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ST. JOHN CHRYSOSTOM

HOMILIES ON TITUS.

[Translated by the Rev. James Tweed, M.A., of Corpus Christi College,
Cambridge; re-edited by the Rev. Philip Schaff, D.D., LL.D.]


HOMILY I: TITUS i. 1-4.

"Paul, a servant of God, and an Apostle of Jesus Christ, according to the
faith of God's elect, and the acknowledging of the truth which is after
godliness; In hope of eternal life, which God, that cannot lie, promised
before the world began; But hath in due times manifested His word through
preaching, which is committed unto me according to the commandment of God
our Saviour; To Titus, mine own son after the common faith; Grace, mercy,
and peace, from God the Father, and the Lord Jesus Christ our Saviour."

   TITUS was an approved one of the companions of Paul; otherwise, he
would not have committed to him the charge of that whole island, nor would
he have commanded him to supply what was deficient, as he says, "That thou
shouldest set in order the things that are wanting." (Ver. 5.) He would not
have given him jurisdiction over so many Bishops, if he had not placed
great confidence in him. They say that he also was a young man, because he
calls him his son, though this does not prove it. I think that there is
mention made of him in the Acts.(1) Perhaps he was a Corinthian, unless
there was some other of the same name. And he summons Zenas, and orders
Apollos to be sent to him, never Titus. (Tit. iii. 13.) For he also attests
their superior virtue and courage in the presence of the Emperor.

   Some time seems to have since elapsed, and Paul, when he wrote this
Epistle, appears to have been at liberty. For he says nothing about his
trials, but dwells continually upon the grace of God, as being a sufficient
encouragement to believers to persevere in virtue. For to learn what they
had deserved, and to what state they had been transferred, and that by
grace, and what had been vouchsafed them, was no little encouragement. He
takes aim also against the Jews, and if he censures the whole nation, we
need not wonder, for he does the same in the case of the Galatians, saying,
"O foolish Galatians." (Gal. iii. 1.) And this does not proceed from a
censorious temper, but from affection. For if it were done for his own
sake, one might fairly blame him; but if from the fervor of his zeal for
the Gospel, it was not done reproachfully. Christ too, on many occasions,
reproached the Scribes and Pharisees, not on his own account, but because
they were the ruin of all the rest.

   And he writes a short Epistle, with good reason, and this is a proof of
the virtue of Titus, that he did not require many words, but a short
remembrance. But this Epistle seems to have been written before that to
Timothy, for that he wrote as near his end and in prison, but here, as free
and at liberty. For his saying, "I have determined to winter at Nicopolis"
(Tit. iii. 12), is a proof that he was not yet in bonds, as when he wrote
to Timothy.

   Ver. 1. "Paul, a servant of God, and an Apostle of Jesus Christ,
according to the faith of God's elect."

   You observe how he uses these expressions indifferently, sometimes
calling himself the "servant of God," and sometimes the "servant of
Christ," thus making no difference between the Father and the Son.

   "According to the faith of God's elect, and the acknowledging of the
truth which is after godliness. In hope of eternal life."

   "According to the faith of God's elect." It is because thou hast
believed, or rather because thou wast intrusted? I think he meant, that he
was intrusted with God's elect, that is, not for any achievements of mine,
nor from my toils and labors, did I receive this dignity. It was wholly the
effect of His goodness who intrusted me. Yet that the grace may not seem
without reason, (for still the whole was not of Him, for why did He not
intrust it to others?) he therefore adds, "And the acknowledging of the
truth that is after godliness." For it was for this acknowledgment that I
was intrusted, or rather it was of His grace that this too was intrusted to
me, for He was the author of this also. Whence Christ Himself said, "Ye
have not chosen Me, but I have chosen you." (John xv. 16.) And elsewhere
this same blessed one writes, "I shall know, even as also I am known." (1
Cor. xiii. 12.) And again, "If I may apprehend that, for which also I am
apprehended of Christ Jesus." (Phil. iii. 12.) First we are apprehended,
and afterwards we know: first we are known, and then we apprehend:(1) first
we were called, and then we obeyed. But in saying, "according to the faith
of the elect," all is reckoned to them, because on their account I am an
Apostle, not for my worthiness, but "for the elect's sake." As he elsewhere
says, "All things are yours, whether Paul, or Apollos." (1 Cor. iii. 21.)

   "And the acknowledging the truth that is after godliness." For there is
a truth in other things, that is not according to godliness; for knowledge
in matters of agriculture, knowledge of the arts, is true knowledge; but
this truth is after godliness. Or this, "according to faith," means that
they believed, as the other elect believed, and acknowledged the truth.
This acknowledging then is from faith, and not from reasonings.

   "In hope of eternal life." He spoke of the present life, which is in
the grace of God, and he also speaks of the future, and sets before us the
rewards that follow the mercies which God has bestowed upon us. For He is
willing to crown us because we have believed, and have been delivered from
error. Observe how the introduction is full of the mercies of God, and this
whole Epistle is especially of the same character, thus exciting the holy
man himself, and his disciples also, to greater exertions. For nothing
profits us so much as constantly to remember the mercies of God, whether
public or private. And if our hearts are warmed when we receive the favors
of our friends, or hear some kind word or deed of theirs, much more shall
we be zealous in His service when we see into what dangers we had fallen,
and that God has delivered us from them all.

   "And the acknowledging of the truth." This he says with reference to
the type. For that was an "acknowledging" and a "godliness," yet not of the
Truth,(2) yet neither was it falsehood, it was godliness, but it was in
type and figure. And he has well said, "In hope of eternal life." For the
former was in hope of the present life. For it is said, "he that doeth
these things shall live in them." (Rom. x. 5.) You see how at the beginning
he sets forth the difference of grace. They are not the elect, but we. For
if they were once called the elect, yet are they no longer called so.

   Ver. 2. "Which God, that cannot lie, promised before the world began."

   That is, not now upon a change of mind, but from the beginning it was
so foreordained. This he often asserts, as when he says, "Separated unto
the Gospel of God." (Rom. i. 1.) And again, "Whom He did foreknow, He also
did predestinate." (Rom. viii. 29.) Thus showing our high origin, in that
He did not love us now first, but from the beginning: and it is no little
matter to be loved of old, and from the beginning.

   "Which God, that cannot lie, promised." If He "cannot lie," what He has
promised will assuredly be fulfilled. If He "cannot lie," we ought not to
doubt it, though it be after death. "Which God, that cannot lie," he says,
"promised before the world began"; by this also, "before the world began,"
he shows that it is worthy of our belief. It is not because the Jews have
not come in, that these things are promised. It had been so planned from
the first. Hear therefore what he says,

   "But hath in His own(3) times manifested." Wherefore then was the
delay? From His concern for men, and that it might be done at a seasonable
time. "It is time for Thee, Lord, to work" (Ps. cxix. 125), says the
Prophet. For by "His own(1) times" is meant the suitable times, the due,
the fitting.

   Ver. 3. "But hath in due times manifested His word through preaching,
which is committed unto me."

   That is, the preaching is committed unto me. For this included
everything, the Gospel, and things present, and things future, life, and
godliness, and faith, and all things at once. "Through preaching," that is,
Openly and with all boldness, for this is the meaning of "preaching." For
as a herald proclaims(2) in the theater in the presence of all, so also we
preach, adding nothing, but declaring the things which we have heard. For
the excellence of a herald consists in proclaiming to all what has really
happened, not in adding or taking away anything. If therefore it is
necessary to preach, it is necessary to do it with boldness of speech.
Otherwise, it is not preaching. On this account Christ did not say, Tell it
"upon the housetops," but "preach upon the housetops" (Matt. x. 27);
showing both by the place and by the manner what was to be done.

   "Which is committed unto me according to the commandment of God our
Saviour."

   The expressions, "committed unto me," and "according to the
commandment," show the matter to be worthy of credit, so that no one should
think it discreditable, nor be hesitating about it, or discontented. If
then it is, a commandment, it is not at my disposal. I fulfill what is
commanded. For of things to be done, some are in our power, others are not.
For what He commands, that is not in our power, what He permits, is left to
our choice. For instance, "Whosoever shall say to his brother, Thou fool,
shall be in danger of hell fire." (Matt. v. 22.) This is a commandment. And
again, "If thou bring thy gift to the altar, and there rememberest that thy
brother hath aught against thee, leave there thy gift before the altar, and
go thy way; first be reconciled to thy brother, and then come and offer thy
gift." (Matt. v. 23, 24.) This also is a command. But when He says, "If
thou wilt be perfect, go and sell all that thou hast" (Matt. xix. 21): and,
"He that is able to receive it, let him receive it" (Matt. xix. 12): this
is not a command, for He makes His hearer the disposer of the matter, and
leaves him the choice, whether he will do it or not. For these things we
may either do or not do. But commandments are not left to our choice, we
must either perform them, or be punished for not doing so. This is implied
when he says, "Necessity is laid upon me; yea woe is unto me, if I preach
not the Gospel." (1 Cor. ix. 16.) This I will state more plainly, that it
may be manifest to all. For instance, He that is intrusted with the
government of the Church, and honored with the office of a Bishop, if he
does not declare to the people what they ought to do, will have to answer
for it. But the layman is under no such obligation. On this account Paul
also says, "According to the commandment of God our Saviour," I do this.
And see how the epithets fit in to what I have said. For having said above,
"God who cannot lie," here he says, "According to the commandment of God
our Saviour." If then He is our Saviour, and He commanded these things with
a view that we should be saved, it is not from a love of command. It is a
matter of faith, and the commandment of God our Saviour.

   "To Titus mine own(3) son," that is, my true son. For it is possible
for men not to be true sons, as he of whom he says, "If any man that is
called a brother be a fornicator, or covetous, or an idolater, or a railer,
or a drunkard, with such an one no not to eat." (1 Cor. v. 11.) Here is a
son,(4) but not a true son. A son indeed he is, because he has once
received the grace, and has been regenerated: but he is not a true son,
because he is unworthy of his Father, and a deserter to the usurped
sovereignty of another. For in children by nature, the true and the
spurious are determined by the father that begot, and the mother who bore
them. But it is not so in this case, but it depends on the disposition. For
one who was a true son may become spurious, and a spurious son may become a
true one. For it is not the force of nature, but the power of choice, on
which it depends, whence it is subject to frequent changes. Onesimus was a
true son, but he Was again not true, for he became "unprofitable"; then he
again became a true son, so as to be called by the Apostle his "own
bowels." (Philem. 12.)

   Ver. 4. "To Titus, mine own son after the common faith."

   What is "after the common faith"? After he had called him his own son,
and assumed the dignity of a father, hear how it is that he lessens and
lowers that honor. He adds, "After the common faith"; that is, with respect
to the faith I have no advantage over thee; for it is common, and both thou
and I were born by it. Whence then does he call him his son? Either only
wishing to express his affection for him, or his priority in the Gospel, or
to show that Titus had been enlightened by him. On this account he calls
the faithful both children and brethren; brethren, because they were born
by the same faith; children, because it was by his hands. By mentioning the
common faith, therefore, he intimates their brotherhood.

   Ver. 4. "Grace and peace from God the Father, and the Lord Jesus Christ
our Saviour."

