the chief apostle to fall, both rendering him more humbled in mind, and
training him thenceforth to greater love. "For to whom more is forgiven,"
it is said, "he loveth more."(1)

   Let us then in everything believe God, and gainsay Him in nothing,
though what is said seem to be contrary to our thoughts and senses, but let
His word be of higher authority than both reasonings and sight. Thus let us
do in the mysteries also, not looking at the things set before us, but
keeping in mind His sayings.

   For His word cannot deceive, but our senses are easily beguiled. That
hath never failed, but this in most things goeth wrong. Since then the word
saith, "This is my body," let us both be persuaded and believe, and look at
it with the eyes of the mind.

   For Christ hath given nothing sensible, but though in things sensible
yet all to be perceived by the mind. So also in baptism, the gift is
bestowed by a sensible thing, that is, by water; but that which is done is
perceived by the mind, the birth, I mean, and the renewal. For if thou
hadst been incorporeal, He would have delivered thee the incorporeal gifts
bare; but because the soul hath been locked up in a body, He delivers thee
the things that the mind perceives, in things sensible.

   How many now say, I would wish to see His form, the mark, His clothes,
His shoes. Lo! thou seest Him, Thou touchest Him, thou eatest Him. And thou
indeed desirest to see His clothes, but He giveth Himself to thee not to
see only, but also to touch and eat and receive within thee.

   Let then no one approach it with indifference, no one faint-hearted,
but all with burning hearts, all fervent, all aroused. For if Jews
standing, and having on their shoes and their staves in their hands, ate
with haste, much more oughtest thou to be watchful. For they indeed were to
go forth to Palestine, wherefore also they had the garb of pilgrims, but
thou art about to remove unto Heaven.

   5. Wherefore it is needful in all respects to be vigilant, for indeed
no small punishment is appointed to them that partake unworthily.

   Consider how indignant thou art against the traitor, against them that
crucified Him. Look therefore, lest thou also thyself become guilty of the
body and blood of Christ. They slaughtered the all-holy body, but thou
receivest it in a filthy soul after such great benefits. For neither was it
enough for Him to be made man, to be smitten and slaughtered, but He also
commingleth Himself with us, and not by faith only, but also in very deed
maketh us His body. What then ought not he to exceed in purity that hath
the benefit of this sacrifice, than what sunbeam should not that hand be
more pure which is to sever this flesh, the mouth that is filled with
spiritual fire, the tongue that is reddened by that most awful blood?
Consider with what sort of honor thou wast honored, of what sort of table
thou art partaking. That which when angels behold, they tremble, and dare
not so much as look up at it without awe on account of the brightness that
cometh thence, with this we are fed with this we are commingled, and we are
made one body and one flesh with Christ. "Who shall declare the mighty
works of the Lord, and cause all His praises to be heard?"(2) What shepherd
feeds his sheep with his own limbs? And why do I say, shepherd? There are
often mothers that after the travail of birth send out their children to
other women as nurses; but He endureth not to do this, but Himself feeds us
with His own blood, and by all means entwines us with Himself.

   Mark it, He was born of our substance. But, you say, this is nothing to
all men; though it does concern all. For if He came unto our nature, it is
quite plain that it was to all; but if to all, then to each one. And how
was it, you say, that all did not reap the profit therefrom. This was not
of His doing, whose choice it was to do this in behalf of all, but the
fault of them that were not willing. With each one of the faithful doth He
mingle Himself in the mysteries, and whom He begat, He nourishes by
Himself, and putteth not out to another; by this also persuading thee
again, that He had taken thy flesh. Let us not then be remiss, having been
counted worthy of so much both of love and honor. See ye not the infants
with how much eagerness they lay hold of the breast? with what earnest
desire they fix their lips upon the nipple? With the like let us also
approach this table, and the nipple of the spiritual cup. Or rather, with
much more eagerness let us, as infants at the breast, draw out the grace of
the spirit, let it be our one sorrow, not to partake of this food. The
works set before us are not of man's power. He that then did these things
at that supper, this same now also works them. We occupy the place of
servants. He who sanctifieth and changeth them is the same. Let then no
Judas be present, no covetous man. If any one be not a disciple, let him
withdraw, the table receives not such. For "I keep the passover," He saith,
"with my disciples."(1)

   This table is the same as that, and hath nothing less. For it is not so
that Christ wrought that, and man this, but He doth this too. This is that
upper chamber, where they were then; and hence they went forth unto the
mount of Olives.

   Let us also go out unto the hands of the poor, for this spot is the
mount of Olives. For the multitude of the poor are olive-trees planted in
the house of God, dropping the oil, which is profitable for us there, which
the five virgins had, and the others that had not received perished
thereby. Having received this, let us enter in that with bright lamps we
may meet the bridegroom; having received this, let us go forth hence.

   Let no inhuman person be present, no one that is cruel and merciless,
no one at all that is unclean.

   6. These things I say to you that receive, and to you that minister.
For it is necessary to address myself to you also, that you may with much
care distribute the gifts there. There is no small punishment for you, if
being conscious of any wickedness in any man, you allow him to partake of
this table. "His blood shall be required at your hands."(2) Though any one
be a general, though a deputy, though it be he himself who is invested with
the diadem, and come unworthily, forbid him, the authority thou hast is
greater than his. Thou, if thou weft entrusted to keep a spring of water
clean for a flock, and then wert to see a sheep having much mire on its
mouth, thou wouldest not suffer it to stoop down unto it and foul the
stream: but now being entrusted with a spring not of water, but of blood
and of spirit, if thou seest any having on them sin, which is more grievous
than earth and mire, coming unto it, art thou not displeased? dost thou not
drive them off? and what excuse canst thou have?

   For this end God hath honored you with this honor, that ye should
discern these things. This is your office, this your safety, this your
whole crown, not that ye should go about clothed in a white and shining
vestment.

   And whence know I, you may say, this person, and that person? I speak
not of the unknown, but of the notorious.

   Shall I say something more fearful. It is not so grievous a thing for
the energumens(3) to be within, as for such as these, whom Paul affirms to
trample Christ under foot, and to "account the blood of the covenant
unclean. and to do despite to the grace of the Spirit."(4) For he that hath
fallen into sin and draws nigh, is worse than one possessed with a devil.
For they, because they are possessed are not punished, but those, when they
draw nigh unworthily, are delivered over to undying punishment. Let us not
therefore drive away these only, but all without exception, whomsoever we
may see coming unworthily.

   Let no one communicate who is not of the disciples. Let no Judas
receive, lest he suffer the fate of Judas. This multitude also is Christ's
body. Take heed, therefore, thou that ministerest at the mysteries, lest
thou provoke the Lord, not purging this body. Give not a sword instead of
meat.

   Nay, though it be from ignorance that he come to communicate, forbid
him, be not afraid. Fear God, not man. If thou shouldest fear man, thou
wilt be laughed to scorn even by him, but if God, thou wilt be an object of
respect even to men.

   But if thou darest not to do it thyself, bring him to me; I will not
allow any to dare do these things. I would give up my life rather than
impart of the Lord's blood to the unworthy; and will shed my own blood
rather than impart of such awful blood contrary to. what is meet.

   But if any hath not known the bad man, after much inquiry, it is no
blame. For these things have been said about the open sinners. For if we
amend these, God will speedily discover to us the unknown also; but if we
let these alone, wherefore should He then make manifest those that are
hidden. But these things I say, not that we repel them only, nor cut them
off, but in order that we may amend them, and bring them back, that we may
take care of them. For thus shall we both have God propitious, and shall
find many to receive worthily; and for our own diligence, and for our care
for others, receive great reward; unto which God grant we may all attain by
the grace and love towards man of our Lord Jesus Christ, to whom be glory
world without end. Amen.


HOMILY LXXXIII: MATT. XXVI. 36-38.

"Then cometh Jesus with them unto a place called Gethsemane, and saith unto
the disciples, Sit ye here, while I go and pray yonder. And He took with
Him Peter and the two sons of Zebedee, and began to be sorrowful and very
heavy: and He saith unto them, My soul is exceeding sorrowful, even unto
death; tarry ye here, and watch with me. "(1)

   BECAUSE they clung to Him inseparably, therefore He saith, "Tarry ye
here, while I go away and pray." For it was usual with Him to pray apart
from them. And this He did teaching us in our prayers, to prepare silence
for ourselves and great retirement.

   And He takes with Him the three, and saith unto them, "my soul is
exceeding sorrowful, even unto death." Wherefore doth He not take all with
Him? That they might not be cast down; but these He taketh that had been
spectators of His glory. However, even these He dismisses: "And He went on
a little farther, and prayeth, saying, Father, if it be possible, let this
cup pass from me; nevertheless not as I will, but as Thou wilt. And He
cometh unto them, and findeth them sleeping, and saith unto Peter, What,
could ye not watch with me one hour? Watch and pray, that ye enter not into
temptation; the spirit indeed is willing, but the flesh is weak."(2)

   Not without reason doth He inveigh against Peter most, although the
others also had slept; but to make him feel by this also, for the cause
which I mentioned before. Then because the others also said the same thing
(for when Peter had said (these are the words), "Though I must die with
Thee, I will not deny Thee; likewise also," it is added, "said all the
disciples");(3) He addresses Himself to all, convicting their weakness. For
they who are desiring to die with Him, were not then able so much as to
sorrow with Him wake-fully, but sleep overcame them.

   And He prays with earnestness, in order that the thing might not seem
to be acting. And sweats flow over him for the same cause again, even that
the heretics might not say this, that He acts the agony. Therefore there is
a sweat like drops of blood, and an angel appeared strengthening Him, and a
thousand sure signs of fear, lest any one should affirm the words to be
reigned. For this cause also was this prayer. By saying then, "If it be
possible, let it pass from me," He showed His humanity; but by saying,
"Nevertheless not as I will, but as Thou wilt," He showed His virtue and
self-command, teaching us even when nature pulls us back, to follow God.
For since it was not enough for the foolish to show His face only, He uses
words also. Again, words sufficed not alone, but deeds likewise were
needed; these also He joins with the words, that even they who are in a
high degree contentious may believe, that He both became man and died. For
if, even when these things are so, this be still disbelieved by some, much
more, if these had not been. See by how many things He shows the reality of
the incarnation: by what He speaks, by what He suffers. After that He
cometh and saith to Peter, as it is said, "What, couldest thou not watch
one hour with me?"(4) All were sleeping, and He rebukes Peter, hinting at
him, in what He spake. And the words, "with me," are not employed without
reason; it is as though He had said, Thou couldest not watch with me one
hour, and wilt thou lay down thy life for me? and what follows also,
intimates this self-same thing. For "Watch," saith He, "and pray not to
enter into temptation." See how He is again instructing them not to be
self-confident, but contrite in mind, and to be humble, and to refer all to
God.

   And at one time He addresses Himself to Peter, at another to all in
common. And to him He saith, "Simon, Simon, Satan hath desired to have you,
that he may sift you as wheat; but I have prayed for thee;" and to all in
common, "Pray that ye enter not into temptation;" every way plucking up
their self-will, and making them earnest-minded. Then, that He might not
seem to make His language altogether condemnatory, He saith, "The spirit
indeed is ready, but the flesh is weak." For even although thou dost desire
to despise death, yet thou wilt not be able, until God stretch forth His
hand, for the carnal mind draws down.

   And again He prayed in the same way, saying, "Father, if this cannot
pass from me except I drink it, Thy will be done,"(1) showing here, that He
fully harmonizes with God's will, and that we must always follow this, and
seek after it.

   "And He came and found them asleep."(2) For besides that it was late at
night, their eyes also were weighed down by their despondency. And the
third time He went and spake the same thing, establishing the fact, that He
was become man. For the second and third time is in the Scriptures
especially indicative of truth; like as Joseph also said to Pharaoh, "Did
the dream appear to thee the second time? For truth was this done, and that
thou mightest be assured that this shall surely be."(3) Therefore He too
once, and twice, and three times spake the same thing, for the sake of
proving the incarnation.(4)

   And wherefore came He the second time? In order to reprove them, for
that they were so drowned in despondency, as not to have any sense even of
His presence. He did not however reprove them, but stood apart from them a
little, showing their unspeakable weakness, that not even when they had
been rebuked, were they able to endure. But He doth not awake and rebuke
them again, lest He should smite them that were already smitten, but He
went away and prayed, and when He is come back again, He saith, "Sleep on
now, and take your rest." And yet then there was need to be wakeful, but to
show that they will not bear so much as the sight of the dangers, but will
be put to flight and desert Him from their terror, and that He hath no need
of their succor, and that He must by all means be delivered up, "Sleep on
now," He saith, "and take your rest; behold the hour is at hand, and the
Son of Man is betrayed into the hands of sinners."(5)

   He shows again that what is done belongs to a divine dispensation.

   2. But He doth not this only, but also, by saying, "into the hands of
sinners," He cheers up their minds, showing it was the effect of their
wickedness, not of His being liable to any charge.

   "Rise, let us be going; behold, he is at hand that doth betray me."(6)
For by all means He taught them, that the matter was not of necessity, nor
of weakness, but of some secret dispensation. For, as we see, He fore-knew
that Judas would come, and so far from flying, He even went to meet him. At
any rate, "While He yet spake, lo, Judas, one of the twelve, came, and with
him a great multitude with swords and staves, from the chief priests and
elders of the people."(7) Seemly surely are the instruments of the priests!
"with swords and staves" do they come against Him! And Judas, it is said,
with them, one of the twelve. Again he calleth him "of the twelve," and is
not ashamed. Now he that betrayed Him gave them a sign, saying, "Whomsoever
I shall kiss, that same is He, hold Him fast."(8) Oh! what depravity had
the traitor's soul received. For with what kind of eyes did he then look at
his Master? with what mouth did he kiss Him? Oh! accursed purpose; what did
he devise? What did he dare? What sort of sign of betrayal did he give?
Whomsoever I shall kiss, he saith. He was emboldened by his Master's
gentleness, which more than all was sufficient to shame him, and to deprive
him of all excuse for that he was betraying one so meek.

   But wherefore doth He say this? Because often when seized by them He
had gone out through the midst, without their knowing it. Nevertheless,
then also this would have been done, if it had not been His own will that
He should be taken. It was at least with a view to teach them this, that He
then blinded their eyes, and Himself asked, "Whom seek ye?"(9) And they
knew Him not, though being with lanterns and torches, and having Judas with
them. Afterwards, as they had said, "Jesus;" He saith, "I am He" whom ye
seek: and here again, "Friend, wherefore art thou come?"(1)

   For after having shown His own strength, then at once He yielded
Himself. But John saith, that even to the very moment He continued to
reprove him, saying, "Judas, betrayest thou the Son of Man with a kiss?"(2)
Art thou not ashamed even of the form of the betrayal? saith He.
Nevertheless, forasmuch as not even this checked him, He submitted to be
kissed, and gave Himself up willingly; and they laid their hands on Him,
and seized Him that night on which they ate the passover, to such a degree
did they boil with rage, and were mad. However, they would have had no
strength, unless He had Himself suffered it. Yet this delivers not Judas
from intolerable punishment, but even more exceedingly condemns him, for
that though he had received such proof of His power, and lenity, and
meekness, and gentleness, he became fiercer than any wild beast.

   Knowing then these things, let us flee from covetousness. For that,
that it was, which then drove him to madness; that exercises them who are
taken thereby in the most extreme cruelty and inhumanity. For, when it
makes them to despair of their own salvation, much more doth it cause them
to overlook that of the rest of mankind. And so tyrannical is the passing,
as sometimes to prevail over the keenest lust. Wherefore indeed I am
exceedingly ashamed, that to spare their money, may indeed have bridled
their unchastity, but for the fear of Christ they were not willing to live
chastely and with gravity.

   Wherefore I say, let us flee from it; for I will not cease for ever
saying this. For why, O man, dost thou gather gold? Why dost thou make thy
bondage more bitter? Why thy watching more grievous? Why thy anxiety more
painful? Account for thine own the metals buried in the mines, those in the
kings' courts. For indeed if thou hadst all that heap, thou wouldest keep
it only, and wouldest not use it. For if now thou hast not used the things
thou possessest, but abstainest from them as though they belonged to
others, much more would this be the case with thee, if thou hadst more. For
it is the way of the covetous, the more they heap up around them, the more
to be sparing of it. "But I know," sayest thou, "that these things are
mine." The possession then is in supposition only, not in enjoyment. But I
should be an object of fear to men, sayest thou. Nay, but thou wouldest by
this become a more easy prey both to rich and poor, to robbers, and false
accusers, and servants, and in general to all that are minded to plot
against thee. For if thou art desirous to be an object of fear, cut off the
occasions by which they are able to lay hold of thee and pain thee, whoever
have set their hearts thereon. Hearest thou not the parable that saith,
that the poor and naked man, not even a hundred men gathered together are
ever able to strip? For he hath his poverty as his greatest protection,
which not even the king shall ever be able to subdue and take.

   3. The covetous man indeed all join in vexing. And why do I say men,
when moths and worms war against such a man? And why do I speak of moths?
Length of time is enough alone, even when no one troubles him, to do the
greatest injury to such a man.

   What then is the pleasure of wealth? For I see its discomforts, but do
thou tell me the pleasure of it. And what are its discomforts? sayest thou:
anxieties, plots, enmities, hatred, fear; to be ever thirsting and in pain.

   For if any one were to embrace a damsel he loves, but were not able to
satisfy his sire, he undergoes the utmost torment. Even so also doth the
rich man. For he hath plenty, and is with her, but cannot satisfy all his
desire; but the same result takes place as some wise man mentions; "The
lust of eunuch to deflower a virgin;" and, "Like an eunuch embracing a
virgin and groaning;"(3) so are all the rich.

   Why should one speak of the other things? how such a one is displeasing
to all, to his servants, his laborers, his neighbors, to them that handle
public affairs, to them that are injured, to them that are not injured, to
his wife most of all, and to his children more than to any. For not as men
does he bring them up, but more miserably than menials and purchased
slaves.

   And countless occasions for anger, and vexation, and insult, and
ridicule against himself, doth he bring about, being set forth as a common
laughing stock to all. So the discomforts are these, and perhaps more than
these; before one could never go through them all in discourse, but
experience will be able to set them before us.

   But tell me the pleasure from hence. "I appear to be rich," he saith,
"and am reputed to be rich." And what kind of pleasure to be so reputed? It
is a very great name for envy. I say a name, for wealth is a name only void
of reality.

   "Yet he that is rich," saith he, "indulges and delights himself with
this notion." He delights himself in those things about which he ought to
grieve. "To grieve? wherefore?" asks he. Because this renders him useless
for all purposes, and cowardly and unmanly both with regard to banishment
and to death, for he holds this double, longing more for money than for
light. Such a one not even Heaven delights, because it beareth not gold;
nor the sun, forasmuch as it puts not forth golden beams.

   But there are some, saith he, who do enjoy what they possess, living in
luxury, in gluttony, in drunkenness, spending sumptuously. You are telling
me of persons worse than the first. For the last above all are the men, who
have no enjoyment. For the first at least abstains from other evils, being
bound to one love; but the others are worse than these, besides what we
have said, bringing in upon themselves a crowd of cruel masters, and doing
service every day to the belly, to lust, to drunkenness, to other kinds of
intemperance, as to so many cruel tyrants, keeping harlots, preparing
expensive feasts, purchasing parasites, flatterers, turning aside after
unnatural lusts, involving their body and their soul in a thousand diseases
springing therefrom.

   For neither is it on what they want they spend their goods, but on
ruining the body, and on ruining also the soul therewith; and they do the
same, as if any one, when adorning his person, were to think he was
spending his money on his own wants.

   So that he alone enjoys pleasure and is master of his goods, who uses
his wealth for a proper object; but these are slaves and captives, for they
aggravate both the passions of the body and the diseases of the soul. What
manner of enjoyment is this, where is siege and war, and a storm worse than
all the raging of the sea? For if wealth find men fools, it renders them
more foolish; if wanton, more wanton.

   And what is the use of understanding, thou wilt say, to the poor man?
As might be expected thou art ignorant; for neither doth the blind man know
what is the advantage of light. Listen to Solomon, saying, "As far as light
excelleth darkness, so doth wisdom excel folly."(1)

   But how shall we instruct him that is in darkness? For the love of
money is darkness, permitting nothing that is to appear as it is, but
otherwise. For much as one in darkness, though he should see a golden
vessel, though a precious stone, though purple garments, supposes them to
be nothing, for he sees not their beauty; so also he that is in
covetousness, knows not as he ought the beauty of those things that are
worthy of our care. Disperse then I pray thee the mist that arises from
this passion, and then wilt thou see the nature of things.

   But nowhere do these things so plainly appear as in poverty, nowhere
are those things. so disproved which seem to be, and are not, as in self-
denial.

   4. But oh! foolish men; who do even curse the poor, and say that both
houses and living are disgraced by poverty, confounding all things. For
what is a disgrace to a house? I pray thee. It hath no couch of ivory, nor
silver vessels, but all of earthenware and wood. Nay, this is the greatest
glory and distinction to a house. For to be indifferent about worldly
things, often occasions all a man's leisure to be spent in the care of his
soul.

   When therefore thou seest great care about outward things, then be
ashamed at the great unseemliness. For the houses of them that are rich
most of all want seemliness. For when thou seest tables covered with
hangings, and couches inlaid with silver, much as in the theatre, much as
in the display of the stage, what can be equal to this unseemliness? For
what kind of house is most like the stage, and the things on the stage? The
rich man's or the poor man's? Is it not quite plain that it is the rich
man's? This therefore is full of unseemliness. What kind of house is most
like Paul's, or Abraham's? It is quite evident that it is the poor man's.
This therefore is most adorned, and to be approved. And that thou mayest
learn that this is, above all, a house's adorning, enter into the house of
Zacchaeus, and learn, when Christ was on the point of entering therein, how
Zacchaeus adored it. For he did not run to his neighbors begging curtains,
and seats, and chairs made of ivory, neither did he bring forth from his
closets Laconian hangings; but he adorned it with an adorning suitable to
Christ. What was this? "The half of my goods I will give, he saith, "to the
poor; and whomsoever I have robbed, I will restore fourfold."(2) On this
wise let us too adorn our houses, that Christ may enter in unto us also.
These are the fair curtains, these are wrought in Heaven, they are woven
there. Where these are, there is also the King of Heaven. But if thou adorn
it in another way, thou art inviting the devil and his company.

   He came also into the house of the publican Matthew. What then did this
man also do? He first adorned himself by his readiness, and by his leaving
all, and following Christ.

   So also Cornelius adorned his house with prayers and alms; wherefore
even unto this day it shines above the very palace. For the vile state of a
house is not in vessels lying in disorder, nor in an untidy bed, nor in
walls covered with smoke, but in the wickedness of them that dwell therein.
And Christ showeth it, for into such a house, if the inhabitant be
virtuous, He is not ashamed to enter; but into that other, though it have a
golden roof, He will never enter. So that while this one is more gorgeous
than the palace, receiving the Lord of all, that with its golden roof and
columns is like filthy drains and sewers, for it contains the vessels of
the devil.

   But these things we have spoken not of those who are rich for a useful
purpose, but of the grasping, and the covetous. For neither is there
amongst these, diligence nor care about the things needful, but about
pampering the belly, and drunkenness, and other like unseemliness; but with
the others about self-restraint. Therefore nowhere did Christ enter into a
gorgeous house, but into that of the publican and chief publican, and
fisherman, leaving the kings' palaces, and them that are clothed with soft
raiment.

   If then thou also desirest to invite Him, deck thy house with alms,
with prayers, with supplications, with vigils. These are the decorations of
Christ the King, but those of mammon, the enemy of Christ. Let no one be
ashamed then of a humble house, if it hath this furniture; let no rich man
pride himself on having a costly house, but let him rather hide his face,
and seek after this other, forsaking that, that both here he may receive
Christ, and there enjoy the eternal tabernacles, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might world
without end. Amen.


HOMILY LXXXIV: MATT. XXVI. 51-54.

And, behold, one of them which were with Jesus stretched forth his hand,
and drew his sword, and struck a servant of the high priest's, and smote
off his ear." Then said Jesus unto him, Put up again thy sword unto his
place, for all they that take the sword, shall perish by the sword.
Thinkest(1) thou that I cannot pray to the Father, and He shall
presently(2) give me more than twelve legions of angels? How then should
the Scriptures be fulfilled that thus it must be?"(3) Who was this "one,"
who cut off the ear? John saith that it was Peter.(4) For the act was of
his fervor.

   But this other point is worth inquiry, wherefore they were bearing
swords? For that they bore them is evident not hence only, but from their
saying when asked, "here are two." But wherefore did Christ even permit
them to have swords? For Luke affirms this too, that He said unto them,
"When I sent you without purse, and scrip, and shoes, lacked ye anything?"
And when they said, "Nothing," He said unto them, "But now, he that hath a
purse, let him take it, and a scrip, and he that hath no sword, let him
sell his garment, and buy one." And when they said, "Here are two swords,"
He said unto them, "It is enough."(5)

   Wherefore then did He suffer them to have them? To assure them that He
was to be betrayed. Therefore He saith unto them, "Let him buy a sword,"
not that they should arm themselves, far from it; but by this, indicating
His being betrayed.

   And wherefore doth He mention a scrip also? He was teaching them
henceforth to be sober, and wakeful, and to use much diligence on their own
part. For at the beginning He cherished them (as being inexperienced) with
much putting forth of His power but afterwards bringing them forth as young
birds out of the nest, He commands them to use their own wings. Then, that
they might not suppose that it was for weakness He is letting them alone,
in commanding them also to work their part, He reminds them of the former
things, saying, "When I sent you without purse, lacked ye anything?" that
by both they might learn His power, both wherein He protected them, and
wherein He now leaveth them to themselves by degrees.

   But whence were the swords there? They were come forth from the supper,
and from the table. It was likely also there should be swords because of
the lamb, and that the disciples, hearing that certain were coming forth
against Him, took them for defense, as meaning to fight in behalf of their
Master, which was of their thought only. Wherefore also Peter is rebuked
for using it, and with a severe threat. For he was resisting the servant
who came, warmly indeed, yet not defending himself, but doing this in
behalf of his Master.

   Christ however suffered not any harm to ensue. For He healed him, and
showed forth a great miracle, enough to indicate at once both His
forbearance and His power, and the affection and meekness of His disciple.
For then he acted from affection, now with dutifulness. For when he heard,
"Put up thy sword into its sheath,"(1) he obeyed straightway, and
afterwards nowhere doeth this.

   But another saith, that they moreover asked, "Shall we smite?"(2) but
that He for-bad it, and healed the man, and rebuked His disciple, and
threatened, that He might move him to obedience. "For all they that take
the sword," He said, "shall die with the sword."

   And he adds a reason, saying, "Think ye that I cannot pray to my
Father, and He shall presently give me more than twelve legions of angels?
But that the Scriptures might be fulfilled."(3) By these words He quenched
their anger, indicating that to the Scriptures also, this seemed good.
Wherefore there too He prayed, that they might take meekly what befell Him,
when they had learnt that this again is done according to God's will.

   And by these two things, He comforted them, both by the punishment of
them that are plotting against Him, "For all they," He saith, "that take
the sword shall perish with the sword;" and by His not undergoing these
things against His will, "For I can pray, He saith, "to my Father."

   And wherefore did He not say, "Think ye that I cannot destroy them
all?" Because He was more likely to be believed in saying what He did say;
for not yet had they the right belief concerning Him. And a little while
before He had said, "My soul is exceeding sorrowful even unto death," and,
"Father, let the cup pass from me;"(4) and He had appeared in an agony and
sweating, and strengthened by an angel.

   Since then He had shown forth many tokens of human nature, He did not
seem likely to speak so as to be believed, if He had said, "Think ye that I
cannot destroy them." Therefore He saith, "What, think ye that I cannot
pray to my Father?" And again He speaks it humbly, in saying, "He will
presently give me twelve legions of angels." For if one angel slew one
hundred and eighty-five armed thousands,(5) what need of twelve legions
against a thousand men? But He frames His language with a view to their
terror and weakness, for indeed they were dead with fear. Wherefore also He
brings against them the Scriptures, saying, "How then shall the Scriptures
be fulfilled?" alarming them by this also. For if this be approved by the
Scriptures, do ye oppose and fight against them?

   2. And to His disciples He saith these things; but to the others, "Are
ye come out as against a thief with swords and staves for to take me? I sat
daily teaching in the temple, and ye laid no hold on me."(6)

   See how many things He doeth that might awaken them. He cast them to
the ground, He healed the servant's ear, He threatened them with being
slain; "For they shall perish with the sword," He saith, "who take the
sword." By the healing of the ear, He gave assurance of these things also;
from every quarter, both from the things present, and from the things to
come, manifesting His power, and showing that it was not a work of their
strength to seize Him. Wherefore He also adds, "I was daily with you, and
sat teaching, and ye laid no hold on me;" by this also making it manifest,
that the seizure was of His permission. He passed over the miracles, and
mentions the teaching, that He might not seem to boast.

   When I taught, ye laid no hold on me; when I held my peace, did ye come
against me? I was in the temple, and no one seized me, and now do ye come
upon me late and at midnight with swords and staves? What need was there of
these weapons against Him, who was with you always? by these things
teaching them, that unless He had voluntarily yielded, not even then would
they have succeeded. For neither could they (who were not able to hold Him
when in their hands, and who, when they had got Him in the midst of them,
had not prevailed) even then have succeeded, unless He had been willing.

   After this, He solves also the difficulty why He willed it then. For,
"this was done," He saith, "that the Scriptures of the prophets might be
fulfilled."(1) See how even up to the last hour, and in the very act of
being betrayed, He did all things for their amendment, healing,
prophesying, threatening. "For," He saith, "they shall perish by the
sword." To show that He is suffering voluntarily, He saith, "I was daily
with you teaching;" to manifest His accordance with the Father, He adds,
"That the Scriptures of the prophets might be fulfilled."

   But wherefore did they not lay hold on Him in the temple? Because they
would not have dared in the temple, on account of the people. Wherefore
also He went forth without, both by the place and by the time giving them
security, and even to the last hour taking away their excuse. For He who,
in order that He might obey the prophets, gave up even Himself, how did He
teach things contrary to them?

   "Then all His disciples," it is said, "forsook Him, and fled." For when
He was seized, they remained; but when He had said these things to the
multitudes, they fled. For thenceforth they saw that escape was no longer
possible, when He was giving Himself up to them voluntarily, and saying,
that this was done according to the Scriptures.

   And when these were fled, "they lead Him away to Caiaphas; but Peter
followed, and entered in to see what the end should be."(2)

   Great was the fervor of the disciple; neither did he fly when he saw
them flying, but stood his ground, and went in with Him. And if John did so
too, yet he was "known to the high priest."(3)

   And why did they lead Him away there where they were all assembled?
That they might do all things with consent of the chief priests. For he was
then high priest, and all were waiting for Christ there, to such a degree
did they spend the whole night, and give up their sleep for this object.
For neither did they then eat the passover, but watched for this other
purpose. For John, when he had said that "it was early," added, "they
entered into the judgment hall, lest they should be defiled, but that they
might eat the passover."(4)

   What must we say then? That they ate it on another day, and broke the
law, on account of their eager desire about this murder. For Christ would
not have transgressed as to the time of the passover, but they who were
daring all things, and trampling under foot a thousand laws. For since they
were exceedingly boiling with rage, and having often attempted to seize
Him, had not been able; having then taken Him unexpectedly, they chose even
to pass by the passover, for the sake of satiating their murderous lust.

   Wherefore also they were all assembled together, and it was a council
of pestilent men,(5) and they ask some questions, wishing to invest this
plot with the appearance of a court of justice. For "neither did their
testimonies agree together;"(6) so reigned was the court of justice, and
all things full of confusion and disorder.

   "But false witnesses came, and said, This fellow said, I will destroy
this temple, and in three days I will raise it."(7) And indeed He had said,
"In three days," but He said not, "I will destroy," but, "Destroy," and not
about that temple but about His own body.(8)

   What then doth. the high priest? Willing to press Him to a defense,
that by that he might take Him, he saith, "Hearest Thou not what these
witness against Thee? But He held His peace."(9)

   For the attempts at defense were unprofitable, no man hearing. For this
was a show only of a court of justice, but in truth an onset of robbers,
assailing Him without cause, as in a cave, or on a road.

   Wherefore "He held His peace," but the other continued, saying, "I
adjure Thee by the living God, that Thou tell us whether Thou be the
Christ, the Son of the living God.

But He said, Thou hast said. Nevertheless I say unto you, Hereafter shall
ye see the Son of Man sitting at the right hand of power, and coming in the
clouds. Then the high priest rent his clothes, saying, He hath spoken
blasphemy."(1) And this he did to add force to the accusation, and to
aggravate what He said, by the act. For since what had been said moved the
hearers to fear, what they did about Stephen,(2) stopping their ears, this
high priest doth here also.

   3. And yet what kind of blasphemy was this? For indeed before He had
said, when they were gathered together, "The Lord said unto my Lord. Sit
Thou on my right hand,"(3) and interpreted the saying, and they dared say
nothing, but held their peace, and from that time forth gainsaid Him no
more. Why then did they now call the saying a blasphemy? And wherefore also
did Christ thus answer them? To take away all their excuse, because unto
the last day He taught that He was Christ, and that He sitteth at the right
hand of the Father, and that He will come again to judge the world, which
was the language of one manifesting His full accordance with the Father.

   Having rent therefore his clothes, he saith, "What think ye?"(4) He
gives not the sentence from himself, but invites it from them, as in a case
of confessed sins, and manifest blasphemy. For, inasmuch as they knew that
if the thing came to be inquired into, and carefully decided, it would free
Him from all blame, they condemn Him amongst themselves, and anticipate the
hearers by saying, "Ye have heard the blasphemy;" all but necessitating and
forcing them to deliver the sentence. What then say they? "He is guilty of
death;" that having taken Him as condemned, they should thus work upon
Pilate thereupon to pass sentence. In which matter those others also being
accomplices say, "He is guilty of death;" themselves accusing, themselves
judging, themselves passing sentence, themselves being everything then.

   But wherefore did they not bring forward the Sabbaths? Because He had
often stopped their mouths; and moreover they wanted to take Him, and
condemn Him by the things then said. And the high priest anticipated them,
and gave the sentence as from them, and drew them all on by rending his
vestments, and having led Him away as now condemned unto Pilate, thus did
all.

   Before Pilate at any rate they said nothing of this kind, but what?
"If(5) this Man were not a malefactor, we would not have delivered Him up
unto thee;" attempting to put Him to death by political accusations. And
wherefore did they not slay Him secretly? They were desirous also to bring
up an evil report against His fame. For since many had now heard Him, and
were admiring Him, and amazed at Him, therefore they endeavored that He
should be put to death publicly, and in the presence of all.