   Because he had called him his son, he adds, "from God the Father," to
elevate his mind by showing whose son he was, and by not only naming the
common faith, but by adding "our Father," he implies that he has this honor
equally with himself. MORAL. Observe also how he offers the same prayers
for the Teacher, as for the disciples and the multitude. For indeed he
needs such prayers as much, or rather more than they, by how much he has
greater enmities to encounter, and is more exposed to the necessity of
offending God. For the higher is the dignity, the greater are the dangers
of the priestly office. For one good act in his episcopal office is
sufficient to raise him to heaven and one error to sink him to hell itself.
For to pass over all other cases of daily occurrence, if he happens, either
from friendship or any other cause, to have advanced an unworthy person to
a Bishopric, and have committed to him the rule of a great city, see to how
great a flame he renders himself obnoxious. For not only will he have to
account for the souls that are lost, for they are lost through the man's
irreligion, but for all that is done amiss by the other. For he that is
irreligious in a private station will be much more so when he is raised to
power. It is much indeed, if a pious man continue such after his elevation
to rule. For he is then more strongly assailed by vainglory, and the love
of wealth, and self-will, when office gives him the power; and by offenses,
insults, and reproaches, and numberless other evils. If therefore any one
be irreligious, he will become more so when raised to office; and he who
appoints such a ruler will be answerable for all the offenses committed by
him, and for the whole people. But if it is said of him who gives offense
to one soul, "It were better for him that a millstone were hanged about his
neck, and that he were drowned in the depth of the sea" (Matt. xviii. 6);
what will he have to suffer who offends so many souls, whole cities and
populations, and multitudes of families,(1) men, women, children, citizens,
and husbandmen, the inhabitants of the city itself, and of all places
subject to it? To say thrice as much more is to say nothing, so severe is
the vengeance and the punishment to which he will be obnoxious. So that a
Bishop especially needs the grace and peace of God. For if without these he
governs the people, all is ruined and lost, for want of those helms. And
though he be skilled in the art of steering, he will sink the vessel and
those that sail in it, if he has not these helms, "the grace and peace of
God."

   Hence I am struck with astonishment at those who desire so great a
burden. Wretched and unhappy man, seest thou what it is thou desirest? If
thou art by thyself, unknown and undistinguished, though thou committest
ten thousand faults, thou hast only one soul for which to give an account,
and for it alone wilt thou be answerable. But when thou art raised to this
office, consider for how many persons thou art obnoxious to punishment.
Hear what Paul says, "Obey them that have the rule over you, and submit
yourselves: for they watch for your souls as they that must give account."
(Heb. xiii. 17.) But dost thou desire honor and power? But what pleasure is
there in this honor? I confess, I see not. For to be a ruler indeed is not
possible, since it depends upon those under thy rule to obey or not. And to
any one who considers the matter closely; it will appear that a Bishop does
not so much come to rule, as to serve a multitude of masters, who are of
opposite desires and sentiments. For what one commends, another blames;
what this man censures, that admires. To whom therefore shall he listen,
with whom shall he comply? It is impossible! And the slave that is bought
with money complains if his master's commands are contrary to each other.
But shouldest thou grieve, when so many masters give the contrary orders,
thou art condemned even for this, and all mouths are opened against thee.
Tell me then, is this honor, is this rule, is this power?

   One who holds the Episcopal office has required a contribution of
money. He who is unwilling to contribute not only withholds it, but that he
may not seem to withhold it from indifference, he accuses his Bishop. He is
a thief, he says, a robber, he engulfs the goods of the poor, he devours
the rights of the needy. Cease thy calumnies! How long wilt thou say these
things? Wilt thou not contribute? No one compels thee, there is no
constraint. Why dost thou revile him who counsels and advises thee? Is any
one reduced to need, and he from inability, or some other hindrance, has
not lent a hand? No allowance is made for him, the reproaches in this case
are worse than in the other. This then is government! And he cannot avenge
himself. For they are his own bowels, and as though the bowels be swollen,
and though they give pain to the head and the rest of the body, we venture
not on revenge, we cannot take a sword and pierce them; so if one of those
under our rule be of such sort, and create trouble and disorder by these
accusations, we dare not avenge ourselves, for this would be far from the
disposition of a father, but we must endure the grief till he becomes sound
and well.

   The slave bought with money has an appointed work, which when he has
performed, he is afterwards his own master. But the Bishop is distracted on
every side and is expected to do many things that are beyond his power. If
he knows not how to speak, there is great murmuring; and if he can speak,
then he is accused of bring vainglorious. If he cannot raise the dead, he
is of no worth, they say: such an one is pious, but this man is not. If he
eats a moderate meal, for this he is accused, he ought to be strangled,
they say. If he is seen at the bath,(1) he is much censured. In short, he
ought not to look upon the sun! If he does the same of a house and
servants, on what account is he set over me? But he has domestics to
minister to him, and an ass to ride upon, why then is he set over me? But
say, ought he then to have no one to wait upon him? Ought he himself to
light his own fire, to draw water, to cleave wood, to go to market? How
great a degradation would this be! Even the holy Apostles would not that
any ministers of the word should attend upon the tables of the widows, but
they considered it a business unworthy of them: and would you degrade them
to the offices of your own domestics? Why dost not thou, who commandest
these things, come and perform these services? Tell me, does not he
minister to thee a better service than thine, which is bodily? Why dost
thou not send thy domestic to wait upon him? Christ washed the feet of His
disciples; is it a great thing for thee to give this service to thy
Teacher? But thou an not willing to render it thyself, and thou grudgest it
to him. Ought he then to draw his livelihood from heaven? But God wills not
so.

   But you say, "Had the Apostles free men to serve them?" Would you then
hear how the Apostles lived? They made long journeys, and free men and
honorable women laid down their lives and souls for their relief. But hear
this blessed Apostle thus exhorting; "Hold such in reputation" (Phil. ii.
29, 30): and again, "Because for the work of Christ he was nigh unto death,
not regarding his life, to supply your lack of service toward me." See What
he says! but thou hast not a word to throw away upon thy spiritual father,
much less wilt thou submit to any danger in his behalf. But thou sayest,
"He ought not to frequent the bath." And where is this forbidden? there is
nothing honorable in being unclean.

   These axe not the things we find blamed or applauded at all. For the
qualities which a Bishop is required to possess are different, as to be
blameless, sober, orderly, hospitable, apt to teach. These the Apostle
requires, and these we ought to look for in a ruler of the Church, but
nothing further. Thou art not more strict than Paul, or rather more strict
than the Spirit.  If he be a striker, or violent, or cruel, and unmerciful,
accuse him. These things are unworthy of a Bishop. If he be luxurious, this
also is censurable. But if he takes care of his body that he may minister
to thee, if he attends to his health that he may be useful, ought he for
this to be accused? Knowest thou not that bodily infirmity no less than
infirmity of soul injures both us and the Church? Why otherwise, does Paul
attend to this matter, in writing to Timothy, "Use a little wine for thy
stomach's sake, and thy often infirmities"? (1 Tim. v. 23.) For if we could
practice virtue with the soul alone, we need not take care of the body. And
why then were we born at all? But if this has contributed a great share, is
it not the extreme of folly to neglect it?

   For suppose a man honored with the Bishopric, and intrusted with a
public charge of the Church, and let him in other respects be virtuous, and
have every quality, which a priest ought to possess, yet let him be always
confined to his bed by reason of great infirmity, what service will he be
able to render? Upon what mission can he go? what visitation can he
undertake? whom can he rebuke or admonish? These things I say, that you may
learn not causelessly to accuse him, but rather may receive him favorably;
as also that if any one desire rule in the Church, seeing the shower of
abuse that attends it, he may quench that desire. Great indeed is the
danger of such a station, and it requires "the grace and peace of God."
Which that we may have abundantly, do you pray for us, and we for you, that
practicing virtue aright we may so obtain the blessings promised, through
Jesus Christ, with whom, &c.

HOMILY II: TITUS i. 5, 6.

"For this cause left I thee in Crete, that thou shouldest set in order the
things that are wanting, and ordain elders in every city as I had appointed
thee: If any be blameless, the husband of one wife, having faithful
children, not accused of riot, or unruly."

   THE whole life of men in ancient times was one of action and
contention; ours on the contrary is a life of indolence. They knew that
they were brought into the world for this purpose, that they might labor
according to the will of Him who brought them into it; but we, as if
spiritual things. I speak not only of the Apostles, but of those that
followed them. You see them accordingly traversing all places, and pursuing
this as their only business, living altogether as in a foreign land, as
those who had no city upon earth. Hear therefore what the blessed Apostle
saith,

   "For this cause left I thee in Crete."

   As if the whole world had been one house, they divided it among
themselves, administering its affairs everywhere, each taking care of his
several portion of it.

   "For this cause left I thee in Crete, that thou shouldest set in order
the things that are [R. V. were] wanting."

   He does not command this in an imperious manner; "that thou shouldest
set in order," he says. Here we see a soul free from all envy, seeking
everywhere the advantage of his disciples, not curiously solicitous,
whether the good was done by himself or by another. For where he in his own
person set it in order. But those things which were rather attended with
honor and praise he committed to his disciple, as the ordination of
Bishops, and such other things as required some farther arrangement,(1) or,
so to speak, to be brought to greater perfection. What sayest thou? does he
farther set in order thy work? and dost thou not think it a disgrace
bringing shame upon thee? By no means; for I look only to the common good,
and whether it be done by me, or by another, it makes no difference to me.
Thus it becomes him to be affected who presides in the Church, not to seek
his own honor, but the common good.

   "And ordain elders in every city," here he is speaking of Bishops, as
we have before said,(2) "as I had appointed thee. If any is blameless." "In
every city," he says, for he did not wish the whole island to be intrusted
to one, but that each should have his own charge and care, for thus he
would have less labor himself, and those under his rule would receive
greater attention, if the Teacher had not to go about to(3) the presidency
of many Churches, but was left to be occupied with one only and to bring
that into order.

   Ver. 6. "If any be blameless, the husband of one wife, hating faithful
children, not accused  of riot, or unruly."

   Why does he bring forward such an one? To stop the mouths of those
heretics, who condemned marriage, showing that it is not an unholy thing in
itself, but so far honorable, that a married man might ascend the holy
throne; and at the same reproving the wanton, and not permitting their
admission into this high office who contracted a second marriage. For he
who retains no kind regard for her who is departed, how shall he be a good
president? and what accusation would he not incur? For you all know, that
though it is not forbidden by the laws to enter into a second marriage, yet
it is a thing liable to many ill constructions. Wishing therefore a ruler
to give no handle for reproach to those under his rule, he on this account
says, "If any be blameless"(4) that is, if his life be free from reproach,
if he has given occasion to no one to assail his character. Hear what
Christ says, "If the light that is in thee be darkness, how great is that
darkness!" (Matt. vi. 23.)