   But Christ hindered it not, but made full use of their wickedness for
the establishment of the truth, so that His death should be manifest. And
the result was the contrary to what they wished. For they wished to make a
show of it, as in this way disgracing Him, but He even by these very things
shone forth the more. And much as they said, "Let us put Him to death, lest
the Romans come and take away our place and nation;"(6) and after they had
put Him to death, this came to pass; so also here; their object was to
crucify Him publicly, that they might injure His fame, and the contrary
result took place.

   For in proof that indeed they had power to have put Him to death, even
amongst themselves, hear what Pilate saith: "Take ye Him, and judge Him
according to your law."(7) But they would not, that He might seem to have
been put to death as a transgressor, as an usurper, as a mover of sedition.
Therefore also they crucified thieves with Him; therefore also they said,
"Write not that this man is King of the Jews; but that He said it."(8)

   But all these things are done for the truth, so that they might not
have so much as any shadow of a defense that is surely shameless. And at
the sepulchre too, in the like manner, the seals and the watches made the
truth to be the more conspicuous; and the mockings, and the jeerings, and
the revilings, wrought again this self-same effect.

   For such is the nature of error: it is destroyed by those things
whereby it plots; thus at least it fell out even here, for they that seemed
to have conquered, these most of all were put to shame, and defeated, and
ruined; but He that seemed to be defeated, this man above all hath both
shone forth, and conquered mightily.

   Let us not then everywhere seek victory, nor everywhere shun defeat.
There is an occasion when victory brings hurt, but defeat profit. For, for
instance, in the case of them that are angry; he that hath been very
outrageous seems to have prevailed; but this man above all is the one
subdued and hurt by the most grievous passion; but he that hath endured
nobly, this man hath got the better and conquered. And while the one hath
not had strength to overcome so much as his own disease; the other hath
removed another man's; this hath been subdued by his own, that hath got the
better even of another's passion; and so far from being burnt up, he
quenched the flame of another when raised to a height. But if he had minded
to gain what seems to be victory, both he himself would have been overcome;
and having inflamed the other, he would have occasioned him to have
suffered this more grievously; and, like women, both the one and the other
would have been disgracefully and miserably overthrown by their anger. But
now he that hath exercised self-control is both freed from this disgrace,
and hath erected a glorious trophy over anger both in himself and in his
neighbor, through his honorable defeat.

   4. Let us not then everywhere seek victory. For he that hath
overreached hath conquered the person wronged, but with an evil victory,
and one that brings destruction to him that has won it; but he that is
wronged, and seems to have been conquered, if he have borne it with self-
command, this above all is the one that hath the crown. For often to be
defeated is better, and this is the best mode of victory. For whether one
overreaches, or smites, or envies, he that is defeated, and enters not into
the conflict, this is he who hath the victory.

   And why do I speak of overreaching and envy? For he also that is
dragged to martyrdom, thus conquers by being bound, and beaten, and maimed,
and slain. And what is in wars defeat, namely, for the combatant to fall;
this with us is victory. For nowhere do we overcome by doing wrongfully,
but everywhere by suffering wrongfully. Thus also cloth the victory become
more glorious, when we sufferers get the better of the doers. Hereby it is
shown that the victory is of God. For indeed it hath an opposite nature to
outward conquest. which fact is again above all an infallible sign of
strength. Thus also the rocks in the sea, by being struck, break the waves;
thus also all the saints were proclaimed, and crowned, and set up their
glorious trophies, winning this tranquil victory. "For stir not thyself,"
He saith, "neither weary thyself. God hath given thee this might, to
conquer not by conflict, but by endurance alone. Do not oppose thyself also
as he does, and thou hast conquered; conflict not, and thou hast gained the
crown.(1) Why dost thou disgrace thyself? Allow him not to say that by
conflicting thou hast got the better, but suffer him to be amazed and to
marvel at thy invincible power; and to say to all, that even without
entering into conflict thou hast conquered."

   Thus also the blessed Joseph obtained a good report, everywhere by
suffering wrong getting the better of them who were doing it. For his
brethren and the Egyptian woman were amongst those that were plotting
against him, but over all did this man prevail. For tell me not of the
prison, wherein this man dwelt, nor of the kings' courts where she abode,
but show me who it is that is conquered, who it is that is defeated, who
that is in despondency, who that is in pleasure. For she, so far from being
able to prevail over the righteous man, could not master so much as her own
passion; but this man prevailed both over her and over that grievous
disease. But if thou wilt, hear her very words, and thou shalt see the
trophy. "Thou broughtest in unto us here an Hebrew servant to mock us."(2)
It was not this man that mocked thee, O wretched and unhappy woman, but the
devil that told thee that thou couldest break down the adamant. This thy
husband brought not in unto thee an Hebrew servant to plot against thee,
but the wicked spirit brought in that unclean lasciviousness; he it was
that mocked thee.

   What then did Joseph? He held his peace, and thus is condemned, even as
Christ is also.

   For all those things are types of these. And he indeed was in bonds,
and she in royal courts. Yet what is this? For he was more glorious than
any crowned victor, even while continuing in his bonds, but she was in a
more wretched condition than any prisoner, while abiding in royal chambers.

   But not hence alone may one see the victory, and the defeat, but by the
end itself. For which accomplished his desired object? The prisoner, not
the high born lady? For he strove to keep his chastity, but she to destroy
it. Which then accomplished what he desired? he who suffered wrong, or she
who did the wrong. It is quite plain, that it is he who suffered. Surely
then this is the one who hath conquered.

   Knowing then these things, let us follow after this victory, which is
obtained by suffering wrong, let us flee from that which is got by doing
wrong. For so shall we both live this present life in all tranquility, and
great quietness, and shall attain unto the good things to come, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory and
might world without end. Amen.


HOMILY LXXXV: MATT. XXVI. 67, 68.

"Then did they spit in His face, and buffeted Him, and others smote Him
with the palms of their hands,(1) saying, Prophesy unto us, thou Christ,
who is he that smote(2) thee?"(2)

   Wherefore did they these things, when they were to put Him to death?
What need of this mockery? That thou mightest learn their intemperate
spirit by all things, and that having taken Him like a preys they thus
showed forth their intoxication, and gave full swing to their madness;
making this a festival, and assaulting Him with pleasure, and showing forth
their murderous disposition.

   But admire, I pray thee, the self command of the disciples, with what
exactness they relate these things. Hereby is clearly shown their
dispostiion to love the truth, because they relate with all truthfulness
the things that seem to be opprobrious, disguising nothing, nor being
ashamed thereof, but rather accounting it very great glory, as indeed it
was, that the Lord of the universe should endure to suffer such things for
us. This shows both His unutterable tenderness, and the inexcusable
wickedness of those men, who had the heart to do such things to Him that
was so mild and meek, and was charming them with such words, as were enough
to change a lion into a lamb. For neither did He fail in any things of
gentleness, nor they of insolence and cruelty, in what they did, in what
they said. All which things the prophet Isaiah foretold, thus proclaiming
beforehand, and by one word intimating all this insolence. For "like as
many were astonished at thee," he saith, "so shall thy form be held
inglorious of men, and thy glory of the sons of men."(3)

   For what could be equal to this insolence? On that face which the sea,
when it saw it, had reverenced, from which the sun, when it beheld it on
the cross, turned away his rays, they did spit, and struck it with the
palms of their hands, and some upon the head; giving full swing in every
way to their own madness. For indeed they inflicted the blows that are most
insulting of all, buffeting, smiting with the palms of their hands, and to
these blows adding the insult of spitting at Him. And words again teeming
with much derision did they speak, saying, "prophesy unto us, thou Christ,
who is he that smote thee?" because the multitude called Him a prophet.

   But another(4) saith, that they covered His face with His own garment,
and did these things, as though they had got in the midst of them some vile
and worthless fellow. And not freemen only, but slaves(5) also were
intemperate with this intemperance towards Him at that time.

   These things let us read continually, these things let us hear aright,
these things let us write in our minds, for these are our honors. In these
things do I take a pride, not only in the thousands of dead which He
raised, but also in the sufferings which He endured. These things Paul puts
forward in every way, the cross, the death, the sufferings, the revilings,
the insults, the scoffs. And now he saith, "let us go forth unto Him
bearing His reproach; "(6) and now, "who for the joy that was set before
Him endured the cross, despising the shame."(7)

   "Now Peter sat in the court without;(8) and a damsel came unto him,
saying, thou also wast with Jesus of Galilee. But he denied before them
all,(9) saying, I know not what thou sayest. And when he was gone out into
the porch, another maid saw him, and saith, this man also was there(1) with
Jesus of Nazareth. And again he denied with an oath. And after a while came
unto him they that stood by, and said unto Peter, surely thou also art one
of them, 'for thy speech betrayeth thee. Then began he to curse and to
swear, I know not the man. And immediately the cock crew. And Peter
remembered the words of Jesus, which said, before the cock crow, thou shalt
deny me thrice. And he went out, and wept bitterly."(2)

   Oh strange and wonderful acts! When indeed he saw his master seized
only, he was so fervent as both to draw his sword, and to cut off the man's
ear; but when it was natural for him to be more indignant, and to be
inflamed and to burn, hearing such revilings, then he becomes a denier. For
who would not have been inflamed to madness by the things that were then
done? yet the disciple, overcome by fears, so far from showing indignation,
even denies, and endures not the threat of a miserable and mean girl, and
not once only, but a second and third time doth he deny Him; and in a short
period, and not so much as before judges, for it was without for "when he
had gone out into the porch," they asked him, and he did not even readily
come to a sense of his fall. And this Luke saith,(3) namely, that Christ
looked on him showing that he not only denied Him, but was not even brought
to remembrance from within, and this though the cock had crowed; but he
needed a further remembrance from his master, and His look was to him
instead of a voice; so exceedingly was he full of fear

   But Mark saith,(4) that when he had once denied, then first the cock
crew, but when thrice, then for the second time; for he declares more
particularly the weakness of the disciple, and that he was utterly dead
with fear; having learnt these things of his masters himself, for he was a
follower of Peter. In which respect one would most marvel at him, that so
far from hiding his teacher's faults, he declared it more distinctly than
the rest. on this very account, that he was his disciple.

   2. How then is what is said true, .when Matthew affirms that Christ
said, "Verily I say unto thee, that before the cock crow thou shalt deny me
thrice;"(6) and Mark declares after the third denial, that "The cock crew
the second time?"(7) Nay, most certainly is it both true and in harmony.
For because at each crowing the cock is wont to crow both a third and a
fourth time, Mark, to show that not even the sound checked him, and brought
him to recollection saith this. So that both things are true. For before
the cock had finished the one crowing, he had denied a third time. And not
even when reminded of his sin by Christ did he dare to weep openly, lest he
should be betrayed by his tears, but "he went out, and wept bitterly."

   "And when it was day, they led away Jesus from Caiaphas to Pilate."(8)
For because they were desirous to put Him to death, but were not able
themselves because of the feast, they lead Him to the governor.

   But mark, I pray thee, how the act was forced on, so as to take place
at the feast. For so was it typified from the first.

   "Then Judas, which had betrayed him, when he saw that He was condemned,
repented, and brought again the thirty pieces of silver."(9)

   This was a charge both against him, and against these men; against him,
not because he repented, but because he did so, late, and slowly, and
became self-condemned (for that he delivered Him up, he himself confessed);
and against them, for that having the power to reverse it, they repented
not.

   But mark, when it is that he feels remorse. When his sin was completed,
and had received an accomplishment. For the devil is like this; he suffers
not those that are not watchful to see the evil before this, lest he whom
he has taken, should repent. At least, when Jesus was saying so many
things, he was not. influenced, but when his offense was completed, then
repentance came upon him; and not then profitably. For to condemn it, and
to throw down the pieces of silver, and not to regard the Jewish people,
were all acceptable things; but to hang himself, this again was
unpardonable, and a work of an evil spirit. For the devil led him out of
his repentance too soon, so that he should reap no fruit from thence; and
carries him off, by a most disgraceful death, and one manifest to all,
having persuaded him to destroy himself.

   But mark, I pray thee, the truth shining forth on every side, even by
what the adversaries both do and suffer. For indeed even the very end of
the traitor stops the mouths of them that had condemned Him, and suffers
them not to have so much as any shadow of an excuses that is surely
shameless. For what could they have to say, when the traitor is shown to
pass such a sentence on himself.

   But let us see also the words, what is said; "He brought again the
thirty pieces of silver to the chief priests,(1) and saith, I have sinned
in that I have betrayed innocent blood. And they said, what is that to us?
see thou to that. And he cast down the pieces of silver in the temple,(2)
and departed, and went and hanged himself.(3)

   For neither could he bear his conscience scourging him. But marks I
pray thee, the Jews too suffering the same things. For these men also, when
they ought to have been amended by what they suffered, do not stop, until
they have completed their sin. For his sin had been completed, for it was a
betrayal; but theirs not yet. But when they too had accomplished theirs,
and had nailed Him to the cross then they also are troubled; at one time
saying, "Write not, this is the king of the Jews"(4) (and yet why are ye
afraid? why are ye troubled at a dead body that is nailed upon the cross?);
at another time they guard over Him, saying, "Lest His disciples steal Him
away, and say that He is risen again; so the last error shall be worse than
the first."(5) And yet if they do it, the thing is refuted, if it be not
true. But how should they say so, which did not dare so much as to stand
their ground, when He was seized; and the chief(6) of them even thrice
denied Him, not bearing a damsel's threat. But, as I said, the chief
priests were now troubled; for that they knew the act was a transgression
of the law is manifest, from their saying, "See thou to that."

   Hear, ye covetous, consider what befell him; how he at the same time
lost the money, and committed the sin, and destroyed his own soul. Such is
the tyranny of covetousness. He enjoyed not the money. neither the present
life, nor that to come, but lost all at once, and having got a bad
character even with those very men, so hanged himself.

   But, as I said, after the act, then some see clearly. See at any rate
these men too for a time not willing to have a clear perception of the
fact, but saying, "See thou to that:" which thing of itself is a most heavy
charge against them. For this is the language of men bearing witness to
their daring and their transgression, but intoxicated by their passion, and
not willing to forbear their satanical attempts, but senselessly wrapping
themselves up in a veil of feigned ignorance.

   For if indeed these things had been said after the crucifixion, and His
being slain, of a truth even then the saying would have had no reasonable
meaning, nevertheless it would not have condemned them so much; but now
having Him yet in your own hands, and having power to release Him, how
could ye be able to say these things? For this defense would be a most
heavy accusation against you. How? and in what way? Because while throwing
the whole blame upon the traitor (for they say, "See thou to that"), being
able to have set themselves free from this murder of Christ, they left the
traitor, and even pressed the crime further, adding the cross to the
betrayal. For what hindered them, when they said to him, "See thou to
that," themselves to forbear the criminal act? But now they even do the
contrary, adding to it the murder and in every thing, both by what they do,
and by what they say, entangling themselves in inevitable ills. For indeed
after these things, when Pilate left it to them, they choose the robber to
be released rather than Jesus; but Him that had done no wrong, but had even
conferred on them so many benefits, they slew.

   3. What then did that man? When he saw that he was laboring to no
profit, and that they would not consent to receive the pieces of silver,
"he cast them down in the temple, and went and hanged himself.(7) And the
chief priests took the pieces of silver, and said, it is not lawful for to
put them into the treasury, because it is the price of blood. And they took
counsel, and bought with them the potter's field to bury strangers in.
Wherefore that field was called, the field of blood, unto this day. Then
was fulfilled that which was spoken by Jeremy the prophet, saying, and they
took the thirty pieces of silver, the price of Him that was valued, and
gave them for the potter's field, as the Lord appointed me."(8)

   Seest thou them again self-condemned by their conscience? For because
they knew that they had been buying the murder, they put them not into the
treasury, but bought a field to bury strangers in. And this also became a
witness against them, and a proof of their treason. For the name of the
place more clearly than a trumpet proclaimed their bloodguiltiness. Neither
did they it at random, but having taking counsel, and in every case in like
manner, so that no one should be clear of the deed, but all guilty. But
these things the prophecy foretold from of old. Seest thou not the apostles
only, but the prophets also declaring exactly those things which were
matters of reproach, and every way proclaiming the passion, and indicating
it beforehand?

   This was the case with the Jews without their being conscious of it.
For if they had cast it into the treasury, the thing would not have been so
clearly discovered; but now having bought a piece of ground, they made it
all manifest even to subsequent generations.

   Hear ye as many as think to do good works out of murders, and take a
reward for the lives of men. These almsgiving are Judaical, or rather they
are Satanical. For there are, there are now also they, that take by
violence countless things belonging to others, and think that an excuse is
made for all if they cast in some ten or a hundred gold pieces.