   "Hating faithful children, not accused of riot, or unruly"

   We should observe what care he bestows upon children. For he who cannot
be the instructor of his own children, hew should he be the Teacher of
others? If he cannot keep in order those whom he has had with him from the
beginning, whom he has brought up, and without? For if the incompetency(5)
of the father had not been great, he would not have allowed those to become
bad whom from the first he had under his power. For it is not possible,
indeed it is not, that one should turn out ill who is brought up with much
care, and has received great attention. Sins are not so prevalent by
nature, as to overcome so much previous care. But if, occupied in the
pursuit of wealth, he has made his children a secondary concern, and not
bestowed much care upon them, even so he is unworthy. For if when nature
prompted, he was so void of affection or so senseless, that he thought more
of his wealth than of his children, how should he be raised to the
Episcopal throne, and so great rule? For if he was unable to restrain them
it is a great proof of his weakness; and if he was unconcerned, his want of
affection is much to be blamed. He then that neglects his own children, how
shall he take care of other men's? And he has not only said, "not riotous,"
but not even "accused of riot." There must not be an ill report, or such an
opinion of them.

   Ver. 7. "For a Bishop must be blameless, as the steward of God; not
self-willed, not soon angry, not given to wine, no striker."

   For a ruler without, as he rules by law and compulsion, perhaps does
not consult the wishes of those under his rule. But he who ought to rule
men with their own consent, and who will be thankful for his rule, if he so
conduct himself as to do everything of his own will and share counsels with
no one, makes his presidency tyrannical rather than popular. For he must be
"blameless, as the steward of God, not self-willed, not soon angry." For
how shall he instruct others to rule that passion, who has not taught
himself? For power leads on to many temptations, it makes a man more harsh
and difficult to please, even him that was very mild, surrounding him with
so many occasions of anger. If he have not previously practiced himself in
this virtue, he will grow harsh, and will injure and destroy much that is
under his rule.

   "Not given to wine,(1) no striker." Here he is speaking of the insolent
man. For he should do all things by admonition or rebuke, and not by
insolence. What necessity, tell me, for insult? He ought to terrify, to
alarm, to penetrate the soul with the threat of hell. But he that is
insulted becomes more impudent, and rather despises him that insults him.
Nothing produces contempt more than insult; it disgraces the insolent
person, and prevents his being respected, as he ought to be. Their
discourse ought to be delivered with much caution. In reproving sins they
should bear in mind the future judgment, but keep clear of all insolence.
Yet if any prevent them from doing their duty, they must prosecute the
matter with all authority. "Not a striker," he says. The teacher is the
physician of souls. But the physician does not strike, but heals and
restores him that has stricken him. "Not given to filthy lucre."

   Ver. 8. "But a lover of hospitality, a lover of good men, sober, just,
holy, temperate."

   Ver. 9. "Holding fast the faithful word as he has been taught."

   You see what intensity of virtue he required. "Not given to filthy
lucre," that is, showing great contempt for money. "A lover of hospitality,
a lover of good men, sober, just, holy"; he means, giving away all his
substance to them that need. "Temperate"; he speaks not here of one who
fasts, but of one who commands his passions his tongue, his hands, his
eyes. For this is temperance, to be drawn aside by no passion.

   "Holding fast the faithful word as he hath been taught." By "faithful"
is here meant "true," or that which was delivered through faith, not
requiring reasonings, or questionings.

   "Holding fast," that is, having care of it, making it his business.
What then, if he be ignorant of the learning that is without? For this
cause, he says, "the faithful word, according to teaching."(2)

   "That he may be able both to exhort, and to convince the gainsayers."

   So that there is need not of pomp of words, but of strong minds, of
skill in the Scriptures and of powerful thoughts. Do you not see that Paul
put to flight the whole world, that he was more powerful than Plato and all
the rest? But it was by miracles, you say. Not by miracles only, for if you
peruse the Acts of the Apostles, you will find him often prevailing by his
teaching previously to his miracles.

   "That he may be able by sound doctrine to exhort," that is, to retain
his own people, and to overthrow the adversaries. "And to convince the
gainsayers." For if this is not done, all is lost. He who knows not how to
combat the adversaries, and to "bring every thought into captivity to the
obedience of Christ," and to beat down reasonings, he who knows not what he
ought to teach with regard to right doctrine, far from him be the Teacher's
throne. For the other qualities may be found in those under his rule, such
as to be "blameless, to have his children in subjection, to be hospitable,
just, holy." But that which characterizes the Teacher is this, to be able
to instruct in the word, to which no regard is now paid.

   Ver. 10. "For there are many unruly and vain talkers and deceivers,
especially they of the circumcision;"

   Ver. 11. "Whose mouths must be stopped." Seest thou how he shows that
they are such? From their not wishing to be ruled, but to rule. For he has
glanced at this. When therefore thou canst not persuade them, do not give
them charges, but stop their mouths for the benefit of others. But of what
advantage will this be, if they will not obey, or are unruly? Why then
should he stop their mouths? In order that others may be benefited by it.

   "Who subvert whole houses, teaching things which they ought not for
filthy lucre's sake."

   For if he has undertaken the office of a Teacher, and is not able to
combat these enemies, and to stop their mouths who are so shameless, he
will become in each case the cause of their destination who perish. And if
some one has thus advised, "Seek not to be a judge, unless thou canst take
away iniquity" (Ecclus. vii. 6); much more may we say here, "Seek not to be
a Teacher, if thou art unequal to the dignity of the office; but though
dragged to it, decline it." Dost thou see that the love of power,(1) the
says, "for filthy lucre's sake."

   MORAL. For there is noting which is not down, and dim the clearness of
the mental sight, but especially does the mad desire of glory. For a
contempt for money any one may easily attain, but to despise the honor that
proceeds from the multitude, requires a great effort, a philosophic temper,
a certain angelic soul that reaches to the very summit of heaven. For there
is no passion so tyrannical, so universally prevalent, in a greater or less
degree indeed but still everywhere. How then shall we subdue it, if not
wholly, yet in some little part? By looking up to heaven, by setting God
before our eyes, by entertaining thoughts superior to early things.
Imagine, when thou desirest glory, that thou hast already attained it, and
mark the end, and thou wilt find it to be nothing. Consider with what loss
it is attended, of how many and how great blessings it will deprive thee.
For thou wilt undergo the toils and danger, yet be deprived of the fruits
and rewards of them. Consider that the majority are bad, and despise their
opinion. In the case of each individual, consider what the man is, and thou
wilt see how ridiculous a thing is glory, that it is rather to be called
shame.

   And after this, lift up thy thoughts to the theater(2) above. When in
doing any good thou and thou seekest for some spectators of the action, and
art in travel to be seen, reflect that God beholds thee, and all that
desire will be extinguished. Retire from the earth, and look to that
theater that is in Heaven. If men should praise thee, yet hereafter they
will blame thee, will envy thee, will assail thy character; or if they do
not, yet their praise will not benefit thee. It is not so with God. He
delights in praising our virtuous deeds. Hast thou spoken well, and
obtained applause? What hast thou gained? For if those who applauded thee
were benefited, changed in their minds become better men, and had desisted
from their evil deeds, then mightest thou indeed rejoice, not at the
praises bestowed, but at the wonderful change for the better. But if they
continue their praises, and loud plaudits, but gain no good by what they
applaud, thou oughtest rather to grieve: for these things turn to their
judgment and condemnation? But thou obtainest glory for thy piety. If thou
art truly pious, and conscious of no guilt, thou shouldest rejoice, not
because thou are reputed pious but because thou art so. But if, without
bring so, thou desirest the good opinion of the multitude, consider that
they will not be thy judges at the last day, but He who knoweth perfectly
the things that are hid. And if while conscious of guilt, thou art supposed
by  all to be pure, intend of rejoicing thou shouldest grieve and mourn
bitterly, keeping constantly in view that Day, in which all things will be
revealed, in which the hidden things of darkness will be brought to light.

   Dost thou enjoy honor? reject it, knowing that it renders thee a
debtor. Does no one honor thee? thou oughtest to rejoice at it. For God
will not lay(4) to thy charge this, among other things, that thou hast
enjoyed honor. Seest thou not that God upbraids Israel with this among
other things, by his prophet, "I took of your sons for Prophets, and of
your young men for sanctification"? (Amos ii. 11, Sept.) Thou wilt
therefore gain this advantage at least, that thou wilt not aggravate thy
punishment. For he who is not honored in the present life, who is despised,
and held in no consideration, but is insulted and scorned, gains this at
least, if nothing else, that he has not to answer for being honored by his
fellow-servants.(5) And on many other accounts he gains(6) by it. He is
brought down and humbled, nor if he would, can he be high-minded, if(7) he
takes the more heed to himself. But he, who enjoys more honor, besides
being responsible for great debts, is lifted up into arrogance and
vainglory, and becomes the slave of men; and as this tyranny increases, he
is compelled to do many things which he would not.

   Knowing therefore that it is better to want glory, than to possess it
let us not seek for fled, shall not see the kingdom of heaven. This is not
my own saying. I speak not my own words, but those of the Spirit of God. He
shall not see it, though he practice virtue. For he saith, "They have their
reward." (Matt. vi. 5.) He then, who has no reward to receive, how shall he
see the kingdom of heaven? I forbid thee not to desire glory, but I would
wish it to be the true glory, that which proceeds from God. "Whose praise,"
it is said, "is not of men, but of God." (Rom. ii. 29.) Let us be pious in
secret not cumbered with parade, and show, and hypocrisy.(5) Let us cast
away the sheep's clothing and rather let us become sheep. Noting is more
worthless than the glory of men. Should thou see a company of little
children, mere sucklings, wouldest thou desire glory from them? (1) Be thus
affected towards all men with respect to glory.

   It is for this reason called vainglory. Dost thou see the masks worn by
stage-players? how beautiful and splendid they are, fashioned to the
extreme height of elegance. Canst thou show me any such real countenance?
By no means. What then? didst thou ever fall in love with them? No.
Wherefore? Because they are empty, imitating beauty, but not being really
beautiful. Thus human glory is empty, and an imitation of glory: it is not
true glory. That beauty only which is natural, which is within, is lasting:
that which is put on externally often conceals deformity, conceals it from
men until the evening. But when the theater breaks-up, and the masks are
taken off, each appears what he really is.

   Let us therefore pursue truth, and not be as if we were on the stage
and acting a part. For of what advantage is it, tell me, to be gazed at by
a multitude? It is vainglory, and nothing else. For return to thy house,
and solitude, and immediately all is gone.  Thou hast gone to the market-
place, thou hast turned upon thee the eyes of all present. What hast thou
gained? Nothing. It vanished, and passed away like dissolving smoke. Do we
then love things thus unsubstantial? How unreasonable is this! what
madness! To one thing only let us look, to the us, we shall despise,
deride, and reject it. We shall be affected as those who desire gold, but
receive clay. Let not any one praise thee, for it profits nothing; and if
he blame thee, it harms thee not. But with God praise and blame are
attended with real gain and loss, whilst all is vain that proceeds from
men. And herein we are made like unto God, that He needs not glory from
men. "I receive not" said Christ "honor from men." (John v. 41.) Is this
then a light thing, tell me? When thou art unwilling to despise glory, say,
"By despising it, I shall resemble God," and immediately thou wilt despise
it. But it is impossible that the slave of glory should not be a slave to
all, more servile than slaves in reality. For we do not impose upon our
slaves such tasks, as glory exacts from her captives. Base and shameful are
the things she makes them say, and do,(2) and suffer, and when she sees
them obedient, she is the more urgent in her commands.