   Touching whom also the prophet saith, "Ye covered my altar with
tears."(1) Christ is not willing to be fed by covetousness, He accepts not
this food. Why dost thou insult thy Lord, offering Him unclean things? It
is better to leave men to pine with hunger, than to feed them from these
sources. That was the conduct of a cruel man, this of one both cruel and
insolent. It is better to give nothing, than to give the things of one set
of persons to others. For tell me, if you saw any two persons, one naked,
one having a garment, and then having stripped the one that had the
garment, thou wert to clothe the naked, wouldest thou not have committed an
injustice? It is surely plain to every one. But if when thou hast given all
that thou hast taken to another, thou hast committed an injustice, and not
shown mercy; when thou givest not even a small portion of what thou
robbest, and callest the deed alms, what manner of punishment wilt thou not
undergo? For if men offering lame brutes were blamed, what favor wilt thou
obtain doing things more grievous? For if the chief, making restitution to
the owner himself, still doeth an injustice, and so doeth an injustice, as
by adding fourfold scarcely to do away the charge against himself, and this
under the old covenant;(2) he that is not stealing, but taking by violence,
and not even giving to him that is robbed, but instead of him to another;
nor yet giving fourfold, but not so much as the half; and moreover not
living under the old dispensation, but under the new; consider how much
fire he is heaping together upon his own head. And if he do not as yet
suffer his punishment, for this self-same thing I say bewail him, for he is
treasuring up against himself a greater wrath, unless he repent. For what?
"Think ye," saith He, "that they alone were sinners upon whom the tower
fell down? Nay, I say unto you, but except ye repent, ye also shall suffer
the same things.(3)

   Let us repent then, and give alms pure from covetousness, and in great
abundance. Consider that the Jews used to feed eight thousand Levites, and
together with the Levites, widows also and orphans, and they bore many
other public charges, and together with these .things also served as
soldiers; but now there are fields, and houses, and hirings of lodgings,
and carriages, and muleteers, and mules, and a great array of this kind in
the church on account of you, and your hardness of heart. For this store of
the church ought to be with you, and your readiness of mind ought to be a
revenue to her; but now two wrong things come to pass, both you continue
unfruitful, and God's priests do not practise their proper duties.

   Was it not possible for the houses and the lands to have remained in
the time of the apostles? Wherefore then did they sell them and give away?
Because this was a better thing.

   4. But now a fear seized our fathers (when you were so mad after
worldly things, and because of your gatherings, and not dispersing abroad),
lest the companies of the widows and orphans, and of the virgins, should
perish of famine; therefore were they constrained to provide these things.
For it was not their wish to thrust themselves unto what was so unbecoming;
but their desire was that your good will should have been a supply for
them, and that they should gather their fruits from thence, and that they
themselves should give heed to prayers only.

   But now ye have constrained them to imitate the houses of them that
manage public affairs; whereby all things are turned upside down. For when
both you and we are entangled in the same things, who is there to
propitiate God? Therefore it is not possible for us to open our mouths,
when the state of the church is no better than that of worldly men. Have ye
not heard that the apostles would not consent so much as to distribute the
money that was collected without any trouble? But now our bishops have gone
beyond agents, and stewards, and hucksters in their care about these
things; and when they ought to be careful and thoughtful about your souls,
they are vexing themselves every day about these things, for which the
innkeepers, and tax-gatherers, and accountants, and stewards are careful.

   These things I do not mention for nought in the way of complaint, but
in order that there may be some amendment and change, in order that we may
be pitied for serving a grievous servitude, in order that you may become a
revenue and store for the church.

   But if ye are not willing, behold the poor before your eyes; as many as
it is possible for us to suffice, we will not cease to feed; but those,
whom it is not possible, we will leave to you, that ye may not hear those
words on the awful day, which shall be spoken to the unmerciful and cruel.
"Ye saw me an hungered, and fed me not."(1)

   For together with you this inhumanity makes. us laughing-stocks,
because leaving our prayers, and our teaching, and the other parts of
holiness, we are fighting all our time, some with wine merchants, some with
corn-factors, others with them that retail other provisions.

   Hence come battles, and strifes, and daily revilings, and reproaches,
and jeers, and on each of the priests names are imposed more suitable for
houses of secular men; when it would have been fit to take other names in
the place of these, and to be named from those things, from which also the
apostles ordained, from the feeding of the hungry, from the protection of
the injured, from the care of strangers, from succoring them that are
despitefully used, from providing for the orphans, from taking part with
the widows, from presiding over the virgins; and these offices should be
distributed amongst us instead of the care of the lands and houses.

   These are the stores of the church, these the treasures that become
her, and that afford in great degree both ease to us and profit to you; or
rather to you ease with the profit. For I suppose that by the grace of God
they that assemble themselves here amount to the number of one hundred
thousand;(2) and if each bestowed one loaf to some one of the poor, all
would be in plenty; but if one farthing only, no one would be poor; and we
should not undergo so many revilings and jeers, in consequence of our care
about the money. For indeed the saying, "Sell thy goods, and give to the
poor, and come and follow me,"(3) might be seasonably addressed to the
prelates of the church with respect to the property of the church. For in
any other way it is not possible to follow Him as we ought, not being freed
from all grosser and more worldly care.

   But now the priests of God attend at the vintage and harvest, and at
the sale and purchase of the produce; and whereas they that served the
shadow had an entire immunity from such matters, although entrusted with a
more carnal service; we, who are invited to the very inmost shrines of the
heavens, and who enter into the true holy of holies, take upon ourselves
the cares of tradesmen and retail dealers.

   Hence great neglect of the Scriptures, and remissness in prayers, and
indifference about all the other duties; for it is not possible to be split
into the two things with due zeal. Where I pray and beseech you that many
fountains may spring up to us from all quarters, and that your forwardness
may be to us the threshing floor and the wine press.

   For in this way both the poor will more easily be supported, and God
will be glorified, and ye will advance unto a greater degree of love to
mankind, and will enjoy the good things eternal; unto which God grant we
may all attain, by the grace and love towards man of our Lord Jesus Christ,
to whom be glory world without end. Amen.


HOMILY LXXXVI: MATT. XXVII. 11, 12.

"And Jesus stood before the governor; and the governor asked Him, saying,
Art thou the king of the Jews? And Jesus said unto him, Thou sayest. And
when He was accused of the chief priests and eiders, He answered
nothing."(1)

   Seest thou what He is first asked? which thing most of all they were
continually bringing forward in every way? For since they saw Pilate making
no account of the matters of the law, they direct their accusation to the
state charges. So likewise did they in the case of the apostles, ever
bringing forward these things, and saying that they were going about
proclaiming king one Jesus,(2) speaking as of a mere man, and investing
them with a suspicion of usurpation.

   Whence it is manifest, that both the rending the garment and the
amazement were a pretense. But all things they got up, and plied, in order
to bring Him to death.

   This at any rate Pilate then asked. What then said Christ? "Thou
sayest." He confessed that He was a king, but a heavenly king, which
elsewhere also He spake more dearly, replying to Pilate, "My kingdom is not
of this world;"(3) that neither they nor this man should have an excuse for
accusing Him of such things. And He gives a reason that cannot be gainsaid,
saying, "If I were of this world, my servants would fight, that I should
not be delivered." For this purpose I say, in order to refute this
suspicion, He both paid tribute,(4) and commanded others to pay it, and
when they would make Him a king, He fled.(5)

   Wherefore then did he not bring forward these things, it may be said,
at that time, when accused of usurpation? Because having the proofs from
His acts, of His power, His meekness, His gentleness, beyond number, they
were willfully blind, and dealt unfairly, and the tribunal was corrupt. For
these reasons then He replies to nothing, but holds His peace, yet
answering briefly (so as not to get the reputation of arrogance from
continual silence) when the high priest adjured Him, when the governor
asked, but in reply to their accusations He no longer saith anything; for
He was not now likely to persuade them. Even as the prophet declaring this
self-same thing from of old, said, "In His humiliation His judgment was
taken away."(6)

   At these things the governor marvelled, and indeed it was worthy of
admiration to see Him showing such great forbearance, and holding His
peace, Him that had countless things to say. For neither did they accuse
Him from knowing of any evil thing in Him, but from jealousy and envy only.
At least when they had set false witness, wherefore, having nothing to say,
did they still urge their point? and when they saw Judas was dead, and that
Pilate had washed his hands of it, why were they not pricked with remorse.
For indeed He did many things even at the very time, that they might
recover themselves, but by none were they amended.

   What then saith Pilate? "Hearest thou not how many things these witness
against thee?"(7) He wished that He should defend Himself and be acquitted,
wherefore also he said these things; but since He answered nothing, he
devises another thing again.

   Of what nature was this? It was a custom for them to release one of the
condemned, and by this means he attempted to deliver Him. For if you are
not willing to release Him as innocent, yet as guilty pardon Him for the
feast's sake.

   Seest thou order reversed? For the petition in behalf of the condemned
it was customary to be with the people, and the granting it with the
rulers; but now the contrary hath come to pass, and the ruler petitions the
people; and not even so do they become gentle, but grow more savage and
bloodthirsty, driven to frenzy by the passion of envy. For neither had they
whereof they should accuse Him, and this though He was silent, but they
were refuted even then by reason of the abundance of His righteous deeds,
and being silent He overcame them that say ten thousand things, and are
maddened.

   "And when he was set down on the judgment seat, his wife sent unto him,
saying, have thou nothing to do with this just man, for I have suffered
many things this day in a dream because of Him."(1) See what a thing takes
place again, sufficient to recall them all. For together with the proof
from the things done, the dream too was no small thing. And wherefore doth
he not see it himself? Either because she was more worthy, or because he,
if he had seen it, would not have been equally believed; or would not so
much as have told it. Therefore it was ordered that the wife should see it,
so that it might be manifest to all. And she doth not merely see it, but
also suffers many things, that from his feeling towards his wife, the man
may be made more reluctant to the murder. And the time too contributed not
a little, for on the very night she saw it.

   But it was not safe, it may be said, for him to let Him go, because
they said He made Himself a king. He ought then to have sought for proofs,
and a conviction, and for all the things that are infallible signs of an
usurpation, as, for instance, whether He levied forces, whether He
collected money, whether he forged arms, whether He attempted any other
such thing. But he is led away at random, therefore neither doth Christ
acquit him of the blame, in saying, "He that betrayeth me unto thee hath
greater sin."(2) So that it was from weakness that he yielded and scourged
Him, and delivered Him up.

   He then was unmanly and weak; but the chief priests wicked and
criminal. For since he had found out a device, namely, the law of the feast
requiring him to release a condemned person, what do they contrive in
opposition to that? "They persuaded the multitude," it is said, "that they
should ask Barabbas."(3)

   2. See how much care he taketh for them to relieve them from blame, and
how much diligence they employed, so as not to leave to themselves so much
as a shadow of an excuse. For which was right? to let go the acknowledged
criminal, or Him about whose guilt there was a question? For, if in the
case of acknowledged offenders it was fit there should be a liberation,
much more in those of whom there was a doubt. For surely this man did not
seem to them worse than acknowledged murderers. For on this account, it is
not merely said they had a robber; but one noted, that is, who was infamous
in wickedness, who had perpetrated countless murders. But nevertheless even
him did they prefer to the Saviour of the world, and neither did they
reverence the season because it was holy, nor the laws of humanity, nor any
other thing of the kind, but envy had once for all blinded them. And
besides their own wickedness, they corrupt the people also, that for
deceiving them too they might suffer the most extreme punishment.

   Since therefore they ask for the other, He saith, "What shall I do then
with the Christ,"(4) in this way desiring to put them to the blush, by
giving them the power to choose, that at least out of shame they might ask
for Him, and the whole should be of their bountifulness. For though to say,
He had not done wrong, made them more contentious, yet to require that He
should be saved out of humanity, carries with it persuasion and entreaty
that cannot be gainsaid.

   But even then they said, "Crucify Him. But he said, why, what evil hath
He done? but they cried out exceedingly,(5) let Him be crucified. But he,
when he saw that he profited nothing, washed his hands, saying, I am
innocent." Why then didst thou deliver Him up? Why didst thou not rescue
Him, as the centurion did Paul.(6) For that man too was aware that he would
please the Jews; and a sedition had taken place on his account, and a
tumult, nevertheless he stood firm against all. But not so this man, but he
was extremely unmanly and weak, and all were corrupt together. For neither
did this man stand firm against the multitude, nor the multitude against
the Jews,(7) and in every way their excuse was taken away. For they "cried
out exceedingly," that is, cried out the more, "Let Him be crucified." For
they desired not only to put Him to death, but also that it should be on a
charge of wickedness, and though the judge was contradicting them, they
continued to cry out the same thing.

   Seest thou how many things Christ did in order to recover them? For
like as He often times checked Judas, so likewise did He restrain these men
too, both throughout all His Gospel, and at the very time of His
condemnation. For surely when they saw the ruler and the judge washing his
hands of it, and saying, "I am innocent of this blood," they should have
been moved to compunction both by what was said, and by what was done, as
well when they saw Judas had hanged himself, as when they saw Pilate
himself entreating them to take another in the place of Him. For when the
accuser and traitor condemns himself, and he who gives sentence puts off
from himself the guilt, and such a vision appears the very night, and even
as condemned he begs Him off, what kind of plea will they have? For if they
were not willing that He should be innocent, yet they should not have
preferred to him even a robber, one that was acknowledged to be such, and
very notorious.

   What then did they? When they saw the judge washing his hands, and
saying, "I am innocent," they cried out "His blood be on us, and on our
children."(1) Then at length when they had given sentence against
themselves, he yielded that all should be done.

   See here too their great madness. For passion and wicked desire are
like this. They suffer not men to see anything of what is right. For be it
that ye curse yourselves; why do you draw down the curse upon your children
also?

   Nevertheless, the lover of man, though they acted with so much madness,
both against themselves, and against their children, so far from confirming
their sentence upon their children, confirmed it not even on them, but from
the one and from the other received those that repented, and counts them
worthy of good things beyond number. For indeed even Paul was of them, and
the thousands that believed in Jerusalem; for, "thou seest it is said,
brother, how many thousands of Jews there are which believe."(2) And if
some continued in their sin, to themselves let them impute their
punishment.

   "Then released he Barabbas unto them, but Jesus, when he had scourged
Him, he delivered to be crucified."(3)

   And wherefore did he scourge Him. Either as one condemned, or willing
to invest the judgment with due form, or to please them. And yet he ought
to have resisted them. For indeed even before this he had said, "Take ye
Him, and judge Him according to your law."(4) And there were many things
that might have held back him and those men, the signs and the miracles,
and the great patience thirdly, he persuaded him to slay and to deny his
murder; and did not leave him before he had put on him the crowning act of
evil.

   Wherefore it is necessary for us to resist the beginning. For at any
rate, even if the first sins stopped at themselves, not even so were it
right to despise the first sins; but now they go on also to what is
greater, when the mind is careless. Wherefore we ought to do all things to
remove the beginnings of them.

   For look not now at the nature of the sin, that it is little, but that
it becomes a root of great sin when neglected. For if one may say something
marvellous, great sins need not so much earnestness, as such as are little,
and of small account. For the former the very nature of the sin causes us
to abhor, but the little sins by this very thing cast us into remissness;
and allow us not to rouse ourselves heartily for their removal. Wherefore
also they quickly become great, while we sleep. This one may see happening
in bodies also.

   So likewise in the instance of Judas, that great wickedness had its
birth. For if it had not seemed to him a little thing to steal the money of
the poor, he would not have been led on to this treachery. Unless it had
seemed to the Jews a little thing to be taken captive by vainglory, they
would not have run on the rock of becoming Christ's murderers. And indeed
all evils we may see arise from this.

   For no one quickly and at once rusheth out into vices. For the soul
hath, yea it hath a shame implanted in us, and a reverence for right
things; and it would not at once become so shameless as in one act to east
away everything, but slowly, and by little and little doth it perish, when
it is careless. Thus also did idolatry enter in, men being honored beyond
measure, both the living and the departed; thus also were idols worshipped;
thus too did whoredom prevail, and the other evils.

   And see. One man laughed unseasonably; another blamed him; a third took
away the fear. by saying, nothing comes of this. "For what is laughing?
What can come of it?" Of this is bred foolish jesting; from that filthy
talking; then filthy doings.

   Again, another being blamed for slandering his neighbors, and reviling,
and calumniating, despised it, saying, evil-speaking is nothing. By this he
begets hatred unspeakable, revilings without end; by the revilings blows,
and by the blows oftentimes murder.

   4. From these little things then that wicked spirit thus brings in the
great sins; and from the great despair; having invented this other while
not less mischievous than the former. For to sin destroys not so much as to
despair. For he that hath offended, if he be vigilant, speedily by
repentance amends what hath been done; but he that hath learnt to despond,
and doth not repent, by reason thereof fails of this amendment by not
applying the remedies from repentance.

   And he hath a third grievous snare; as when he invests the sin with a
show of devotion. And where hath the devil so far prevailed as to deceive
to this degree? Hear, and beware of his devices. Christ by Paul commanded
"that a woman depart not from her husband,(1) and not to defraud one
another, except by consent;"(2) but some from a love of continence
forsooth, having withdrawn from their own husbands, as though they were
doing something devout, have driven them to adultery. Consider now what an
evil it is that they, undergoing so much toil, should be blamed as having
committed the greatest injustice, and should suffer extreme punishment, and
drive their husbands into the pit of destruction.

   Others again, abstaining from meats by a rule of fasting, have by
degrees gone so far as to abhor them; which even of itself brings a very
great punishment.

   But this comes to pass, when any hold fast their own prejudices
contrary to what is approved by the Scriptures. Those also among the
Corinthians thought it was a part of perfection to eat of all things
without distinction, even of things forbidden, but nevertheless this was
not of perfection, but of the utmost lawlessness. Wherefore also Paul
earnestly reproves them, and pronounces them to be worthy of extreme
punishment. Others again think it a sign of piety to wear long hair. And
yet this is amongst the things forbidden, and carries with it much
disgrace.

   Again, others follow after excessive sorrow for their sins as a
profitable thing; yet it also comes of the devil's wiles, and Judas showed
it; at least in consequence thereof he even hanged himself. Therefore Paul
again was in fear about him that had committed fornication, lest any such
thing should befall him, and persuaded the Corinthians speedily to deliver
him, "lest perhaps such a one should be swallowed up with overmuch
sorrow."(3) Then, indicating that such a result cometh of the snares of
that wicked one, he saith, "Lest Satan should get an advantage over us, for
we are not ignorant of his devices,"(4) meaning that he assails us with
much craft. Since if he fought against us plainly and openly, the victory
would be ready and easy; or rather even now, if we be vigilant, victory
will be ready. For indeed against each one: of those ways God hath armed
us.

   For to persuade us not to despise even these little things, hear what
warning He gives us, saying, "He that saith to his brother, thou fool,
shall be in danger of hell; "(1) and he that hath looked with unchaste eyes
is a complete adulterer.(2) And on them that laugh he pronounces a woe, and
everywhere He removes the beginning and the seeds of evil, and saith we
have to give an account of an idle word.(3) Therefore also Job applied a
remedy even for the thoughts of his children,(4)

   But about not despairing, it is said, "Doth he fall, and not arise?
Doth he turn away, and not return?"(5) and, "I do not will the death of the
sinner, so much as that he should turn and live:"(6) and, "To-day if ye
will hear His voice: "(7) and many other such things, both sayings and
examples are set in the Scripture. And in order not to be ruined under the
guise of godly fear, hear Paul saying, "Lest perhaps such a one be
swallowed up by overmuch sorrow."

   Knowing therefore these things, let us set for a barrier in all the
ways that pervert the unwary the wisdom which is drawn from the Scriptures.
Neither say, why, what is it, if I gaze curiously at a beautiful woman? For
if thou shouldest commit the adultery in the heart, soon thou wilt venture
on that in flesh. Say not, why, what is it if I should pass by this poor
man? For if thou pass this man by, thou wilt also the next; if him, then
the third.

   Neither again say, why, what is it, if I should desire my neighbor's
goods. For this, this caused Ahab's ruin; although he would have paid a
price, yet he took it from one unwilling. For a man ought not to buy by
force, but on persuasion. But if he, who would have paid the fair price,
was so punished, because he took from one unwilling, he who doeth not so
much as this, and taketh by violence from the unwilling, and that when
living under grace, of what punishment will he not be worthy?

   In order therefore that we be not punished, keeping ourselves quite
pure from all violence and rapine, and guarding against the sources of sins
together with the sins themselves, let us with much diligence give heed to
virtue; for thus shall we also enjoy the good things eternal by the grace
and love towards man of our Lord Jesus Christ, to whom be glory world
without end. Amen.


HOMILY LXXXVII: MATT. XXVII. 27--29.

"Then the soldiers of the governor took Jesus into the common hall,(1) and
gathered unto him the whole band of soldiers; and they stripped Him, and
put on Him a purple robe; and when they had platted a crown of thorns, they
put it on His head, and a reed in His right hand; and they bowed the knee
before Him, and mocked Him, saying, Hail, king of the Jews."(2)

   As though on some signal the devil then was entering in triumph(3) into
all. For, be it that Jews pining with envy and jealousy were mad against
Him, as to the soldiers, whence was it, and from what sort of cause? Is it
not clear that it was the devil who was then entering in fury into the
hearts of all? For indeed they made a pleasure of their insults against
Him, being a savage and ruthless set. I mean that, when they ought to have
been awestruck, when they ought to have wept, which even the people did,
this they did not, but, on the contrary, were despiteful, and insolent;
perhaps themselves also seeking to please the Jews, or it may be doing all
in conformity to their own evil nature.

   And the insults were different, and varied For that Divine Head at one
time they buffeted, at another they insulted with the crown of thorns, at
another they smote with the reed, men unholy and accursed!

   What plea shall we have after this for being moved by injuries, after
Christ suffered these things? For what was done was the utmost limit of
insolence. For not one member, but the whole entire body throughout was
made an object of insolence; the head through the crown, and the reed, and
the buffeting; the face, being spit upon; the cheeks, being smitten with
the palms of the hands; the whole body by the stripes, by being wrapped in
the robe, and by the pretended worship; the hand by the reed, which they
gave him to hold instead of a sceptre; the mouth again by the offering of
the vinegar. What could be more grievous than these things? What more
insulting?

   For the things that were done go beyond all language. For as though
they were afraid lest they should seem to fall short at all in the crime,
having killed the prophets with their own hands, but this man with the
sentence of a judge, so they do in every deed; and make it the work of
their own hands, and condemn and sentence both among themselves and before
Pilate, saying, "His blood be on us and on our children,"(1) and insult
Him, and do despite unto Him themselves, binding Him, leading Him away, and
render themselves authors of the spiteful acts done by the soldiers, and
nail Him to the cross. and revile Him, and spit at Him, and deride Him. For
Pilate contributed nothing in this matter, but they themselves did every
thing, becoming accusers, and judges, and executioners, and all.

   And these things are read amongst us, when all meet together. For that
the heathens may not say, that ye display to people and nations the things
that are glorious and illustrious, such as the signs and the miracles, but
that ye hide these which are matters of reproach; the grace of the Spirit
hath brought it to pass, that in the full festival, when men in multitude
and women are present, and all, as one may say, at the great eve of the
passover, then all these things should be read; when the whole world is
present, then are all these acts proclaimed with a clear voice. And these
being read, and made known to all, Christ is believed to be God and,
besides all the rest, is worshipped, even because of this, that He
vouchsafed to stoop so much for us as actually to suffer these things, and
to teach us all virtue.

   These things then let us read continually; for indeed great is the
gain, great the advantage to be thence obtained. For when thou seest Him,
both by gestures and by deeds, mocked and worshipped with so much derision,
and beaten and suffering the utmost insults, though thou be very stone,
thou wilt become softer than any wax, and wilt cast out of thy soul all
haughtiness.

   Hear therefore also what follows. For after "they had mocked Him, they
led Him to crucify Him," it is said, and when they had stripped Him, they
took His garments, and sat down and watched Him, when He should die. And
they divide His garments amongst them, which sort of thing is done in the
case of very vile and abject criminals, and such as have no one belonging
to them, and are in utter desolation.

   They parted the garments, by which such great miracles were done. But
they wrought none now, Christ restraining His unspeakable power. And this
was no small addition of insult. For as to one base and abject, as I said,
and the vilest of all men; so do they dare to do all things. To the thieves
at any rate they did nothing of the kind, but to Christ they dare it all.
And they crucified Him in the midst of them, that He might share in their
reputation.

   And they gave Him gall to drink, and this to insult Him, but He would
not. But another saith, that having tasted it, He said, "It is
finished."(2) And what meaneth, "It is finished?" The prophecy was
fulfilled concerning Him. "For they gave me," it is said, "gall for my
meat, and for my thirst they gave me vinegar to drink."(3) But neither doth
that evangelist indicate that He drank, for merely to taste differs not
from not drinking, but hath one and the same signification.

   But nevertheless not even here doth their contumely stop, but after
having stripped and crucified Him, and offered Him vinegar, they proceeded
still further, and beholding Him impaled upon the cross, they revile Him,
both they themselves and the passers by; and this was more grievous than
all, that on the charge of being an impostor and deceiver He suffered these
things, and as a boaster, and vainly pretending what He said. Therefore
they both crucified Him publicly, that they might make a show of it in the
sight of all; and therefore also they did it by the hands of the soldiers,
that these things being perpetrated even by a public tribunal, the insult
might be the greater.

   5. And yet who would not have been moved by the multitude that was
following Him, and lamenting Him? Nay, not these wild beasts. Wherefore
also He to the multitude vouchsafes an answer, but to these men not so. For
after having done what they would, they endeavor also to injure His honor,
fearing His resurrection. Therefore they say these things publicly, and
crucified thieves with Him, and wishing to prove Him a deceiver, they say,
"Thou that destroyest the temple, and buildest it in three days come down
from the cross."(1) For since on telling Pilate to remove the accusation
(this was the writing, "The king of the Jews"), they prevailed not, but he
persevered in saying," What I have written, I have written,"(2) they then
endeavor by their derision of Him to show that He is not a king.

   Wherefore they said those things, and also these. If "He is the king of
Israel, let Him come down now from the cross. He saved others, Himself He
cannot save,"(3) aiming hereby to bring discredit even on His former
miracles. And again, "If He be Son of God, and He will have Him, let Him
save Him."(4)

   O execrable; most execrable !What, were not the prophets prophets, nor
the righteous men righteous, because God rescued them not out of their
dangers. Nay surely they were, though suffering these things. What then
could be equal to your folly? For if the coming of the dangers upon them
did not injure their honor with you, how much more in the case of this man,
was it wrong for you to be offended, when both by what He did, by what He
said, He was ever correcting beforehand this suspicion of yours.

   Yet nevertheless, even when these things were said and done, they
prevailed nothing, not even at the very time. At any rate, he, who was
depraved in such great wickedness, and who had spent his whole life in
murders and house-breakings, when these things were being said, then
confessed Him, and made mention of a kingdom, and the people bewailed Him.
And yet the things that were done seemed to testify the contrary in the
eyes of those who knew not the mysterious dispensations, that He was weak
and of no power, nevertheless truth prevailed even by the contrary things.

   Hearing then these things, let us arm ourselves against all rage,
against all anger. Shouldest thou perceive thy heart swelling, seal thy
breast setting upon it the cross. Call to mind some one of the things that
then took place, and thou wilt cast out as dust all rage by the
recollection of the things that were done. Consider the words, the actions;
consider that He is Lord, and thou servant. He is suffering for thee, thou
for thyself; He in behalf of them who had been benefited by Him and had
crucified Him, thou in behalf of thyself; He in behalf of them who had used
Him despitefully, thou oftentimes at the hands of them who have been
injured. He in the sight of the whole city, or rather of the whole people
of the Jews, both strangers, and those of the country, before whom He spake
those merciful words, but thou in the presence of few; and what. was more
insulting to Him, that even His disciples forsook Him. For those, who
before paid Him attention, had deserted Him, but His enemies and foes,
having got Him in the midst of themselves on the cross, insulted, reviled,
mocked, derided, scoffed at Him, Jews and soldiers from below, from above
thieves on either side: for indeed the thieves insulted, and upbraided Him
both of them. How then saith Luke that one "rebuked?"(5) Both things were
done, for at first both upbraided Him, but afterwards one did so no more.
For that thou mightest not think the thing had been done by any agreement,
or that the thief was not a thief, by his insolence he showeth thee, that
up on the cross he was a thief and an enemy, and at once was changed.

   Considering then all these things, control thyself. For what sufferest
thou like what thy Lord suffered? Wast thou publicly insulted? But not like
these things. Art thou mocked? yet not thy whole body, not being thus
scourged, and stripped. And even if thou wast buffeted, yet not like this.

   3. And add to this, I pray thee, by whom, and wherefore, and when, and
who it was; and (the most grievous matter) that these things being done, no
one found fault, no one blamed what was done, but on the contrary all
rather approved, and joined in mocking Him and in jeering at Him; and as a
boaster, impostor, and deceiver, and not able to prove in His works the
things that He said, so did they revile Him. But He held His peace to all,
preparing for us the most powerful incentives to long suffering.

   But we, though hearing such things, are not patient so much as to
servants, but we rush and kick worse than wild asses, with respect to
injuries against ourselves, being savage and inhuman; but of those against
God not making much account. And with respect to friends too we have the
same disposition; should any one vex us, we bear it not; should he insult
us, we are savage more than wild beasts, we who are reading these things
every day. A disciple betrayed Him, the rest forsook Him and fled, they
that had been benefited by Him spat at Him, the servants of the high priest
smote Him with the palm of the hand, the soldiers buffeted Him; they that
passed by jeered Him and reviled Him, the thieves accused Him; and to no
man did He utter a word, but by silence overcame all; instructing thee by
His actions, that the more meekly thou shalt endure, the more wilt thou
prevail over them that do thee evil, and wilt be an object of admiration
before all. For who will not admire him that endures with forbearance the
insults he receives from them that are using him despitefully? For even as,
though any man suffer justly, yet enduring the evil meekly, he is
considered by the more part to suffer unjustly; so though one suffer
unjustly, yet if he be violent, he will get the suspicion of suffering
justly, and will be an object of ridicule, as being dragged captive by his
anger, and losing his own nobility. For such a one, we must not call so
much as a freeman, though he be lord over ten thousand servants.

   But did some person exceedingly provoke thee? And what of that? For
then should self-control be shown, since when there is no one to vex, we
see even the wild beasts gentle; for neither are they always savage, but
when any one rouses them. And we therefore, if we are only then quiet, when
there is no one provoking us, what advantage have we over them. For they
are both oftentimes justly indignant, and have much excuse, for by being
stirred and goaded are they roused, and besides these things they are
devoid of reason, and have savageness in their nature.

   But whence, I pray thee, canst thou find a plea for being savage and
fierce? What hardship hast thou suffered? Hast thou been robbed? For this
self-same reason shouldest thou endure it, so as to gain more amply. But
wast thou deprived of character? And what is this? Thy condition is in no
way worsened by this, if thou practise self-command. But if thou sufferest
no grievance, whence art thou angry with him that hath done thee no harm,
but hath even benefited thee? For they who honor, make them that are not
watchful the more vain; but they who insult and despise render those that
take heed to themselves more steadfast. For the careless are more injured
by being honored than by being insulted. And the one set of persons, if we
be sober, become to us authors of self-control, but the others excite our
pride, they fill us with boastfulness, vainglory, folly, they make our soul
the feebler.

   And to this fathers bear witness, who do not flatter their own children
so much as they chide them, fearing lest from the praise they should
receive any harm, and their teachers use the same remedy to them. So that
if we are to avoid any one, it should be those that flatter us rather than
those that insult us; for this bait brings greater mischief than insult to
them, who do not take heed, and it is more difficult to control this
feeling than that. And the reward too is far more abundant from thence, and
the admiration greater. For indeed it is more worthy of admiration to see a
man insulted, and not moved, than beaten and smitten, and not falling.

   And how is it possible not to be moved? one may say. Hath any one
insulted thee? Place the sign upon thy breast, call to mind all the things
that were then done; and all is quenched. Consider not the insults only,
but if also any good hath been ever done unto thee, by him that hath
insulted thee, and straightway thou wilt become meek, or rather consider
before all things the fear of God, and soon thou wilt be mild and gentle.

   4. Together with these things even from thine own servants take a
lesson concerning these matters; and when thou seest thyself insulting, but
thy servant holding his peace, consider that it is possible to practise
self-control, and condemn thyself for being violent; and in the very time
of offering insults learn not to insult; and thus not even when insulted,
wilt thou be vexed. Consider that he who is insolent is beside himself and
mad, and thou wilt not feel indignant, when insulted, since the possessed
strike us, and we, so far from being provoked, do rather pity them. This do
thou also; pity him that is insolent to thee, for he is held in subjection
by a dreadful monster, rage, by a grievous demon, anger. Set him free as he
is wrought upon by a grievous demon, and going quickly to ruin. For so
great is this disease as not to need even time for the destruction of him
that is seized with it. Wherefore also one said, "The sway of his fury
shall be his fall; "(1) by this most of all showing its tyranny, that in a
short time it works great ills, and needs not to continue long with us, so
that if in addition to its strength it were apt to last, it would indeed be
hard to strive against.

   I should like to show what the man is who insulteth, what he that
practises self- control, and to bring nakedly before you the soul of the
one and the other. For thou shouldest see the one like a sea tost with a
tempest, but the other like a harbor free from disturbance. For it is not
disturbed by these evil blasts, but puts them to rest easily. For indeed
they who are insulting, do everything in order to make it sting. When then
they fail of that hope, even they are thenceforth at peace, and go away
amended. For it is impossible that a man, who is angry, should not utterly
condemn himself, even as on the other hand it is impossible for one who is
not angry to be self-condemned. For though it be necessary to retaliate, it
is possible to do this without anger (and it were more easy and more wise
than with anger) and to have no painful feeling. For if we be willing, the
good things will be from ourselves, and we shall be with the grace of God
sufficient for our own safety and honor.

   For why seekest thou the glory that cometh from another? Do thou honor
thyself, and no one will be able to insult thee; but if thou dishonor
thyself, though all should honor thee, thou wilt not be honored. For like
as, unless we put ourselves in an evil state, no one else puts us in such a
state; even so unless we insult ourselves, no one else can put us to shame.

   For let any man be great and worthy of admiration, and let all men call
him an adulterer, a thief, a violater of tombs, a murderer, a robber, and
let him be neither provoked or indignant, nor be conscious to himself of
any of these crimes, what disgrace will he thence undergo? None. What then,
you may say, if many have such an opinion of him? Not even so is he
disgraced, but they bring shame upon themselves, by accounting one, who is
not such, to be such. For tell me, if any one think the sun to be dark,
doth he bring an ill name on that heavenly body, or on himself? Surely on
himself, getting himself the character of being blind or mad, So also they
that account wicked men good. and they that make the opposite error,
disgrace themselves.