   Let us fly then, I entreat you, let us fly from this slavery. But how
shall we be able? If we think seriously(3) of what is in this world, if we
observe that things present are a dream, a shadow, and nothing better; we
shall easily overcome this desire, and neither in little nor in great
things shall be led captive by it. But if in little things we do not
despise it, we shall easily be overcome by it in the most important. Let us
therefore remove far from us the sources of it, and these are, folly, and
meanness of mind, so that, if we assume a lofty spirit, we shall be able to
look beyond honor from the multitude, and to extend our views to heaven,
and obtain the good things there. Of which God grant that we may all be
partakers, by the grace and lovingkindness of our Lord Jesus Christ, with
whom, &c.

HOMILY III: TITUS i. 12-14.

"One of themselves, even a prophet of their own, said, TheCreatians are
always liars, evil beasts, flow bellies. This witness is true. Wherefore
rebuke them sharply, that they maybe sound in the faith; Not giving heed to
Jewish fables, and commandments of men, that turn born the truth."

   THERE are several questions here. First, who it was that said this?
Secondly, why Paul quoted it? Thirdly, why he brings forward a testimony
that is not correct? Let us then offer a seasonable solution of these,
having premised some other things. For when Paul was discoursing to the
Athenians, in the course of his harangue he quoted these words, "To the
Unknown God": and again, "For we also are His offspring, as certain also of
your own poets have said." (Acts xvii. 23, 28.) It was Epimenides(1) who
said Jove." On account of this inscription, then, the poet ridiculing the
Cretans as liars, as he proceeds, introduces, to increase the ridicule,
this passage.

           For even a tomb, O King, of thee
   They made, who never diedst, but aye shalt be.

Jupiter is immortal: for he says, "this witness is true"! What shall we say
then? Or rather how shall we solve this? The Apostle has not said this, but
simply and plainly applied this testimony to their habit of falsehood. Else
why has he not added," For even a tomb, O king, of thee, they made"? So
that the Apostle has not said this, but only that one had well said, "The
Cretians are always liars." But it is not only from hence that we are
confident that Jupiter is not a God. From many other arguments we are able
to prove this, and not from the testimony of the Cretans. Besides, he has
not said, that in this they were liars. Nay and it is more probable that
they were deceived as to this point too(2) For they believed in other gods,
on which account the Apostle calls them liars.

   And as to the question, why does he cite the testimonies of the Greeks?
It is because we put them most to confusion when we bring our testimonies
and accusations from their own writers, when we make those their accusers,
who are admired among themselves. For this reason he elsewhere quotes those
words, "To the Unknown God." For the Athenians, as they did not receive all
their gods from the beginning, but from time to time admitted some other,
as those from the Hyperboreans, the worship of Pan and the greater and the
lesser mysteries, so these same, conjecturing that besides these there
might be some other God, of whom they almost implying, "if there might be
some God unknown to them." He therefore said to them, Him whom you have by
anticipation acknowledged, I declare to you. But those words, "We also are
His offspring" are quoted from Aratus, who having preciously said, "Earth's
paths are full of Jove, the sea is full"--adds, "For we justly nor properly
applied to Jupiter, this he restores to God, since the name of God belongs
to Him alone, and is not lawfully bestowed upon idol.

   And from what writers should he address them? From the Prophets? They
would not have be- For this reason he says, "Unto the Jews I became as a
Jew, to them that are without law, as without law, to those that are under
the Law, as under the Law." (1 Cor. ix. 20, 21.) Thus does God too, as in
the case of the wise men, He does not conduct them by an Angel, nor a
Prophet, nor an Apostle, nor an Evangelist but how? By a start For as their
art made them conversant with these, He made use of such means to guide
them. So in the case of the oxen, that drew the ark. "If it goeth up by the
way of his own coast, then He hath done us this great evil" (1 Sam. vi. 9),
as their prophets suggested. Do these prophets then speak the truth? No;
but he refutes and confounds them out of their own mouths. Again, in the
case of the witch, because Saul believed in her, he caused him to hear
through her what was about to befall him. Why then did Paul stop the mouth
of the spirit, that said, "These men are the servants of the most high God,
which show unto us the way of salvation"? (Acts XVI. 17.) And why did
Christ hinder the devils from speaking of Him? In this case there was
reason, since the miracles were going on. For here it was not a star that
proclaimed Him, but He Himself; and the demons again were not worshiped(1);
for it was not an image that spoke, that it should be forbidden. He also
suffered Balaam to bless, and did not restrain him. Thus He everywhere
condescends.

   And what wonder? for He permitted opinions erroneous, and unworthy of
Himself, to prevail, as that He was a body formerly,(2) and that He was
visible. In opposition to which He says, "God is a Spirit." (John iv. 24.)
Again, that He delighted in sacrifices, which is far from His nature. And
He utters words at variance with His declarations of Himself, and many such
things. For He nowhere considers His own dignity, but always what will be
profitable to us. And if a father considers not his own dignity, but talks
lispingly with his children, and calls their meat and drink not by their
Greek names, but by some childish and barbarous words, much more doth God.
Even in reproving He condescends, as when He speaks by the prophet, "Hath a
nation changed their gods?" (Jer. ii. 11), and in every part of Scripture
there are instances of His condescension both in words and actions.

   Ver. 13. "Wherefore rebuke them sharply, that they may be sound in the
faith."

   This he says, because their disposition was froward, deceitful, and
dissolute. They have these numberless bad qualities; and because they are
prone to lying, deceiving, gluttonous, and slothful, severe reproof is
necessary. For such characters will not be managed by mildness, "therefore
rebuke them." He speaks not here of Gentiles, but of his own people.
"Sharply." Give them, he says, a stroke that cuts deep. For one method is
not to be employed with all, but they are to be differently dealt with,
according to their various characters and dispositions. He does not here
have recourse to exhortation. For as he who treats with harshness the meek
and ingenuous, may destroy them; so he who flatters one that requires
severity, causes him to perish, and does not suffer him to be reclaimed.

   "That they may be sound in the faith."

   This then is soundness, to introduce nothing spurious, nor foreign. But
if they who are scrupulous about meats are not sound, but are sick and
weak; for, "Them that are weak," he says, "receive ye, but not to doubtful
disputations" (Rom xiv. 1); what can be said of those who observe the same
fasts, (with the Jews,) who keep the sabbaths, who frequent the places that
are consecrated by them? I speak of that at Daphne,(3) of that which is
called the cave of Matrona, and of that plain in Cilicia, which is called
Saturn's. How are these sound? With them a heavier stroke is necessary. Why
then does he not do the same with the Romans? Because their dispositions
were different, they were of a nobler character.

   Ver. 14. "Not giving heed," he says, "to Jewish fables."

   The Jewish tenets were fables in two ways, because they were
imitations, and because the thing was past its season, for such things
become fables at last. For when a thing ought not to be done, and being
done, is injurious, it is a fable even as it is useless. As then those(4)
ought not to be regarded, so neither ought these. For this is not being
sound. For if thou believest the Faith, why dost thou add other things, as
if the faith were not sufficient to justify? Why dost thou enslave thyself
by subjection to the Law? Hast thou no confidence in what thou believest?
This is a mark of an unsound and unbelieving mind. For one who is faithful
does not doubt, but such an one evidently doubts.

   Ver. 15. "Unto the pure," he says, "all things are pure."

   Thou seest that this is said to a particular purpose.

   "But unto them that are defiled and unbelieving is nothing pure."

   Things then are not clean or unclean from their own nature, but from
the disposition of him who partakes of them.

   "But even their mind and conscience is defiled."

   Ver. 16. "They profess that they know God; but in works they deny Him,
being abominable, and disobedient, and to every good work reprobate."

   The swine therefore is clean. Why then was it forbidden as unclean? It
was not unclean by nature; for, "all things are pure." Nothing is more
unclean than a fish, inasmuch as it even feeds upon human flesh. But it was
permitted and considered clean. Nothing is more unclean than a bird, for it
eats worms; or than a stag, which is said to have its name(1) from eating
serpents. Yet all these were eaten. Why then was the swine forbidden, and
many other things? Not because they were unclean, but to check excessive
luxury. But had this been said, they would not have been persuaded; they
were restrained therefore by the fear of uncleanness. For tell me, if we
enquire nicely into these things, what is more unclean than wine; or than
water, with which they mostly purified themselves? They touched not the
dead, and yet they were cleansed by the dead, for the victim was dead, and
with that they were cleansed. This therefore was a doctrine for children.
In the composition of wine does not dung form a part? For as the vine draws
moisture from the earth, so does it from the dung that is thrown upon it.
In short, if we wish to be very nice, everything is unclean, otherwise if
we please not to be nice, nothing is unclean. Yet all things are pure. God
made nothing unclean, for nothing is unclean, except sin only. For that
reaches to the soul, and defiles it. Other uncleanness is human prejudice.

   "But unto them that are defiled and unbelieving is nothing pure; but
even their mind and conscience is defiled."

   For how can there be anything unclean among the pure? But he that has a
weak soul makes everything unclean, and if there be set abroad a scrupulous
enquiry into what is clean or unclean, he will touch nothing. For even
these things are not clean, I speak of fish, and other things, according to
their notions; (for "their mind and conscience," he says, "is defiled,")
but all are impure. Yet Paul says not so; he turns the whole matter upon
themselves. For nothing is unclean, he says, but themselves, their mind and
their conscience; and nothing is more unclean than these;(2) but an evil
will is unclean.

   "They profess that they know God, but in works they deny Him, being
abominable and disobedient, and unto every good work reprobate."

   ii. 1. "But speak thou the things that become sound doctrine."

   This then is uncleanness. They are themselves unclean. But be not thou
silent on that account. Do thy part, although they may not receive thee.
Advise and counsel them, though they may not be persuaded. Here he censures
them more severely. For they who are mad imagine that nothing stands still,
yet this arises not from the objects that are seen, but from the eyes that
see. Because they are unsteady and giddy, they think that the earth turns
round with them, which yet turns not, but stands firm. The derangement(3)
is of their own state, not from any affection of the element. So it is
here, when the soul is unclean, it thinks all things unclean. Therefore
scrupulous observances are no mark of purity, but it is the part of purity
to be bold in all things. For he that is pure by nature ventures upon all
things, they that are defiled, upon nothing. This we may say against
Marcion. Seest thou that it is a mark of purity to be superior to all
defilement, to touch nothing implies impurity. This holds even with respect
to God. That He assumed flesh is a proof of purity; if through fear He had
not taken it, there would have been defilement. He who eats not things that
seem unclean, is himself unclean and weak, he who eats, is neither. Let us
not call such pure, they are the unclean. He is pure, who dares to feed
upon all things. All this caution we ought to exercise towards the things
that defile the soul. For that is uncleanness, that is defilement. None of
these things is so. Those who have a vitiated palate think what is set
before them is unclean, but this is the effect of their disorder. It
becomes us therefore to understand the nature of things pure, and things
unclean.