   Wherefore we ought to give the greater diligence, to keep our
conscience clear, and to give no handle against ourselves, nor matter for
evil suspicion; but if others will be mad, even when this is our
disposition, not to care very much, nor to grieve. For he that hath got the
character of a wicked man, being a good man, is in no degree thereby hurt
as regards his being such as he is; but he that hath been suspecting
another vainly and causelessly, receives the utmost harm; as, on the other
hand, the wicked man, if he be supposed to be the contrary, will gain
nothing thence, but will both have a heavier judgment, and be led into
greater carelessness. For he that is such and is suspected thereof, may
perhaps be humbled, and acknowledge his sins; but when he escapes
detection, he falls into a state past feeling. For if, while all are
accusing them, offenders are hardly stirred up to compunction, when so far
from accusing them, some even praise them, at what time will they who are
living in vice be able to open their eyes? Hearest thou that Paul also
blames for this, that the Corinthians (so far from permitting him that had
been guilty of fornication, to acknowledge his own sin), applauding and
honoring him, did on the contrary urge him on in vice thereby? Wherefore, I
pray, let us leave the suspicions of the multitude, their insults and their
honors, and let us be diligent about one thing only, that we be conscious
to ourselves of no evil thing, nor insult our own selves. For so both here,
and in the world to come, we shall enjoy much glory, unto which God grant
we all may attain, by the grace and love towards man of our Lord Jesus
Christ, to whom be glory world without end. Amen.


HOMILY LXXXVIII: MATT. XXVII. 45-48.

"Now from the sixth hour there was darkness over all the earth until the
ninth hour. And about the ninth hour Jesus cried with a loud voice, and
said, Eli, Eli, lima sabachthani? that is to say, my God my God, why hast
thou forsaken me? Some of them that stood there, when they heard that said,
this man calleth for Elias. And straight way one of them ran, and took a
sponge, and filled it with vinegar, and put it on a reed, and gave Him to
drink."(1)

   This is the sign which before He had promised to give them when they
asked it, saying, "An evil and adulterous generation seeketh after a sign,
and there shall no sign be given to it, but the sign of the prophet Jonas;
"(2) meaning His cross, and His death, His burial, and His resurrection.
And again, declaring in another way the virtue of the cross, He said, "When
ye have lifted up the Son of Man, then shall ye know that I am He."(3) And
what He saith is to this purport: "When ye have crucified me, and think ye
have overcome me, then, above all, shall ye know my might."

   For after the crucifixion, the city was destroyed, and the Jewish state
came to an end, they fell away from their polity and their freedom, the
gospel flourished, the word' was spread abroad to the ends of the world;
both sea and land, both the inhabited earth and the desert perpetually
proclaim its' power. These things then He meaneth, and those which took
place at the very time of the crucifixion. For indeed it was much more
marvellous that these things should be done, when He was nailed to the
cross, than when He was walking on earth. And not in this respect only was
the wonder, but because from heaven also was that done which. they had
sought, and it was over all the world, which had never before happened, but
in Egypt only, when the passover was to be fulfilled. For indeed those
events were a type of these.

   And observe when it took place. At midday, that all that dwell on the
earth may know it, when it was day all over the world; which was enough to
convert them, not by the greatness of the miracle only, but also by its
taking place in due season. For after all their insulting, and their
lawless derision, this is done, when they had let go their anger, when they
had ceased mocking, when they were satiated with their jeerings, and had
spoken all that they were minded; then He shows the darkness, in order that
at least so (having vented their anger) they may profit by the miracle. For
this was more marvellous than to come down from the cross, that being on
the cross He should work these things. For whether they thought He Himself
had done it, they ought to have believed and to have feared; or whether not
He, but the Father, yet thereby ought they to have been moved to
compunction, for that darkness was a token of His anger at their crime. For
that it was not an eclipse, but both wrath and indignation, is not hence
alone manifest, but also by the time, for it continued three hours, but an
eclipse takes place in one moment of time, and they know it, who have seen
this; and indeed it hath taken place even in our generation.

   And how, you may say, did not all marvel, and account Him to be God?
Because the race of man was then held in a state of great carelessness and
vice. And this miracle was but one, and when it had taken place,
immediately passed away; and no one was concerned to inquire into the cause
of it, and great was the prejudice and the habit of ungodliness. And they
knew not what was the cause of that which took place, and they thought
perhaps this happened so, in the way of an eclipse or some natural effect.
And why dost thou marvel about them that are without, that knew nothing,
neither inquired by reason of great indifference, when even those that were
in Judaea itself, after so many miracles, yet continued using Him
despitefully, although He plainly showed them that He Himself wrought this
thing.

   And for this reason, even after this He speaks, that they might learn
that He was still alive, and that He Himself did this, and that they might
become by this also more gentle, and He saith, "Eli, Eli, lima
sabachthani?"(1) that unto His last breath they might see that He honors
His Father, and is no adversary of God. Wherefore also He uttered a certain
cry from the prophet,(2) even to His last hour bearing witness to the Old
Testament, and not simply a cry from the prophet, but also in Hebrew, so as
to be plain and intelligible to them, and by all things He shows how He is
of one mind with Him that begat Him.

   But mark herein also their wantonness, and intemperance, and folly.
They thought (it is said) that it was Elias whom He called, and straightway
they gave Him vinegar to drink.(3) But another came unto Him, and "pierced
His side with a spear."(4) What could be more lawless, what more brutal,
than these men; who carried their madness to so great a length, offering
insult at last even to a dead body?

   But mark thou, I pray thee, how He made use of their wickednesses for
our salvation. For after the blow the fountains of our salvation gushed
forth from thence.

   "And Jesus, when He had cried with a loud voice, yielded up the
Ghost."(5) This is what He said, "I have power to lay down my life, and I
have power to take it again," and, "I lay it down of myself."(6) So for
this cause He cried with the voice, that it might be shown that the act is
done by power. Mark at any rate saith, that "Pilate marvelled if He were
already dead:"(7) and that the centurion for this cause above all believed,
because He died with power.(8)

   This cry rent the veil, and opened the tombs, and made the house
desolate. And He did this, not as offering insult to the temple (for how
should He, who saith, "Make not my Father's house a house of
merchandise,"(9) but declaring them to be unworthy even of His abiding
there; like as also when He delivered it over to the Babylonians. But not
for this only were these things done, but what took place was a prophecy of
the coming desolation, and of the change into the greater and higher state;
and a sign of His might.

   And together with these things He showed Himself also by what followed
after these things, by the raising of the dead. For in the instance of
Elisha;(10) one on touching a dead body rose again, but now by a voice He
raised them, His body continuing up there, on the cross. And besides, those
things were a type of this. For that this might be believed, therefore is
that all done. And they are not merely raised, but also rocks are rent, and
the earth shaken, that they might learn, that He was able to strike
themselves blind, and to rend them in pieces. For He that cleft rocks
asunder, and darkened the world, much more could have done these things to
them, had it been His will. But He would not, but having discharged His
wrath upon the elements, them it was His will to save by clemency. But they
abated not their madness. Such is envy, such is jealousy, it is not easily
stayed. At that time then they were impudent in setting themselves against
the actual appearances; and afterwards even against the things
themselves,(11) when a seal being put upon Him, and soldiers watching Him,
He rose again, and they heard these things from the very guards; they even
gave money, in order both to corrupt others, and to steal away the history
of the resurrection.

   Marvel not therefore if at this time also they were perverse, being
thus altogether prepared to set themselves impudently against all things;
but observe this other point, how great signs He had wrought, some from
Heaven, some on earth, some in the very temple, at once marking His
indignation, and at the same time showing that what were unapproachable are
now to be entered, and that Heaven shall be opened; and the work removed to
the true Holy of Holies. And they indeed said, "If He be the King of
Israel, let Him come down now from the cross,"(12) but He shows that He is
King of all the world. And whereas those men said, "Thou that destroyest
this temple, and buildest it in three days,"(13) He shows that it shall be
made forever desolate. Again they said, "He saved others, Himself He cannot
save."(14) but He while abiding on the cross proved this most abundantly on
the bodies of His servants. For if for Lazarus to rise on the fourth day
was a great thing, how much more for all those who had long ago fallen
asleep, at once to appear alive, which was a sign of the future
resurrection. For, "many bodies of the saints which slept, arose," it is
said, "and went into the holy city, and appeared to many."(15) For in order
that what was done might not be accounted to be an imagination, they
appear, even to many, in the city. And the Centurion too then glorified
God, saying, "Truly this was a righteous man. And the multitudes that came
together to that sight, returned beating their breasts."(1) So great was
the power of the crucified, that after so many mockings, and scoffs, and
jeers, both the centurion was moved to compunction, and the people. And
some say that there is also a martyrdom of this centurion, who after these
things grew to manhood in the faith.

   "And many women were there beholding afar off, which had followed Him,
ministering unto Him, Mary Magdalene, and Mary the mother of James, and
Joses, and the mother of Zebedee's sons."(2)

   These things the women see done, these who were most inclined to feel
for Him, who were most of all bewailing Him. And mark how great their
assiduity. They had followed Him ministering to Him, and were present even
unto the time of the dangers. Wherefore also they saw all; how He cried,
how He gave up the ghost, how the rocks were rent, and all the rest.

   And these first see Jesus; and the sex that was most condemned, this
first enjoys the sight of the blessings, this most shows its courage. And
when the disciples had fled, these were present. But who were these? His
mother, for she is called mother of James,(3) and the rest. But another
evangelist(4) saith, that many also lamented over the things that were
done, and smote their breasts, which above all shows the cruelty of the
Jews, for that they gloried in things for which others were lamenting, and
were neither moved by pity, nor checked by fear. For indeed the things that
were done were of great wrath, and were not merely signs, but signs of
anger all of them, the darkness, the cloven rocks, the veil rent in the
midst, the shaking of the earth, and great was the excess of the
indignation.

   "But Joseph went, and begged the body."(5) This was Joseph, who was
concealing his discipleship of late; now however he had become very bold
after the death of Christ. For neither was he an obscure person, nor of the
unnoticed; but one of the council, and highly distinguished; from which
circumstance especially one may see his courage. For he exposed himself to
death, taking upon him enmity with all, by his affection to Jesus, both
having dared to beg the body, and not having desisted until he obtained it.
But not by taking it only, nor by burying it in a costly manner, but also
by laying it in his own new tomb, he showeth his love, and his courage. And
this was not so ordered without purpose, but so there should not be any
bare suspicion, that one had risen instead of another.

   "And there was Mary Magdalene, and the other Mary, sitting over against
the sepulchre."(6) For what purpose do these wait by it? As yet they knew
nothing great, as was meet, and high about Him, wherefore also they had
brought ointments, and were waiting at the tomb, so that if the madness of
the Jews should relax, they might go and embrace the body. Seest thou
women's courage? seest thou their affection? seest thou their noble spirit
in money? their noble spirit even unto death?

   Let us men imitate the women; let us not forsake Jesus in temptations.
For they for Him even dead spent so much and exposed their lives, but we
(for again I say the same things) neither feed Him when hungry, nor clothe
Him when naked, but seeing Him begging, we pass Him by. And yet if ye saw
Himself, every one would strip himself of all his goods. But even now it is
the same. For He Himself has said, I am he. Wherefore then dost thou not
strip thyself of all? For indeed even now thou hearest Him say, Thou doest
it unto me; and there is no difference whether thou givest to this man or
to Him; thou hast nothing less than these women that then fed Him, but even
much more. But be not perplexed! For it is not so much to have fed Him
appearing in His own person, which would be enough to prevail with a heart
of stone, as (because of His mere word) to wait upon the poor, the maimed,
him that is bent down. For in the former case, the look and the dignity of
Him who appears divides with thee that which is done; but here the reward
is entire for thy benevolence; and there is the proof of the greater
reverence towards Him, when at His mere word waiting upon thy fellow-
servant thou refreshest him in all things. Refresh him, and believe Him,
who receiveth it, and saith, Thou givest to me. For unless thou hadst given
to Him, He would not have counted thee worthy of a kingdom. If thou hadst
not turned away from Him, He would not have sent thee to hell, if thou
hadst overlooked a chance person; but because it is He Himself that is
despised, therefore great is the blame.

   Thus also Paul persecuted Him, in persecuting them that are His;
wherefore too He said. "Why persecutest thou me?"(1) Thus therefore let us
feel, as bestowing on Christ Himself when we bestow. For indeed His words
are more sure than our sight. When therefore thou seest a poor man,
remember His words, by which He declared, that it is He Himself who is fed.
For though that which appears be not Christ, yet in this man's form Christ
Himself receiveth and beggeth.

   But art thou ashamed to hear that Christ beggeth? Rather be ashamed
when thou dost not give to Him begging of thee. For this is shame, this is
vengeance and punishment. Since for Him to beg is of His goodness,
wherefore we ought even to glory therein; but for thee not to give, is of
thy inhumanity. But if thou believe not now, that in passing by a poor man
that is a believer, thou passest by Him, thou wilt believe it then, when He
will bring thee into the midst and say, "Inasmuch as ye did it not to
these, ye did it not to me."(2) But God forbid that we should so learn it,
and grant rather that we may believe now, and bring forth fruit, and hear
that most blessed voice that bringeth us into the kingdom.

   But perhaps some one will say, "Thou art every day discoursing to us of
almsgiving and humanity." Neither will I cease to speak of this. For if ye
had attained to it, in the first place, not even so ought I to desist, for
fear of making you the more remiss; yet had ye attained, I might have
relaxed a little; but if ye have not arrived even at the half; say not
these things to me, but to yourselves. For indeed thou doest the same in
blaming me, as if a little child, hearing often of the letter alpha, and
not learning it, were to blame its teacher, because he is continually and
for ever reminding him about it.

   For who from these discourses has become more forward in the giving of
alms? Who has cast down his money? Who has given the half of his substance?
Who the third part? No one. How then should it be other than absurd, when
ye do not learn, to require us to desist from teaching? Ye ought to do the
contrary. Though we were minded to desist, ye ought to stop us and to say,
we have not yet learnt these things, and how is it ye have desisted from
reminding us of them? If it befell any one to suffer from his eye, and I
happened to be a physician, and then having covered it up and anointed it,
and having applied other treatment, I had not benefited it much, and so had
desisted; would he not have come to the doors of my surgery and cried out
against me, accusing me of great remissness, for that I had of myself
withdrawn, while the disease remained; and if, on being blamed, I had said
in reply to these things, that I had covered it up, and anointed it; would
he have endured it? By no means, but would immediately hays said; "And what
is the advantage, if I still suffer pain." Reason thus also with respect to
thy soul. But what if after having often fomented a hand that was lifeless
and shrunk, I had not succeeded in mollifying it? Should I not have heard
the same thing? And even now a hand that is shrunk and withered we bathe,
and for this reason, until we can stretch it out perfectly, we will not
desist. Would that you too were to discourse of nothing else, at home and
at market, at table and at night, and as a dream. For if we were always
careful about these things by day, even in our dreams we should be engaged
in them.

   What sayest thou? Am I forever speaking of almsgiving? I would wish
myself that there were not great need for me to address this advice to you,
but that I were to speak of the battle against the Jews, and heathens, and
heretics; but when ye are not yet sound, how can any one arm you for the
fight? How should he lead you to the array, yet having wounds and gashes.
Since if indeed I saw you thoroughly sound in health, I should lead you
forth to that battle array, and ye would see by the grace of Christ ten
thousands lying dead, and their heads cast one upon another. In other books
at any rate, many discourses have been spoken by us touching these things,
but not even so are we able thoroughly to triumph in the victory, because
of the remissness of the multitude. For when we conquer them ten thousand
times over in doctrines, they reproach us with the lives of the multitude
of those who join our congregations, their wounds, their diseases in their
soul.

   How then shall we with confidence show you in the battle array, when ye
rather do us mischief, being straightway wounded by our enemies, and made a
mock of? For one man's hand is diseased, and shrunk so as not to be able to
give away. How then should such a one hold a shield, and thrust it before
him, and avoid being wounded by the jeers of cruelty. With others the feet
halt, as many as go up to the theatres, and to the resorts of the harlot
women. How shall these then be able to stand in the battle, and not to be
wounded with the accusation of wantonness? Another suffers and is maimed in
his eyes, not looking straight, but being full of lasciviousness, and
assailing women's chastity, and overthrowing marriages. How then should
this man be able to look in the face of the enemy, and brandish a spear,
and throw his dart, being goaded on all sides with jeers. We may see also
many suffering with the belly not less than the dropsical, when they are
held in subjection by gluttony and drunkenness. How then shall I be able to
lead forth these drunken men to war? With others the mouth is rotten; such
are the passionate, and revilers, and blasphemers. How then shall this man
ever shout in battle, and achieve anything great and noble, he too being
drunk with another drunkenness, and affording much laughter to the enemy ?

   Therefore each day I go about this camp, dressing your wounds, healing
your sores. But if ye ever rouse yourselves up, and become fit even to
wound others, I will both teach you this art of war, and instruct you how
to handle these weapons, or rather your works themselves will be weapons to
you, and all men will immediately submit, if ye would become merciful, if
forbearing, if mild and patient, if ye would show forth all other virtue.
But if any gainsay, then we will also add the proof of what we can show on
our part,(1) bringing you forward, since now we rather are hindered (at
least as to your part) in this race.

   And mark. We say that Christ hath done great things, having made angels
of men; then, when we are called upon to give account, and required to
furnish a proof out of this flock, our mouths are stopped. For I am afraid,
lest in the place of angels, I bring forth swine as from a style, and
horses mad with lust.

   I know ye are pained, but not against you all are these things spoken,
but against the guilty, or rather not even against them if they awake, but
for them. Since now indeed all is lost and ruined, and the church is become
nothing better than a stable of oxen, and a fold for asses and camels, and
I go round seeking for a sheep, and am not able to see it. So much are all
kicking, like horses, and any wild asses, and they fill the place here with
much dung, for like this is their discourse. And if indeed one could see
the things spoken at each assemblage,(2) by men, by women, thou wouldest
see their words more unclean than that dung.