   MORAL. What then is unclean? Sin, malice, covetousness, wickedness.(4)
As it is written: "Wash you, make you clean, put away the evil of your
doings." (Isa. i. 16.) "Create in me a clean heart, O God." (Ps. li. 10.)
"Depart ye, depart ye, go ye out from thence, touch no unclean thing."
(Isa. lii. 52.) These observances were emblems of purifications.(5) "Touch
not a dead body," it is said. For sin is such, it is dead and offensive.
"The leper is unclean." For sin is a leprosy, various and multiform. And
that they had this meaning, appears from what follows. For if the leprosy
is general, and overspreads the whole body, he is clean; if it is partial,
he is unclean. Thus you see that what is various and changeable is the
unclean thing. He again whose seed passes from him is unclean, consider one
that is so in soul, casting away his seed. He who is uncircumcised is
unclean. These things are not allegorical(6) but typical, for he who does
not cut off the wickedness of his heart is the unclean person. He who
worketh on the Sabbath is to be stoned, that is, he who is not at all times
devoted to God, shall perish.(7) You see how many varieties of uncleanness
there are. The woman in child-bed is unclean. Yet God made child-birth, and
the seed of copulation. Why then is the woman unclean, unless something
further was intimated? And what was this? He intended to produce piety in
the soul, and to deter it from fornication. For if she is unclean who has
borne a child, much more she who has committed fornication. If to approach
his own wife is not altogether pure, much less to have intercourse with the
wife of another. He who attends a funeral is unclean, much more he who has
mixed in war and slaughter. And many kinds of uncleanness would be found,
if it were necessary to recount them all. But these things are not now
required of us. But all is transferred to the soul.

   For bodily things are nearer to us, from these therefore he introduced
instruction. But it is not so now. For we ought not to be confined to
figures, and shadows, but to adhere to the truth, and to uphold it: sin is
the unclean thing. From that let us flee, from that let us abstain. "If
thou comest near it, it will bite(1) thee." (Ecclus. xxi 2.) Nothing is
more unclean than covetousness. Whence is this manifest? From the facts
themselves. For what does it not defile? the hands, the soul, the very
house where the ill-gotten treasure is laid up. But the Jews consider this
as nothing. And yet Moses carried off the bones of Joseph. Samson drank
from the jawbone of an ass, and ate honey from the lion, and Elijah was
nourished by ravens, and by a widow woman. And tell me, if we were to be
precise about these things, what can be more unclean than our books, which
are made of the skins of animals? The fornicator, then, is not the only one
that is unclean, hut others more than he, as the adulterer. But both the
one and the other are unclean, not on account of the intercourse, (for
according to that reasoning a man cohabiting with his own wife would be
unclean,) but because of the wickedness of the act, and the injury done to
his neighbor in his nearest interests. Dost thou see that it is wickedness
that is unclean? He who had two wives was not unclean, and David who had
many wives was not unclean. But when he had one unlawfully, he became
unclean. Why? Because he had injured and defrauded his neighbor. And the
fornicator is not unclean on account of the intercourse, but on account of
the manner of it, because it injures the woman, and they injure one
another, making the woman common, and subverting the laws of nature. For
she ought to be the wife of one man, since it is said, "Male and female
created He them." (Gen. i. 27.) And, "they twain shall be one flesh." Not
"those many," but "they twain shall be one flesh." Here then is injustice,
and therefore the act is wicked. Again, when anger exceeds due measure, it
makes a man unclean, not in itself, but because of its excess. Since it is
not said, "He that is angry," merely, but "angry without a cause." Thus
every way to desire overmuch is unclean, for it proceeds from a greedy and
irrational disposition. Let us therefore be sober, I beseech you, let us be
pure, in that which is real purity, that we may be thought worthy to see
God, through Jesus Christ our Lord, with whom, &c.

HOMILY IV: TITUS ii. 2--5.

"That the aged men be sober, grave, temperate, sound in faith, in charity,
in patience. The aged women likewise, that they be in behavior as becometh
holiness, not false accusers, not given to much wine, teachers of good
things; That they may teach the young women to be sober, to love their
husbands, to love their children, To be discreet, chaste, keepers at home,
good, obedient to their own husbands, that the word of God he not
blasphemed."

   THERE are some failings which age has, that youth has not. Some indeed
it has in common with youth, but in addition it has(2) a slowness, a
timidity, a forgetfulness, an insensibility, and an irritability. For this
reason he exhorts old men concerning these matters, "to be vigilant."(3)
For there are many things which at this period make men otherwise than
vigilant, especially what I mentioned, their general insensibility, and the
difficulty of stirring or exciting them. Wherefore he also adds, "grave,
temperate.''(4) Here he means prudent. For temperance is named froth the
well-tempered(5) mind. For there are, indeed there are, among the old, some
who rave and are beside themselves, some from wine, and some from sorrow.
For old age makes them narrowminded.

   "Sound in faith, in charity [love], in patience."

   He has well added "in patience," for this quality more especially
befits old men.

   Ver. 3. "The aged women likewise, that they be in behavior as becometh
holiness."

   That is, that in their very dress and carriage they exhibit modesty.

   "Not false accusers, not given to much wine."

   For this was particularly the vice of women and of old age. For from
their natural coldness at that period of life arises the desire of wine,
therefore he directs his exhortation to that point, to cut off all occasion
of drunkenness, wishing them to be far removed from that vice, and to
escape the ridicule that attends it. For the fumes mount more easily from
beneath, and the membranes (of the brain) receive the mischief from their
being impaired by age, and this especially causes intoxication. Yet wine is
necessary at this age, because of its weakness, but much is not required.
Nor do young women require much, though for a different reason, because it
kindles the flame of lust. "Teachers of good things."

   And yet thou forbiddest a woman to teach; how dost thou command it
here, when elsewhere thou sayest, "I suffer not a woman to teach"? (1 Tim.
ii. 12.) But mark what he has added, "Nor to usurp authority over the man."
For at the beginning it was permitted to men to teach both men and women.
But to women it is allowed to instruct by discourse at home But they are
nowhere permitted to preside, nor to extend their speech to great length,
wherefore he adds, "Nor to usurp authority over the man."

   Ver. 4. "That they may teach the young women to be sober."

   Observe how he binds the people together, how he subjects the younger
women to the elder. For he is not speaking there of daughters, but merely
in respect of age. Let each of the elder women, he means, teach any one
that is younger to be sober.

   "To love their husbands."

   This is the chief point of all that is good in a household, "A man and
his wife that agree together." (Ecclus. xxv. 1.) For where this exists,
there will be nothing that is unpleasant. For where the head is in harmony
with the body, and there is no disagreement between them, how shall not all
the other members be at peace? For when the rulers are at peace, who is
there to divide and break up concord? as on the other hand, where these are
ill disposed to each other, there will be no good order in the house. This
then is a point of the highest importance, and of more consequence than
wealth, or rank, or power, or aught else. Nor has he said merely to be at
peace, but "to love their husbands." For where love is, no discord will
find admittance, far from it, other advantages too spring up.

   "To love their children." This is well added, since she who loves the
root, will much more love the fruit.

   "To be discreet, chaste, keepers at home, good." All these spring from
love. They become "good, and keepers at home," from affection to their
husbands.

   "Obedient to their own husbands, that the word of God be not
blasphemed."

   She who despises her husband, neglects also her house; but from love
springs great soberness, and all contention is done away. And if he be a
Heathen, he will soon be persuaded; and if he be a Christian, he will
become a better man. Seest thou the condescension of Paul? He who in
everything would withdraw us from worldly concerns, here bestows his
consideration upon domestic affairs. For when these are well conducted,
there will be room for spiritual things, but otherwise, they too will be
marred. For she who keeps at home will be also sober, she that keeps at
home will be also a prudent manager, she will have no inclination for
luxury, unseasonable expenses, and other such things.

   "That the word of God," he says, "be not blasphemed."

   See how his first concern is for the preaching of the word, not for
worldly things; for when he writes to Timothy, he says, "that we may lead a
quiet and peaceable life in all godliness and honesty" (1 Tim. ii. 2); and
here, "that the word of God," and the doctrine, "be not blasphemed." For if
it should happen that a believing woman, married to an unbeliever, should
not be virtuous, the blasphemy is usually carried on to God; but if she be
of good character, the Gospel obtains glory from her, and from her virtuous
actions. Let those women hearken who are united to wicked men or
unbelievers; let them hear, and learn to lead them to godliness by their
own example. For if thou gain nothing else, and do not attract thy husband
to embrace right doctrines, yet thou hast stopped his mouth, and dost not
allow him to blaspheme Christianity; and this is no mean thing, but great
indeed, that the doctrine should be admired through our conversation.

   Ver. 6. "Young men likewise exhort to be soberminded."

   See how he everywhere recommends the observance of decorum. For he has
committed to women the greater part in the instruction of women, having
appointed the eider to teach the younger. But the whole instruction of men
he assigns to Titus himself. For nothing is so difficult for that age as to
overcome unlawful pleasures. For neither the love of wealth, nor the desire
of glory, or any other thing so much solicits the young, as fleshly lust.
Therefore passing over other things, he directs his admonition to that
vital point. Not however that he would have other things neglected; for
what says he?

   Ver. 7. "In all things showing thyself a pattern of good works."

   Let the elder women, he says, teach the younger, but do thou thyself
exhort young men to be soberminded. And let the luster of thy life be a
common school of instruction, a pattern of virtue to all, publicly
exhibited, like some original model, containing in itself all beauties,
affording examples whence those who are willing may easily imprint upon
themselves any of its excellences.

   Ver. 7, 8. "In [thy] doctrine showing uncorruptness, gravity,
sincerity, Sound speech that cannot be condemned; that he that is of the
contrary part may be ashamed, having no evil thing to say of you."

   By "him that is of the contrary part," he means the devil, and every
one who ministers to him. For when the life is illustrious, and the
discourse corresponds to it, being meek and gentle, and affording no handle
to the adversaries, it is of unspeakable advantage. Of great use then is
the ministry of the word, not any common word, but that which is approved,
and cannot be condemned, affording no pretext to those who are willing to
censure it.

   Ver. 9. "Exhort servants to be obedient to their own masters, and to
please them well in all things."

   Dost thou see what he has previously said, "that he that is of the
contrary part may be ashamed, having no evil thing to say of you." He
therefore is deserving of condemnation, who under pretense of continence
separates wives from their husbands, and he who under any other pretext
takes away servants from their masters. This is not "speech that cannot be
condemned," but it gives great handle to the unbelieving, and opens the
mouths of all against us.

   "Not answering again."

   Ver. 10. "Not purloining, but showing all good fidelity, that they may
adorn the doctrine of God our Saviour in all things."