   Wherefore I entreat you to change this evil custom, that the church may
smell of ointment. But now, while we lay up in it perfumes for the senses,
the uncleanness of the mind we use no great diligence to purge out, and
drive away. What then is the advantage? For we do not so much disgrace the
church by bringing dung into it, as we disgrace it by speaking such things
one to another, about gains, about merchandise, about petty tradings, about
things that are nothing to us, when there ought to be choirs of angels
here, and we ought to make the church a heaven, and to know nothing else
but earnest prayers, and silence with listening.

   This then let us do at any rate, from the present time, that we may
both purify our lives, and attain unto the promised blessings, by the grace
and love towards man of our Lord Jesus Christ, to whom be glory world
without end. Amen.


HOMILY LXXXIX: MATT. XXVII. 62-64.

"Now the next day, that followed the day of the preparation, the chief
priests and Pharisees came together unto Pilate, saying, Sir, we remember
that that deceiver said, while He was yet alive,(1) After three days I
will(2) rise again. Command therefore that the sepulchre be made sure until
the third day, lest His disciples come and steal Him away, and say to the
people, He is risen from the dead: so the last error should be worse than
the first."

   EVERYWHERE deceit recoils upon itself, and against its will supports
the truth. And observe. It was necessary for it to be believed that He
died, and that He rose again, and that He was buried, and all these things
are brought to pass by His enemies. See, at any rate, these words bearing
witness to every one of these facts. "We remember," these are the words,
"that that deceiver said, when He was yet alive," (He was therefore now
dead), "After three days I rise again. Command therefore that the sepulchre
be sealed," (He was therefore buried), "lest His disciples come and steal
Him away." So that if the sepulchre be sealed, there will be no unfair
dealing. For there could not be. So then the proof of His resurrection has
become incontrovertible by what ye have put forward. For because it was
sealed, there was no unfair dealing. But if there was no unfair dealing,
and the sepulchre was found empty, it is manifest that He is risen, plainly
and incontrovertibly. Seest thou, how even against their will they contend
for the proof of the truth?

   But mark thou, I pray thee, the disciples' love of truth, how they
conceal from us none of the things that are said by His enemies, though
they use opprobrious language. Behold, at any rate, they even call Him a
deceiver, and these men are not silent about that.

   But these things show also their savageness (that not even at His death
did they let go their anger), and these men's simple and truthful
disposition.

   But it were worth while to inquire concerning that point also, where He
said, "After three days I rise again?" For one would not find this thus
distinctly stated,(4) but rather the example of Jonah. So that they
understood His saying, and of their own will dealt unfairly.

   What then saith Pilate? "Ye have a watch; make it as sure as ye can.
And they made it sure, sealing the sepulchre, and setting the watch."(5) He
suffers not the soldiers alone to seal, for as having learnt the things
concerning Christ, he was no longer willing to co-operate with them. But in
order to be rid of them, he endures this also, and saith, "Do ye seal it as
ye will, that ye may not have it in your power to blame others." For if the
soldiers only had sealed, they might have said (although the saying would
have been improbable and false, yet nevertheless as in the rest they cast
aside shame, so in this too they might have been able to say), that the
soldiers, having given up the body to be stolen, gave His disciples
opportunity to feign the history concerning His resurrection, but now
having themselves made it sure, they are not able to say so much as this.

   Seest thou how they labor for the truth against their will? For they
themselves came to Pilate, themselves asked, themselves sealed, setting the
watch, so as to be accusers, and refuters one of another. And indeed when
should they have stolen Him? on the Sabbath? And how? for it was not lawful
so much as to go out.(6) And even if they transgressed the law, how should
they have dared, who were so timid, to come forth? And how could they also
have been able to persuade the multitude? By saying what? By doing what?
And from what sort of zeal could they have stood in behalf of the dead?
expecting what recompense? what requital? Seeing Him yet alive and merely
seized, they had fled; and after His death were they likely to speak boldly
in His behalf, unless He had risen again? And how should these things be
reasonable? For that they were neither willing nor able to feign a
resurrection, that did not take place, is plain from hence. He discoursed
to them much of a resurrection, and continually said, as indeed these very
men have stated, "After three days I rise again." If therefore He rose not
again, it is quite clear that these men (having been deceived and made
enemies to an entire nation for His sake, and come to be without home and
without city) would have abhorred Him, and would not have been willing to
invest Him with such glory; as having been deceived, and having fallen into
the utmost dangers on His account. For that they would not even have been
able, unless the resurrection had been true, to feign it, this does not so
much as need reasoning.

   For in what were they confident? In the shrewdness of their reasonings?
Nay of all men they were the most unlearned. But in the abundance of their
possessions? Nay, they had neither staff nor shoes. But in the distinction
of their race? Nay, they were mean, and of mean ancestors. But in the
greatness of their country? Nay, they were of obscure places. But in their
own numbers? Nay, they were not more than eleven, and they were scattered
abroad. But in their Master's promises? What kind of promises? For if He
were not risen again, neither would those be likely to be trusted by them.
And how should they endure a frantic people. For if the chief of them
endured not the speech of a woman, keeping the door, and if all the rest
too, on seeing Him bound, were scattered abroad, how should they have
thought to run to the ends of the earth, and plant a feigned tale of a
resurrection? For if he stood not a woman's threat, and they not so much as
the sight of bonds, how were they able to stand against kings, and rulers,
and nations, where were swords, and gridirons, and furnaces, and ten
thousand deaths day by day, unless they had the benefit of the power and
grace(1) of Him who rose again? Such miracles and so many were done, and
none of these things did the Jews regard, but crucified Him, who had done
them, and were they likely to believe these men at their mere word about a
resurrection? These things are not, they are not so, but the might of Him,
who rose again, brought them to pass.

   2. But mark, I pray thee, their craft, how ridiculous it is. "We
remember," these are their words, "that that deceiver said, while He was
yet alive, After three days I rise again." Yet if He were a deceiver, and
boastfully uttered falsehood, why are ye afraid and run to and fro, and use
so much diligence? We are afraid, it is replied, lest perchance the
disciples steal Him away, and deceive the multitude. And yet this has been
proved to have no probability at all. Malice, however, is a thing
contentious and shameless, and attempts what is unreasonable.

   And they command it to be made sure for three days, as contending for
doctrines, and being minded to prove that before that time also He was a
deceiver, and they extend their malice even to His tomb. For this reason
then He rose sooner, that they might not say that He spake falsely, and was
stolen. For this, His rising sooner, was open to no charge, but to be later
would have been full of suspicion. For indeed if He had not risen then,
when they were sitting there, and watching, but when they had withdrawn
after the three days, they would have had something to say, and to speak
against it, although foolishly. For this reason then He anticipated the
time. For it was meet the resurrection should take place, while they were
sitting by and watching. Therefore also it was fit it should take place
within the three days, since if it had been when they were passed, and the
men had withdrawn, the matter would have been regarded with suspicion.
Wherefore also He allowed them to seal it, as they were minded, and
soldiers sat around it.

   And they cared not about doing these things, and working on a Sabbath
day, but they looked to one object only, their own wicked purpose, as
though by that they were to succeed; which was a mark of extreme folly, and
of fear now greatly dismaying them. For they who seized Him, when living,
are afraid of Him when dead. And yet if He had been a mere man, they had
reason to have taken courage. But that they might learn, that when living
also He endured of His own will, what He did endure; behold, both a seal, a
stone, and a watch, and they were not able to hold Him. But there was one
result only, that the burial was published, and the resurrection thereby
proved. For indeed soldiers sat by it, and Jews are on the watch.

   "But in the end of the Sabbath,(2) as it began to dawn towards the
first day of the week, came Mary Magdalene and the other Mary to see the
sepulchre. And behold there was a great earthquake. For an angel of the
Lord descended from Heaven, and came and rolled back the stone from the
door of the tomb,(1) and sat upon it. His countenance was like lightning,
and his raiment white as snow."(2)

   After the resurrection came the angel. Wherefore then came he, and took
away the stone? Because of the women, for they themselves had seen Him then
in the sepulchre.(3) Therefore that they might believe that He was risen
again, they see the sepulchre void of the body. For this cause he removed
the stone, for this cause also an earthquake took place, that they might be
thoroughly aroused and awakened. For they were come to pour oil on Him, and
these things were done at night, and it is likely that some also had become
drowsy. And for what intent and cause doth he say, "Fear not ye?" (4) First
he delivers them from the dread, and then tells them of the resurrection.
And the ye is of one showing them great honor, and indicating, that extreme
punishment awaits them that had dared to do, what the others had dared,
except they repented. For to be afraid is not for you, he means, but for
them that crucified Him.

   Having delivered them then from the fear both by his words, and by his
appearance (for his form he showed bright, as bearing such good tidings),
he went on to say, "I know that ye seek Jesus the Crucified."(5) And he is
not ashamed to call Him "crucified;" for this is the chief of the
blessings.

   "He is risen."(6) Whence is it evident? "As He said." So that if ye
refuse to believe me, he would say, remember His words, and neither will ye
disbelieve me. Then also another proof, "Come and see the place where He
lay."(7) For this he had lifted up the stone, in order that from this too
they might receive the proof. "And tell His disciples, that ye shall see
Him in Galilee."(8) And he prepares them to bear good tidings to others,
which thing most of all made them believe. And He said well "in Galilee,"
freeing them from troubles and dangers, so that fear should not hinder
their faith.

   "And they departed from the sepulchre with fear and joy."(9) Why could
this be? They had seen a thing amazing, and beyond expectation, a tomb
empty, where they had before seen Him laid. Wherefore also He had led them
to the sight, that they might become witnesses of both things, both of His
tomb, and of His resurrection. For they considered that no man could have
taken Him, when so many soldiers were sitting by Him, unless He raised up
Himself. For this cause also they rejoice and wonder, and receive the
reward of so much continuance with Him, that they should first see and
gladly declare, not what had been said only, but also what they beheld.

   3. Therefore after then they had departed with fear and joy, "Behold,
Jesus met them, saying, All hail." But "they held Him by the feet,"(10) and
with exceeding joy and gladness ran unto Him, and received by the touch
also, an infallible proof, and full assurance of the resurrection. "And
they worshipped Him." What then saith He? "Be not afraid." Again, He
Himself casts out their fear, making way for faith, "But go, tell my
brethren, that they go into Galilee, and there shall they see me."(11) Mark
how He Himself sends good tidings to His disciples by these women, bringing
to honor, as I have often said, that sex, which was most dishonored, and to
good hopes; and healing that which was diseased.

   Perchance some one of you would wish to be like them, to hold the feet
of Jesus; ye can even now, and not His feet and His hands only, but even
lay hold on that sacred head, receiving the awful mysteries with a pure
conscience. But not here only, but also in that day ye shall see Him,
coming with that unspeakable glory, and the multitude of the angels, if ye
are disposed to be humane; and ye shall hear not these words only, "All
hail !" but also those others, "Come ye blessed of my Father, inherit the
kingdom prepared for you before the foundation of the world."(12)

   Be ye therefore humane, that ye may hear these things; and ye women,
that wear gold, who have looked on the running of these women, at last,
though late. lay aside the disease of the desire for golden ornaments. So
that if ye are emulous of these women, change the ornaments-which ye wear,
and clothe yourselves instead with almsgiving. What is the use, I pray you,
of these precious stones, and of the garments spangled with gold? "My
soul," you say, "is glad, and is pleased with these things." I asked thee
the profit, but thou tellest me the hurt. For nothing is worse than being
taken up with these things, and delighting in them, and being riveted to
them. For more bitter is this grievous slavery, when any one finds delight
even in being a slave. For in what spiritual matter will she ever be
diligent as she ought; when will she laugh to scorn, as she should, the
things of this world, who thinks it a worthy matter for joy, that she hath
been chained in gold? For he that continues in prison, and is pleased, will
never desire to be set free; as indeed neither will this woman; but as
having become a kind of captive to this wicked desire, she will not endure
so much as to hear spiritual language with becoming desire and diligence,
much less to engage in such work.

   What then is the profit of these ornaments and this luxury? I pray
thee. "I am pleased with them," thou sayest. Again thou hast told of the
hurt and the ruin. "But I enjoy also," thou sayest, "much honor from the
beholders." And what is this? This is the occasion of another destruction,
when thou art lifted up to haughtiness, to arrogance. Come now, since thou
hast not told me of the profit, bear with me while I tell thee of the
mischiefs. What then are the mischiefs resulting therefrom? Anxiety, which
is greater than the pleasure. Wherefore many of the beholders, these I mean
of the grosset sort, derive more pleasure from it than she who wears the
gold. For thou indeed deckest thyself with anxiety, but they, without this,
feast their eyes.

   Moreover, there are other things again, the debasing of the soul, the
being looked upon with envy on all sides. For the neighboring women stung
by it, arm themselves against their own husbands, and stir up against thee
grievous wars. Together with these things, the fact that all one's leisure
and anxiety are spent on this object, that one doth not apply one's self
earnestly to spiritual achievements; that one is filled with haughtiness,
arrogance, and vainglory; that one is riveted to the earth, and loses one's
wings, and instead of an eagle, becometh a dog or a swine. For having given
up looking up into Heaven, and flying thither, thou bendest down to the
earth like the swine, being curious about mines and caverns, and having an
unmanly and base soul. But dost thou, when thou appearest, turn towards
thee the eyes of them at the market- place? Well then; for this very
reason, thou shouldest not wear gold, that thou mayest not become a common
gazing stock, and open the mouths of many accusers. For none of those whose
eyes are toward thee admireth thee, but they jeer at thee, as fond of
dress, as boastful, as a carnal woman. And shouldest thou enter into a
church, thou geest forth, without getting anything but countless leers, and
revilings, and curses, not from the beholders only, but also from the
prophet. For straightway Isaiah,(1) that hath the fullest voice of all, as
soon as he hath seen thee, will cry out, "These things saith the Lord
against the princely daughters of Sion; because they walked with a lofty
neck, and with winkings of the eyes, and in their walking, trailing their
garments, and mincing at the same time with their feet; the Lord shall take
off their bravery, and instead of a sweet smell there shall be dust, and
instead of a stomacher, thou shalt gird thyself with a cord."(2)

   These things for thy gorgeous array. For not to them only are these
words addressed, but to every woman that doeth like them. And Paul again
with him stands as an accuser, telling Timothy to charge the women, "not to
adorn themselves with braided hair, or gold, or pearls, or costly
array."(3) So that everywhere the wearing of gold is hurtful, but
especially when thou art entering into a church, when thou passest through
the poor. For if thou weft exceedingly anxious to bring an accusation
against thyself, thou couldest not put on any other array than this visage
of cruelty and inhumanity.

   4. Consider at any rate how many hungry bellies thou passest by with
this array, how many naked bodies with this satanical display. How much
better to feed hungry souls, than to bore through the lobes of thy ears,
and to hang from them the food of countless poor for no purpose or profit.
What? is to be rich a commendation? What? is to wear gold a praise? Though
it be from honest earnings that these things are put on you, even so what
thou hast done is a very heavy charge against thee; but when it is moreover
from dishonesty, consider the exceeding greatness of it.

   But dost thou love praises and honor? Strip thyself therefore of this
ridiculous clothing, and then all will admire thee; then shalt thou enjoy
both honor and pure pleasure; since now at any rate thou art overwhelmed
with jeers, working for thyself many causes of vexation arising out of
these things. For should any of these things be missing, consider how many
are the evils that have their birth therefrom, how many maidservants are
beaten, how many men put to trouble, how many led to execution, how many
cast into prison. And trials arise hence, and actions, and countless curses
and accusations against the wife from the husband, against the husband from
her friends, against the soul from itself. "But it will not be lost." In
the first place, this is not- easy to secure, but even if it be kept safe
constantly, yet by being kept, it occasions much anxiety and care and
discomfort, and no advantage.

   For what kind of profit arises from hence to the house? What advantage
to the woman herself who wears it? No advantage indeed, but much
unseemliness, and accusation from every quarter? How wilt thou be able to
kiss Christ's feet, and cling to them, when thus dressed? From this
adorning He turneth away. For this cause He vouchsafed to be born in the
house of the carpenter, or rather not even in that house, but in a shed,
and a manger. How then wilt thou be able to behold Him, not having beauty
that is desirable in His eyes, not wearing the array that is lovely before
Him, but what is hateful. For he that cometh unto Him must not deck himself
out with such garments, but be clothed with virtue.

   Consider what after all these jewels are Nothing else than earth and
ashes. Mix water with them, and they are clay. Consider and be ashamed to
make clay thy master, forsaking all, and abiding by it, and carrying and
bearing it about, even when thou enterest into a church, when most of all
thou oughtest to flee from it. For neither for this cause was the church
built, that thou shouldest display therein these riches, but spiritual
riches. But thou, as though thou wert entering into a pompous procession,
thus deckest thyself out on every side, imitating the women on the stage,
even so dost thou carry about in profusion that ridiculous mass.

   Therefore, I tell thee, thou comest for mischief to many, and when the
congregation is dismissed, in their houses, at their tables, one may hear
the more part describing these things. For they have left off saying, thus,
and thus said the prophet and the apostle, and they describe the costliness
of your garments, the size of your precious stones, and all the other
unseemliness of them that wear these things.