   Thus he has well said in another place, "Doing service as to the Lord,
and not to men." For if thou servest thy master with good will, yet the
occasion of this service proceeds from thy fear,(1) and he who with so
great fear renders Him service, shall receive the greater reward. For if he
restrain not his hand, or his unruly tongue, how shall the Gentile admire
the doctrine that is among us? But if they see their slave, who has been
taught the philosophy of Christ, displaying more self-command than their
own philosophers, and serving with all meekness and good will, he will in
every way admire the power of the Gospel. For the Greeks judge not of
doctrines by the doctrine itself, but they make the life and conduct the
test of the doctrines. Let women therefore and servants be their
instructors by their conversation. For both among themselves, and
everywhere, it is admitted that the race of servants is passionate, not
open to impression, intractable, and not very apt to receive instruction in
virtue, not from their nature, God forbid, but from their ill breeding,(2)
and the neglect of their masters. For those who rule them care about
nothing but their own service; or if they do sometimes attend to their
morals, they do it only to spare themselves the trouble that would be
caused them by their fornication,   their thefts, or their drunkenness, and
being thus neglected and having no one to concern himself about them, they
naturally sink into the very depths of wickedness. For if under the
direction of a father and mother, a guardian, a master, and teacher, with
suitable companions, with the honor of a free condition, and many other
advantages, it is difficult to escape intimacies with the wicked, what can
we expect from those who are destitute of all these, and are mixed up with
the wicked, and associate fearlessly with whomsoever they will, no one
troubling herself about their friendships? What sort of persons do we
suppose they will be? On this account it is difficult for any servant to
be, good, especially when they have not the benefit of instruction either
from those without or from ourselves. They do not converse with free men of
orderly conduct, who have a great regard for their reputation. For all
these reasons it is a difficult and surprising thing that there should ever
be a good servant.

   When therefore it is seen that the power of religion, imposing a
restraint upon a class naturally so self-willed, has rendered them
singularly well behaved and gentle, their masters, however unreasonable
they may be, will form a high opinion of our doctrines. For it is manifest,
that having previously infixed in their souls a fear of the Resurrection,
of the Judgment, and of all those things which we are taught by our
philosophy to expect after death, they have been able to resist wickedness,
having in their souls a settled principle to counterbalance the pleasures
of sin. So that it is not by chance or without reason, that Paul shows so
much consideration for this class of men: since the more wicked they are,
the more admirable is the power of that preaching which reforms them. For
we then most admire a physician, when he restores to a healthy and sane
state one who was despaired of, whom nothing benefited, who was unable to
command his unreasonable desires, and wallowed in them. And observe what he
most requires of them; the qualities which contribute most to their
masters' ease.

   "Not answering again, not purloining"; that is, to show all good will
in matters intrusted to them, to be particularly faithful in their masters'
concerns, and obedient to their commands.

   MORAL. Do not therefore think that I enlarge upon this subject without
a purpose. For the rest of my discourse will be addressed to servants. Look
not to this, my good friend, that thou servest a man, but that thy service
is to God, that thou adornest the Gospel. Then thou wilt undertake
everything in obedience to thy master, bearing with him, though impatient,
and angry without a cause. Consider that thou art not gratifying him, but
fulfilling the commandment of God; then thou wilt easily submit to
anything. And what I have said before, I repeat here, that when our
spiritual state is right, the things of this life will follow. For a
servant, so tractable and so well disposed, will not only be accepted by
God, and made partaker of those glorious crowns, but his master himself,
whom he serves so well, even though he be brutish and stone-hearted,
inhuman and ferocious, will commend and admire him, and will honor him
above all the rest, and will set him over their heads though he be a
Gentile.

   And that servants are required to be thus disposed towards a Gentile
master, I will show you by an example. Joseph, who was of a different
religion from the Egyptian, was sold to the chief cook.(1) What then did
he? When he saw the young man was virtuous, he did not consider the
difference of their religion, but loved and favored and admired him, and
committed the others to his superintendence, and knew nothing of the
affairs of his own house because of him. Thus he was a second master, and
even more of a master than his lord, for he knew more of his master's
affairs than his master himself. And even afterwards, as it seems to me,
when he believed the unjust accusation framed against him by his wife, yet
from his former regard for him, retaining a respect for that just man, he
satisfied his resentment with imprisonment. For if he had not greatly
reverenced and esteemed him from his former conduct, he would have thrust
his sword through his body, and dispatched him at once. "For jealousy is
the rage of a man; therefore he will not regard any ransom, neither will he
rest content, though thou givest many gifts." (Prov. vi. 34, 35.) And if
such is the jealousy of men in general, much more violent must it have been
with him, an Egyptian and barbarian, and injured as he thought by one whom
he had honored. For you all know that injuries do not affect us in the same
way from all persons, but that those grieve us most bitterly and deeply
which proceed from those who were well-affected toward us, who had trusted
us and whom we had trusted, and who had received many kindnesses from us.
He did not consider with himself, nor say, What! have I taken a servant
into my house, shared with him my substance, made him free, and even
greater than myself, and is this the return that he makes me? He did not
say this, so much was his mind prepossessed by his previous respect for
him. And what wonder if he enjoyed so much honor in the house, when we see
what great regard he obtained even in a prison. You know how practiced in
cruelty are the dispositions of those who have the custody of prisons. They
profit by the misfortune of others, and harass those whom others support in
their afflictions, making a gain of them that is truly deplorable, with a
more than brutal cruelty. For they take advantage of those wretched
circumstances which ought to excite their pity. And we may further observe,
that they do not treat in the same manner all their prisoners; for those
who are confined upon accusation only, and who are injuriously treated,
they perhaps pity, but they punish with numberless inflictions those who
are imprisoned for shameful and atrocious crimes. So that the keeper of the
prison not only from the manner of such men might have been expected to be
inhuman, but from the cause for which he was imprisoned. For who would not
have been incensed against a young man, who having been raised to so great
honor, was charged with requiting such favors by a base attempt upon the
master's wife. Would not the keeper, considering these things, the honor to
which he had been raised, and the crime for which he was imprisoned, would
he not have treated him with more than brutal cruelty? But he was raised
above all these things by his hope in God. For the virtue of the soul can
mollify even wild beasts. And by the same meekness which had gained his
master, he captivated also the keeper of the prison. Thus Joseph was again
a ruler, he ruled in the prison as he had ruled in the house. For since he
was destined to reign, it was fit that he should learn to be governed, and
while he was governed he became a governor, and presided in the house.

   For if Paul requires this of one who is(2) promoted to a Church,
saying, "If a man know not how to rule his own house, how shall he take
care of the Church of God?" (1 Tim. iii. 5), it was fit that he who was to
be a governor, should first be an excellent ruler of the house. He presided
over the prison, not as over a prison, but as if it had been a house. For
he alleviated the calamities of all, and took charge of those who were
imprisoned as if they had been his own members, not only taking an interest
in their misfortunes and consoling them, but if he saw any one absorbed in
thought, he went to him and enquired the cause, and could not bear even to
see any one dejected, or be easy till he had relieved his dejection. Such
love as this, many a one has not shown even to his own children. And to
these things may be traced the beginning of his good fortune. For our part
must go before, and then the blessing of God will follow.

   For that he did show this care and concern we learn from the story. He
saw, it is said, two eunuchs who had been cast into prison by Pharaoh, his
chief butler and chief baker, and he said, "Wherefore look ye so sadly
today?" (Gen. xl. 7.) And not from this question only, but from the conduct
of these men, we may discern his merit. For, though they were the officers
of the king, they did not despise him, nor in their despair did they reject
his services, but they laid open to him all their secret, as to a brother
who could sympathize with them.

   And all this has been said by me to prove, that though the virtuous man
be in slavery, in captivity, in prison; though he be in the depth of the
earth, nothing will be able to overcome him. This I have said to servants,
that they may learn that though they have masters that are very brutes, as
this Egyptian, or ferocious as the keeper of the prison, they may gain
their regard, and though they be heathen as they were, or whatever they be,
they may soon win them to gentleness. For nothing is more engaging than
good manners, nothing more agreeable and delightful than meekness,
gentleness, and obedience. A person of this character is suitable to all.
Such an one is not ashamed of slavery, he does not avoid the poor, the
sick, and the infirm. For virtue is superior, and prevails over everything.
And if it has such power in slaves, how much more in those who are free?
This then let us practice, whether bond or free, men or women. Thus we
shall be loved both by God and men; and not only by virtuous men, but by
the wicked; nay by them more especially, for they more especially honor and
respect virtue. For as those who are under rule stand most in awe of the
meek, so do the vicious most revere the virtuous, knowing from what they
themselves have fallen. Since such then is the fruit of virtue, this let us
pursue, and attain. If we adhere to this, nothing will be formidable, but
all things easy and manageable. And though we pass through the fire and
through the water, all things yield to virtue, even death itself. Let us
then be zealous in the pursuit of it, that we may attain the good things to
come, in Jesus Christ our Lord, with whom, &c.

HOMILY V: TITUS ii. 11--14.

"For the grace of God that bringeth salvation hath appeared unto all men,
Teaching them that, denying ungodliness and worldly lusts, we should live
soberly, righteously, and godly, in this present world; Looking for that
blessed hope, and the glorious appearing of the great God and our Saviour
Jesus Christ; who gave Himself for us, that He might redeem us from all
iniquity, and purify unto Himself a peculiar people, zealous of good
works."

   HAVING demanded from servants so great virtue, for it is great virtue
to adorn the doctrine of our God and Saviour in all things, and charged
them to give no occasion of offense to their masters, even in common
matters, he adds the just cause, why servants should be such: "For the
grace of God, that bringeth salvation, hath appeared." Those who have God
for their Teacher,(1) may well be such as I have described, seeing their
numberless sins have been forgiven to them. For you know that in addition
to other considerations, this in no common degree awes and humbles the
soul, that when it had innumerable sins to answer for, it received not
punishment, but obtained pardon, and infinite favors. For if one, whose
servant had committed many offenses, instead of scourging him with thongs,
should grant him a pardon for all those, but should require an account of
his future conduct, and bid him beware of falling into the same faults
again, and should bestow high favors upon him, who do you think would not
be overcome at hearing of such kindness? But do not think that grace stops
at the pardon of former sins--it secures us against them in future, for
this also is of grace. Since if He were never to punish those who still do
amiss, this would not be so much grace, as encouragement to evil and
wickedness.

   "For the grace of God," he says, "hath appeared, teaching us that,
denying ungodliness and worldly lusts, we should live soberly, righteously,
and godly in the present world; looking for the blessed hope, and the
glorious appearing of the great God and our Saviour Jesus Christ." See, how
together with the rewards he places the virtue. And this is of grace, to
deliver us from worldly things, and to lead us to Heaven. He speaks here of
two appearings; for there are two; the first of grace, the second of
retribution and justice.

   "That denying ungodliness," he says, "and worldly lusts."

   See here the foundation of all virtue. He has not said "avoiding," but
"denying." Denying implies the greatest distance, the greatest hatred and
aversion. With as much resolution and zeal as they turned from idols, with
so much let them turn from vice itself, and worldly lusts. For these too
are idols, that is, worldly lusts, and covetousness, and this he names
idolatry. Whatever things are useful for the present life are worldly
lusts,(1) whatever things perish with the present life are worldly lusts.
Let us then have nothing to do with these. Christ came, "that we should
deny ungodliness."(2) Ungodliness relates to doctrines, worldly lusts to a
wicked life.

   "And should live soberly, righteously, and godly in the present world."

   Dost thou see, what I always affirm, that it is not sobriety only to
abstain from fornication, but that we must be free from other passions. So
then he who loves wealth is not sober. For as the fornicator loves women,
so the other loves money, and even more inordinately, for he is not
impelled by so strong a passion. And he is certainly a more powerless(3)
charioteer who cannot manage a gentle horse, than he who cannot restrain a
wild and unruly one. What then? says he, is the love of wealth weaker than
the love of women? This is manifest from many reasons. In the first place,
lust springs from the necessity of nature, and what arises from this
necessity must be difficult to restrain, since it is implanted in our
nature. Secondly, because the ancients had no regard for wealth, but for
women they had great regard, in respect of their chastity. And no one
blamed him who cohabited with his wife according to law, even to old age,
but all blamed him who hoarded money. And many of the Heathen philosophers
despised money, but none of them were indifferent to women, so that this
passion is more imperious than the other. But since we are addressing the
Church, let us not take our examples from the Heathens, but from the
Scriptures. This then the blessed Paul places almost in the rank of a
command. "Having food and raiment, let us be therewith content."(4) (1 Tim.
vi. 8.) But concerning women he says, "Defraud ye not one the other, except
it be with consent "--and "come together again." (1 Cor. vii. 5.) And you
see him often laying down rules for a lawful intercourse, and he permits
the enjoyment of this desire, and allows of a second marriage, and bestows
much consideration upon the matter, and never punishes on account of it.
But he everywhere condemns him that is fond of money. Concerning wealth
also Christ often commanded that we should avoid the corruption of it, but
He says nothing about abstaining from a wife. For hear what He says
concerning money; "Whosoever forsaketh not all that he hath" (Luke xiv.
33); but he nowhere says, "Whosoever forsaketh not his wife"; for he knew
how imperious that passion is. And the blessed Paul says, "Marriage is
honorable in all, and the bed undefiled" (Heb. xiii. 4); but he has nowhere
said that the care of riches is honorable, but the reverse. Thus he says to
Timothy, "They that will be rich fall into temptation and a snare, and into
many foolish and hurtful lusts." (1 Tim. vi. 9.) He says not, they that
will be covetous, but, they that will be rich.

   And that you may learn from the common, notions the true state of this
matter, it must be set before you generally. If a man were once for all
deprived of money, he would no longer be tormented with the desire of it,
for nothing so much causes the desire of wealth, as the possession of it.
But it is not so with respect to lust, but many who have been made eunuchs
have not been freed from the flame that burned within them, for the desire
resides in other organs, being seated inwardly in our nature. To what
purpose then is this said? Because the covetous is more intemperate than
the fornicator, inasmuch as the former gives way to a weaker passion.
Indeed it proceeds less from passion than from baseness of mind. But lust
is natural, so that if a man does not approach a woman, nature performs her
part and operation. But there is nothing of this sort in the case of
avarice.

   "That we should live godly in this present world."

   And what is this hope? what the reward of our labors?

   "Looking for the blessed hope and the appearing."

   For nothing is more blessed and more desirable than that appearing.
Words are not able to represent it, the blessings thereof surpass our
understanding.

   "Looking for the blessed hope and glorious appearing of our great God
and Saviour."(1)

   Where are those who say that the Son is inferior to the Father?

   "Our great God and Saviour." He who saved us when we were enemies. What
will He not do then when He has us approved?(2)

   "The great God." When he says great with respect to God, he says it not
comparatively but absolutely,(3) after Whom no one is great, since it is
relative. For if it is relative, He is great by comparison, not great by
nature. But now He is incomparably great.

   Ver. 14. "Who gave Himself for us, that He might redeem us from all
iniquity, and purify unto Himself a peculiar people."

   "Peculiar": that is, selected from the rest, and having nothing in
common with them.

   "Zealous of good works."

   Dost thou see that our part is necessary, not merely works, but
"zealous"; we should with all alacrity, with a becoming earnestness, go
forward in virtue. For when we were weighed down with evils, and incurably
diseased, it was of His lovingkindness that we were delivered. But what
follows after this is our part as well as His.

   Ver. 15. "These things speak and exhort, and rebuke with all
authority."

   "These things speak and exhort." Do you see how he charges Timothy?
"Reprove, rebuke, exhort." But here, "Rebuke with all authority." For the
manners of this people were more stubborn, wherefore he orders them to be
rebuked more roughly, and with all authority. For there are some sins,
which ought to be prevented by command. We may with persuasion advise men
to despise riches, to be meek, and the like. But the adulterer, the
fornicator, the defrauder, ought to be brought to a better course by
command. And those who are addicted to augury and divination, and the like,
should be corrected "with all authority." Observe how he would have him
insist on these things with independence, and with entire freedom.(4)

   "Let no man despise thee." But

   Chap. iii. 1. "Put them in mind to be subject to principalities and
powers, to obey magistrates, to be ready to every good work, to speak evil
of no man, to be no brawlers."

   What then? even when men do evil, may we nor revile them? nay, but "to
be ready to every good work, to speak evil of no man." Hear the
exhortation, "To speak evil of no man." Our lips should be pure from
reviling. For if our reproaches are true, it is not for us to utter them,
but for the Judge to enquire into the matter. "For why," he says, "dost
thou judge thy brother?" (Rom. xiv. 10.) But if they are not true, how
great the fire.(5) Hear what the thief says to his fellow-thief. "For we
are also in the same condemnation." (Luke xxiii. 40.) We are running the
same hazard.(6) If thou revilest others, thou wilt soon fall into the same
sins. Therefore the blessed Paul admonishes us: "Let him that standeth,
take heed lest he fall."(1 Cor. x. 12.)

   "To be no brawlers, but gentle, showing all meekness unto all men."

   Unto Greeks and Jews, to the wicked and the evil. For when he says,
"Let him that standeth take heed lest he fall," he wakens their fears from
the future; but here, on the contrary, he exhorts them from the
consideration of the past, and the same in what follows;

   Ver. 3. "For we ourselves also were sometimes foolish."

   Thus also he does in his Epistle to the Galatians, where he says, "Even
so we, when we were children, were in bondage under the elements of the
world." (Gal. iv. 4.) Therefore he says, Revile no one, for such also thou
wast thyself.

   "For we ourselves also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and envy, hateful, and
hating one another."

   Therefore we ought to be thus to all, to be gently disposed. For he who
was formerly in such a state, and has been delivered from it, ought not to
reproach others, but to pray, to be thankful to Him who has granted both to
him and them deliverance from such evils. Let no one boast; for all have
sinned. If then, doing well thyself, thou art inclined to revile others,
consider thy own former life, and the uncertainty of the future, and
restrain thy anger.(7) For if thou hast lived virtuously from thy earliest
youth, yet nevertheless thou mayest have many sins; and if thou hast not,
as thou thinkest, consider that this is not the effect of thy virtue, but
of the grace of God. For if He had not called thy forefathers, thou
wouldest have been disobedient. See here how he mentions every sort of
wickedness. How many things has not God dispensed by the Prophets and all
other means? have we heard?

   "For we," he says, "were once deceived" Ver. 4. "But after that the
kindness and love of God our Saviour toward man appeared." How? "Not by
works of righteousness which we have done, but according to His mercy He
saved us, by the washing of regeneration, and renewing of the Holy Ghost."

   Strange! How were we drowned(1) in wickedness, so that we could not be
purified, but needed a new birth? For this is implied by "Regeneration."
For as when a house is in a ruinous state no one places props under it, nor
makes any addition to the old building, but pulls it down to its
foundations, and rebuilds it anew; so in our case, God has not repaired us,
but has made us anew. For this is "the renewing of the Holy Ghost." He has
made us new men. How? "By His Spirit"; and to show this further, he adds,

   Ver. 6. "Which He shed on us abundantly through Jesus Christ our
Saviour."

   Thus we need the Spirit abundantly.

   "That being justified by His grace"--again by grace and not by debt--
"we may be made heirs according to the hope of eternal life."

   At the same time there is an incitement to humility, and a hope for the
future. For if when we were so abandoned, as to require to be born again,
to be saved by grace, to have no good in us, if then He saved us, much more
will He save us in the world to come.

   For nothing was worse than the brutality of mankind before the coming
of Christ. They were all affected towards each other as if enemies and at
war. Fathers slew their own sons, and mothers were mad against their
children. There was no order settled, no natural, no written law;
everything was subverted. There were adulteries continually, and murders,
and things if possible worse than murders, and thefts; indeed we are told
by one of the heathen, that this practice was esteemed a point of virtue.
And naturally, since they worshiped a god(2) of such character. Their
oracles frequently required them to put such and such men to death. Let me
tell you one of the stories of that time. One Androgeus, the son of Minos,
coming to Athens, obtained a victory in wrestling, for which he was
punished and put to death. Apollo therefore, remedying one evil by another,
ordered twice seven youths to be executed on his account. What could be
more savage than this tyrannical command? And it was executed too. A man
undertook to atone the mad rage of the demon, and slew these young men,
because the deceit of the oracle prevailed with them. But afterwards, when
the young men resisted and stood upon their defense, it was no longer done.
If now it had been just, it ought not to have been prevented, but if
unjust, as undoubtedly it was, it ought not to have been commanded at all.
Then they worshiped boxers and wrestlers. They waged constant wars in
perpetual succession, city by city, village by village, house by house.
They were addicted to the love of boys, and one of their wise men made a
law that Paedrasty, as well as anointing for wrestling,(3) should not be
allowed to slaves, as if it was an honorable thing; and they had houses for
this purpose, in which it was openly practiced. And if all that was done
among them was related, it would be seen that they openly outraged nature,
and there was none to restrain them. Then their dramas were replete with
adultery, lewdness, and corruption of every sort. In their indecent
nocturnal assemblies, women were admitted to the spectacle. There was seen
the abomination of a virgin sitting in the theater during the night, amidst
a drunken multitude of young men madly reveling. The very festival was the
darkness, and the abominable deeds practiced by them. On this account he
says, "For we ourselves also were sometimes foolish, disobedient, deceived,
serving divers lusts and pleasures." One man loved his stepmother,(4) a
woman her step-son, and in consequence hung herself. For as to their
passion for boys, whom they called their "Paedica," it is not fit to be
named. And would you see a son married to his mother? This too happened
among them, and what is horrible, though it was done in ignorance, the god
whom they worshiped did not prevent it, but permitted this outrage to
nature to be committed, and that though she was a person of distinction.
And if those, who, if for no other reason, yet for the sake of their
reputation with the multitude, might have been expected to adhere to
virtue; if they rushed thus headlong into vice, what is it likely was the
conduct of the greater part, who lived in obscurity? What is more
diversified than this pleasure? The wife of a certain one fell in love with
another man, and with the help of her adulterer, slew her husband upon his
return. The greater part of you probably know the story. The son of the
murdered man killed the adulterer, and after him his mother, then he
himself became mad, and was haunted by furies. After this the madman
himself slew another man, and took his wife. What can be worse than such
calamities as these? But I mention these instances taken from the
Heathens,(1) with this view, that I may convince the Gentiles, what evils
then prevailed in the world. But we may show the same from our own
writings. For it is said, "They sacrificed their sons and daughters unto
devils." (Ps. cvi. 37.) Again, the Sodomites were destroyed for no other
cause than their unnatural appetites. Soon after the coming of Christ, did
not a king's daughter dance at a banquet in the presence of drunken men,
and did she not ask as the reward of her dancing the murder and the head of
a Prophet? "Who can utter the mighty acts of the Lord?" (Ps. vi. 2.)