   This makes you backward in almsgiving, and your husbands. For one of
you would not readily consent to break up one of these ornaments to feed a
poor man. For when thou wouldest choose even thyself to be in distress
rather than to behold these things broken to pieces, how shouldest thou
feed another at the cost of them?

   For most women feel towards these things, as to some living beings, and
not less than towards their children. "God forbid," thou sayest. Prove me
this then, prove it by your works, as now at least I see the contrary. For
who ever of those that are completely taken captive, by melting down these
things, would rescue a child's soul from death? And why do I say a child's?
Who hath redeemed his own soul thereby, when perishing? Nay, on the
contrary, the more part even set it to sale for these things every day. And
should any bodily infirmity take place, they do everything, but if they see
their soul depraved, they take no such pains, but are careless both about
their children's soul, and their own soul, in order that these things may
remain to rust with time.

   And whilst thou art wearing jewels worth ten thousand talents, the
member of Christ hath not the enjoyment so much as of necessary food. And
whereas the common Lord of all hath imparted to all alike of heaven, and of
the things in Heaven, and of the spiritual table, thou dost not impart to
Him even of perishing things, on purpose that thou mayest continue
perpetually bound with these grievous chains.

   Hence the countless evils,(1) hence the fornications of the men, when
ye prepare them to cast off self-restraint, when ye teach them to take
delight in these things with which the harlot women deck themselves. For
this cause they are so quickly taken captive. For if thou hadst instructed
him to look down upon these things, and to take delight in chastity, godly
fear and humility, he would not have been so easily taken by the shafts(2)
of fornication. For the harlot is able to adorn herself in this way even to
a greater degree than this, but with those other ornaments not so. Accustom
him then to take delight in these ornaments, which he cannot see placed on
the harlot. And how wilt thou bring him into this habit? If thou take off
these, and put on those others, so shall both thy husband be in safety, and
thou in honor, and God will be propitious to you, and all men will admire
you, and ye will attain unto the good things to come, by the grace and love
towards man of our Lord Jesus Christ, to whom be glory and might, world
without end. Amen.


HOMILY XC: MATT. XXVIII. 11--14.

"Now when they were going, behold, some of the watch came into the city,
and declared unto the chief priests all the things that were done.(1) And
when they had assembled with the elders, and had taken counsel, they gave
large money unto the soldiers, saying, Say ye, His disciples came by night,
and stole Him away while we slept. And if this come to the governor's ears,
we will persuade him, and secure you."

   Fort the sake of these soldiers that earthquake took place, in order to
dismay them, and that the testimony might come from them, which accordingly
was the result. For the report was thus free from suspicion, as proceeding
from the guards themselves. For of the signs some were displayed publicly
to the world, others privately to those present on the spot; publicly for
the world was the darkness, privately the appearance of the angel, the
earthquake. When then they came and showed it (for truth shines forth,
being proclaimed by its adversaries), they again gave money, that they
might say, as it is expressed, "that His disciples came and stole Him."

   How did they steal Him? O most foolish of all men! For because of the
clearness and conspicuousness of the truth, they are not even able to make
up a falsehood. For indeed what they said was highly incredible, and the
falsehood had not even speciousness. For how, I ask, did the disciples
steal Him, men poor and unlearned, and not venturing so much as to show
themselves? What? was not a seal put upon it? What? were there not so many
watchmen, and soldiers, and Jews stationed round it? What? did not those
men suspect this very thing, and take thought, and break their rest, and
continue anxious about it? And wherefore moreover did they steal it? That
they might feign the doctrine of the resurrection? And how should it enter
their minds to feign such a thing, men who were well content to be hidden
and to live? And how could they remove the stone that was made sure? how
could they have escaped the observation of so many? Nay, though they had
despised death, they would not have attempted without purpose, and
fruitlessly to venture in defiance of so many who were on the watch. And
that moreover they were timorous, what they had done before showed clearly,
at least, when they saw Him seized, all rushed away from Him. If then at
that time they did not dare so much as to stand their ground when they saw
Him alive, how when He was dead could they but have feared such a number of
soldiers? What? was it to burst open a door? Was it that one should escape
notice? A great stone lay upon it, needing many hands to move it.

   They were right in saying, "So the last error shall be worse than the
first,"(3) making this declaration against themselves, for that, when after
so much mad conduct they ought to have repented, they rather strive to
outdo their former acts, feigning absurd fictions, and as, when He was
alive, they purchased His blood, so when He was dead and risen again, they
again by money were striving to undermine the evidence of His resurrection.
But do thou mark, I pray thee, how by their own doings they are caught
everywhere. For if they had not come to Pilate, nor asked for the guard,
they would have been more able to act thus impudently, but as it was, not
so. For indeed, as though they were laboring to stop their own mouths, even
so did they all things. For if the disciples had not strength to watch with
Him, and that, though upbraided by Him, how could they have ventured upon
these things? And wherefore did they not steal Him before this, but when ye
were come? For if they had been minded to do this, they would have done it,
when the tomb was not yet guarded on the first night, when it was to be
done without danger, and in security. For it was on the Sabbath that they
came and begged of Pilate to have the watch, and kept guard, but during the
first night none of these was present by the sepulchre.

   2. And what mean also the napkins that were stuck on with the myrrh;
for Peter saw these lying. For if they had been disposed to steal, they
would not have stolen the body naked, not because of dishonoring it only,
but in order not to delay and lose time in stripping it, and not to give
them that were so disposed opportunity to awake and seize them. Especially
when it was myrrh, a drug that adheres so to the body, and cleaves to the
clothes, whence it was not easy to take the clothes off the body, but they
that did this needed much time, so that from this again, the tale of the
theft is improbable.

   What? did they not know the rage of the Jews? and that they would vent
their anger on them? And what profit was it at all to them, if He had not
risen again?

   So these men, being conscious that they had made up all this tale, gave
money, and said, "Say ye these things, and we will persuade the governor."
For they desire that the report should be published, fighting in vain
against the truth; and by their endeavor: to obscure it, by these even
against their will they occasioned it to appear clearly. For indeed even
this establishes the resurrection, the fact I mean of their saying, that
the disciples stole Him. For this is the language of men confessing, that
the body was not there. When therefore they confess the body was not there,
but the stealing it is shown to be false and incredible, by their watching
by it, and by the seals, and by the timidity of the disciples, the proof of
the resurrection even hence appears incontrovertible.

   Nevertheless, these shameless and audacious men, although there were so
many things to stop their mouths, "Say ye," these are their words, "and we
will persuade, and will secure you." Seest thou all depraved? Pilate. for
he was persuaded? the soldiers? the Jewish people? But marvel not, if money
prevailed over soldiers. For if with His disciple it showed its might to be
so great, much more with these.

   "And this saying is commonly reported," it is said, "until this
day."(1) Seest thou again the disciples' love of truth, how they are not
ashamed of saying even this, that such a report prevailed against them.

   "Then the eleven disciples went away into Galilee, and some worshipped,
and some when they saw Him doubted."(2)

   This seems to me to be the last appearance in Galilee, when He sent
them forth to baptize. And if "some doubted," herein again admire their
truthfulness, how they conceal not even their shortcomings up to the last
day. Nevertheless, even these are assured by their sight.

   What then saith He unto them, when He seeth them? "All power is given
unto me in heaven and on earth."(3) Again He speaketh to them more after
the manner of man, for they had not yet received the spirit, which was able
to raise them on high. "Go ye, make disciples of all nations, baptizing
them in the name of the Father, and of the Son, and of the Holy Ghost:
teaching them to observe all things whatsoever I have commanded you;"(4)
giving the one charge with a view to doctrine, the other concerning
commandments. And of the Jews He makes no mention, neither brings forward
what had been done, nor upbraids Peter with his denial, nor any one of the
others with their flight, but having put into their hands a summary of the
doctrine, that expressed by the form of baptism, commands them to pour
forth over the whole world.

   After that, because he had enjoined on them great things, to raise
their courage, He says, "Lo! I am with you always, even unto the end of the
world."(5) Seest thou His own proper power again? Seest thou how those
other things also were spoken for condescension? And not with those men
only did He promise to be, but also with all that believe after them. For
plainly the apostles were not to remain here unto "the end of the world;"
but he speaks to the believers as to one body. For tell me not, saith He,
of the difficulty of the things: for "I am with you," who make all things
easy. This He said to the prophets also in the Old Testament continually,
as well to Jeremiah objecting his youth,(6) as to Moses(7) and Ezekiel(8)
shrinking from the office, "I am with you," this here also to these men.
And mark, I pray thee, the excellence of these, for the others, when sent
to one nation, often excused themselves, but these said nothing of the
sort, though sent to the world. And He reminds them also of the
consummation, that He may draw them on more, and that they may look not at
the present dangers only, but also at the good things to come that are
without end.

   "For the irksome things, saith He, that ye will undergo are finished
together with the present life, since at least even this world itself shall
come to an end, but the good things which ye shall enjoy remain immortal,
as I have often told you before." Thus having invigorated and roused their
minds, by the remembrance of that day, He sent them forth. For that day to
them that live in good works is to be desired, even as on the other hand to
those in sin, it is terrible as to the condemned.

   But let us not fear only, and shudder, but let us change too, while
there is opportunity, and let us rise out of our wickedness, for we can, if
we be willing. For if before grace many did this, much more after grace.

   3. For what grievous things are we enjoined? to cleave mountains
asunder? to fly into the air? or to cross the Tuscan sea? By no means, but
a way of life so easy, as not so much as to want any instruments, but a
soul and purpose only. For what instruments had these apostles, who
effected such things? Did they not go about with one vestment and unshod?
and they got the better of all.

   For what is difficult of the injunctions? Have no enemy. Hate no man.
Speak ill of no man. Nay, the opposites of these things are the greater
hardships. But He said, you reply, Throw away thy money. Is this then the
grievous thing? In the first place, He did not command, but advised it. Yet
even if it were a command, what is it grievous not to carry about burdens
and unseasonable cares?

   But oh covetousness! All things are become money; for this cause all
things are turned upside down. If anyone declares another happy, he
mentions this; should he pronounce him wretched, hence is derived the
description of wretchedness. And all reckonings are made on this account,
how such an one gets rich, how such an one gets poor. Should it be military
service, should it be marriage, should it be a trade, should it be what you
will that any man takes in hand, he does not apply to what is proposed,
until he see these riches are coming in rapidly upon him. After this shall
we not meet together and consult how we shall drive away this pest? Shall
we not regard with shame the good deeds of our fathers? of the three
thousand, of the five thousand, who had all things common?

   What is the profit of this present life, when we do not use it for our
future gain? How long do ye not enslave the mammon that hath enslaved you?
How long are ye slaves of money? How long have ye no love for liberty, and
do not rend in pieces the bargains of covetousness? But while, if ye should
have become slaves of men, you do all things, if any one should promise you
liberty; yet being captives of covetousness, ye do not so much as consider
how ye may be delivered from this bitter bondage. And yet the one were
nothing terrible, the other is the most bitter tyranny.

   Consider how great a price Christ paid for us. He shed His own blood;
He gave up Himself. But ye, even after all this, are grown supine; and the
most grievous thing of all is, that ye even take delight in the slavery, ye
luxuriate in the dishonor, and that, from which ye ought to flee, is become
an object of desire to you.

   But since it is right not only to lament and to blame, but also to
correct, let us see from what cause this passion and this evil have become
an object of desire to you. Whence then, whence hath this come to be an
object of desire? Because, thou sayest, it makes me to be in honor and in
security. In what kind of security, I pray thee? In the confidence, not to
suffer hunger, nor cold, not to be harmed, not to be despised. Wilt thou
then, if we promise thee this security, refrain from being rich? For if it
is for this that riches are an object of desire, if it be in your power to
have security without these, what need hast thou of these any more? "And
how is it possible," thou sayest, "for one who is not rich to attain to
this?" Nay, how is it possible (for I say the opposite thing) if one is
rich? For it is necessary to flatter many, both rulers and subjects, and to
entreat countless numbers, and to be a base slave, and to be in fear and
trembling, and to regard with suspicion the eyes of the envious, and to
fear the tongues of false accusers, and the desires of other covetous men.
But poverty is not like this, but altogether the contrary. It is a place of
refuge and security, a calm harbor, a wrestling ground, and school of
exercise to learn self-command, an imitation of the life of angels.

   Hear these things, as many as are poor; or rather also, as many as
desire to be rich. It is not poverty that is the thing to be feared, but
the not being willing to be poor. Account poverty to be nothing to fear,
and it will not be to thee a matter for fear. For neither is this fear in
the nature of the thing, but in the judgment of feeble-minded men. Or
rather. I am even ashamed that I have occasion to say so much concerning
poverty, to show that it is nothing to be feared. For if thou practise
self-command, it is even a fountain to thee of countless blessings. And if
any one were to offer thee sovereignty, and political power, and wealth,
and luxury, and then having set against them poverty, were to give thee thy
choice to take which thou wouldest, thou wouldest straightway seize upon
poverty, if indeed thou knewest the beauty thereof.

   4. And I know that many laugh, when these things are said; but we are
not troubled but we require you to stay, and soon ye will give judgment
with us. For to me poverty seems like some comely, fair, and well-favored
damsel, but covetousness like some monster shaped woman. some Scylla or
Hydra, or some other like prodigies feigned by fabulous writers.

   For bring not forward, I pray thee, them that accuse poverty, but them
that have shone thereby. Nurtured in this, Elias was caught up in that
blessed assumption. With this Eliseus shone; with this John; with this all
the apostles; but with the other, Ahab, Jezebel, Gehazi, Judas, Nero,
Caiaphas, were condemned.

   But if it please you, let us not look to those only that have been
glorious in poverty, but let us observe the beauty itself of this damsel.
For indeed her eye is clear and piercing, having nothing turbid in it, like
the eye of covetousness, which is at one time full of anger, at another
sated with pleasure, at another troubled by incontinence. But the eye of
poverty is not like this, but mild, calm, looking kindly on all, meek,
gentle, hating no man, shunning no man. For where there are riches, there
is matter for enmity, and for countless wars. The mouth again of the other
is full of insults, of a certain haughtiness, of much boasting, cursing,
deceit; but the mouth and the tongue of this are sound, filled with
continual thanksgiving, blessing, words of gentleness. of affection, of
courtesy, of praise, of commendation. And if thou wouldest see also the
proportion of her members, she is of a goodly height, and far loftier than
wealth. And if many flee from her, marvel not at it, for indeed so do fools
from the rest of virtue.

   But the poor man, thou wilt say, is insulted by him that is rich. Again
thou art declaring to me the praise of poverty. For who, I pray thee, is
blessed, the insulter, or the insulted? It is manifest that it is the
insulted person. But then, the one, covetousness, urges to insult the
other; poverty persuades to endure. "But the poor man suffers hunger," thou
wilt say. Paul also suffered hunger, and was in famine.(1) "But he has no
rest." Neither "had the Son of Man where to lay His head."(2)

   Seest thou how far the praises of poverty have proceeded, and where it
places thee, to what men it leads thee on, and how it makes thee a follower
of the Lord? If it were good to have gold, Christ, who have the unutterable
blessings, would have given this to His disciples. But now so far from
giving it them, He forbad them to have it. Wherefore Peter also, so far
from being ashamed of poverty, even glories in it, saying, "Silver and gold
have I none; but what I have give I thee."(3) And who of you would not have
desired to utter this saying? Nay, we all would extremely, perhaps some one
may say. Then throw away thy silver, throw away thy gold. "And if I throw
it away, thou wilt say, shall I receive the power of Peter?" Why, what made
Peter blessed, tell me? Was it indeed to have lifted up the lame man? By no
means, but the not having these riches, this procured him Heaven. For of
those that wrought these miracles, many fell into hell, but they, who did
those good things, attained a kingdom. And this you may learn even of Peter
himself. For there were two things that he said, "Silver and gold have I
none;" and, "In the name of Jesus Christ rise up and walk."

   Which sort of thing then made Him glorious and blessed, the raising up
the lame man, or the casting away his money? And this you may learn from
the Master of the conflicts Himself. What then doth He Himself say to the
rich man seeking eternal life? He said not, "raise up the lame," but, "Sell
thy goods, and give to the poor, and come and follow me, and thou shall
have treasure in Heaven."(4) And Peter again said not, "Behold, in Thy name
we east out devils;" although he was casting them out, but, "Behold, we
have forsaken all and followed Thee what shall we have?"(5) And Christ
again, in answering this apostle, said not, "If any man raise up the lame,"
but, "Whosoever hath forsaken houses or lands, shall receive an hundredfold
in this world, and shall inherit everlasting life."(6)

   Let us also then emulate this man, that we may not be confounded, but
may with confidence stand at the judgment seat of Christ; that we may win
Him to be with us, even as He was with His disciples. For He will be with
us, like as He was with them, if we are willing to follow them, and to be
imitators of their life and conversation. For in consequence of these
things God crowns, and commends men, not requiring of thee to raise the
dead, or to cure the lame. For not these things make one to be like Peter,
but the casting away one's goods, for this was the apostles' achievement.

   But dost thou not find it possible to east them away? In the first
place, I say, it is possible; but I compel thee not, if thou art not
willing, nor constrain thee to it; but this I entreat, to spend at least a
part on the needy, and to seek for thyself nothing more than is necessary.
For thus shall we both live our life here without trouble, and in security,
and enjoy eternal life; unto which God grant we all may attain, by the
grace and love towards man of our Lord Jesus Christ, to whom be glory and
might, together with the Father and the Holy Ghost, now and always, and
world without end. 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. (LNPF I/X, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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