   "Hateful," he says, "and hating one another." For it must necessarily
happen, when we let loose every pleasure on the soul, that there should be
much hatred. For where love is with virtue, no man overreacheth another in
any matter. Mark also what Paul says, "Be not deceived, neither
fornicators, nor idolaters nor adulterers, nor effeminate, nor abusers of
themselves with mankind, nor covetous, nor drunkards, nor revilers, shall
inherit the kingdom of God. And such were some of you." (1 Cor. vi. 9, 10.)
Dost thou see how every species of wickedness prevailed? It was a state of
gross darkness, and the corruption of all that was right. For if those who
had the advantage of prophecies, and who saw so many evils inflicted upon
their enemies, and even upon themselves, nevertheless did not restrain
themselves but committed numberless foolish crimes, what would be the case
with others? One of their lawgivers ordered that virgins should wrestle
naked in the presence of men. Many blessings on you! that ye cannot endure
the mention of it; but their philosophers were not ashamed of the actual
practice. Another, the chief of their philosophers, approves of their going
out to the war, and of their being common,(2) as if he were a pimp and
pander to their lusts."Living in malice and envy."

   For if those who professed philosophy among them made such laws, what
shall we say of those who were not philosophers? If such were the maxims of
those who word a long beard, and assumed the grave cloak,(3) what can be
said of others? Woman was not made for this, O man, to be prostituted as
common. O ye subverters of all decency, who use men, as if they were women,
and lead out women to war, as if they were men! This is the work of the
devil, to subvert and confound all things, to overleap the boundaries that
have been appointed from the beginning, and remove those which God has set
to nature. For God assigned to woman the care of the house only, to man the
conduct of public affairs. But you reduce the head to the feet, and raise
the feet to the head. You suffer women to bear arms, and are not ashamed.
But why do I mention these things? They introduce on the stage a woman that
murders her own children, nor are they ashamed to stuff the ears of men
with such abominable stories.

   Ver. 4. "But after that the kindness and love of God our Saviour
towards man appeared, Not by works of righteousness which we have done, but
according to His mercy He saved us by the washing of regeneration, and
renewing of the Holy Ghost, which He shed on us abundantly through Jesus
Christ our Saviour, that being justified by His grace we should be made
heirs according to the hope of eternal life."

   What means, "according to the hope"? That, as we have hoped, so we
shall enjoy eternal life, or because ye are even already heirs.

   "This is a faithful saying."

   Because he had been speaking of things future and not of the present,
therefore he adds, that it is worthy of credit. These things are true, he
says, and this is manifest from what has gone before. For He who has
delivered us from such a state of iniquity, and from so many evils, will
assuredly impart to us the good things to come, if we abide in grace. For
all proceeds from the same kind concern.

   MORAL. Let us then give thanks to God, and not revile them; nor accuse
them, but rather let us beseech them, pray for them, counsel and advise
them, though they should insult and spurn us. For such is the nature of
those who are diseased.(4) But those who are concerned for the health of
such persons do all things and bear all things, though it may not avail,
that they may not have themselves to accuse of negligence. Know ye not that
often, when a physician despairs of a sick man, some relative standing by
addresses him, "Bestow further attendance, leave nothing undone, that I may
not have to accuse myself, that I may incur no blame,(5) no self-reproach."
Do you not see the great care that near kinsmen take of their relations,
how much they do for them, both entreating the physicians to cure them, and
sitting perseveringly beside them? Let us at least imitate them. And yet
there is no comparison between the objects of our concern. For if any one
had a son diseased in his body, he could not refuse to take a long journey
to free him from his disease. But when the soul is in a bad state, no one
concerns himself about it, but we all are indolent, all careless, all
negligent, and overlook our wives, our children, and ourselves, when
attacked(1) by this dangerous disease. But when it is too late, we become
sensible of it. Consider how disgraceful and absurd it is to say
afterwards, "we never looked for it, we never expected that this would be
the event." And it is no less dangerous than disgraceful. For if in the
present life it is the part of foolish men to make no provision for the
future, much more must it be so with respect to the next life, when we hear
many counseling us, and informing us what is to be done, and what not to be
done. Let us then hold fast that hope.(2) Let us be careful of our
salvation, let us in all things call upon God, that He may stretch forth
His hand to us. How long will you be slothful? How long negligent? How long
shall we be careless of ourselves and of our fellow-servants? He hath shed
richly upon us the grace of His Spirit. Let us therefore consider how great
is the grace he has bestowed upon us, and let us show as great earnestness
ourselves, or, since this is not possible, some, although it be less. For
if after this grace we are insensible, the heavier will be our punishment.
"For if I," He says, "had not come and spoken unto them, they had not had
sin, but now they have no cloak for their sin." (John XV. 22.) But God
forbid that this should be said of us, and grant that we may all be thought
worthy of the blessings promised to those who have loved Him, in Jesus
Christ our Lord, &c.

HOMILY VI: TITUS iii. 8--11.

"These things I will that thou affirm constantly, that they which have
believed in God might be careful to maintain good works. These things are
good and profitable unto men. But avoid foolish questions, and genealogies,
and contentions, and strivings about the law, for they are unprofitable and
vain. A man that is an heretic after the first and second admonition
reject. Knowing that he that is such is subverted, and sinneth, being
condemned of himself."

   HAVING spoken of the love of God to man, of His ineffable regard for
us, of what we were and what He has done for us, he has added, "These
things I will that thou affirm constantly, that they which have believed in
God might be careful to maintain good works"; that is, Discourse of these
things, and from a consideration of them exhort to almsgiving. For what has
been said will not only apply to humility, to the not being puffed up, and
not reviling others, but to every other virtue. So also in arguing with the
Corinthians, he says, "Ye know that our Lord being rich became poor, that
we through His poverty might be rich." (2 Cor. viii. 9.) Having considered
the care and exceeding love of God for man, he thence exhorts them to
almsgiving, and that not in a common and slight manner, but "that they may
be careful," he says, "to maintain good works," that is, both to succor the
injured, not only by money, but by patronage and protection, and to defend
the widows and orphans, and to afford a refuge to all that are afflicted.
For this is to maintain good works. For these things, he says, are good and
profitable unto men. "But avoid foolish questions, and genealogies, and
contentions, and strivings about the law, for they are unprofitable and
vain." What do these "genealogies" mean? For in his Epistle to Timothy he
mentions "fables and endless genealogies." (1 Tim. i. 4.) [Perhaps both
here and there glancing at the Jews, who, priding themselves on having
Abraham for their forefather, neglected their own part. On this account he
calls them both "foolish and unprofitable"; for it is the part of folly to
confide in things unprofitable.(3)] "Contentions," he means, with heretics,
in which he would not have us labor to no purpose, where nothing is to be
gained, for they end in nothing. For when a man is perverted and
predetermined not to change his mind, whatever may happen, why shouldest
thou labor in vain, sowing upon a rock, when thou shouldest spend thy
honorable toil upon thy own people, in discoursing with them upon
almsgiving and every other virtue? How then does he elsewhere say, "If God
peradventure will give them repentance" (2 Tim. ii. 25); but here, "A man
that is an heretic after the first and second admonition reject, knowing
that he that is such is subverted and sinneth, being condemned of himself"?
In the former passage he speaks of the correction of those of whom he had
hope, and who had simply made opposition. But when he is known and manifest
to all, why dost thou contend(1) in vain? why dost thou beat the air? What
means, "being condemned of himself"? Because he cannot say that no one has
told him, no one admonished him; since therefore after admonition he
continues the same, he is self-condemned.

   Ver. 12. "When I shall send Artemas unto thee, or Tychicus; be diligent
to come unto me to Nicopolis." What sayest thou? After having appointed him
to preside over Crete, dost thou again summon him to thyself? It was not to
withdraw him from that occupation,(2) but to discipline him the more for
it. For that he does not call him to attend upon him, as if he took him
everywhere with him as his follower, appears from what he adds:

   "For I have determined there to winter."

   Now Nicopolis(3) is a city of Thrace.

   Ver. 14. "Bring Zenas the lawyer and Apollos on their journey
diligently, that nothing be wanting unto them."

   These were not of the number to whom Churches had been intrusted, but
of the number of his companions. But Apollos was the more vehement, being
"an eloquent man, and mighty in the Scriptures." (Acts xviii. 24.) But if
Zenas was a lawyer, you say, he ought not to have been supported by others.
But by a lawyer here is meant one versed in the laws of the Jews. And he
seems to say, supply their wants abundantly, that nothing may be lacking to
them.

   Ver. 14, 15. "And let ours also learn to maintain good works for
necessary uses, that they be not unfruitful. All that are with me salute
thee. Greet them that love us in the faith."

   That is, either those that love Paul himself,(4) or those men that are
faithful.

   "Grace be with you all. Amen."

   How then dost thou command him to stop the mouths of gainsayers, if he
must pass them by when they are doing everything to their own
destruction?(5) He means that he should not do it principally for their
advantage, for being once perverted in their minds, they would not profit
by it. But if they injured others, it behooved him to withstand and contend
with them; and manfully await(6) them, but if thou art reduced to
necessity, seeing them destroying others, be not silent, but stop their
mouths, from regard to those whom they would destroy. It is not indeed
possible for a zealous man of upright life to abstain from contention, but
so do as I have said. For the evil arises from idleness and a vain
philosophy, that one should be occupied about words only. For it is a great
injury to be uttering a superfluity of words, when one ought to be
teaching, or praying, or giving thanks. For it is not right to be sparing
of our money but not sparing of our words; we ought rather to spare words
than our money, and not to give ourselves up to all sorts of persons.

   What means, "that they be careful to maintain good works"? That they
wait not for those who are in want to come to them, but that they seek out
those who need their assistance. Thus the considerate man shows his
concern, and with great zeal will he perform this duty. For in doing good
actions, it is not those who receive the kindness that are benefited, so
much as those who do it that make gain and profit, for it gives them
confidence towards God. But in the other case, there is no end of
contention: therefore he calls the heretic incorrigible. For as to neglect
those for whom there is a hope of conversion is the part of slothfulness,
so to bestow pains upon those who are diseased past remedy is the extreme
of folly and madness; for we render them more bold.

   "And let ours," he says, "learn to maintain good works for necessary
uses, that they be not unfruitful." You observe that he is more anxious for
them than for those who are to receive their kindnesses. For they might
probably have been brought on their way by many others, but I am concerned,
he says, for our own friends. For what advantage would it be to them, if
others should dig up treasures,(7) and maintain their teachers? This would
be no benefit to them, for they remained unfruitful. Could not Christ then,
Who with five loaves fed five thousand men, and with seven loaves fed four
thousand, could not He have supported Himself and His disciples?

   MORAL. For what reason then was He maintained by women? For women, it
is said, followed Him, and ministered unto Him. (Mark xv. 41.) It was to
teach us from the first that He is concerned for those who do good. Could
not Paul, who supported others by his own hands, have maintained himself
without assistance from others? But you see him receiving and requesting
aid. And hear the reason for it. "Not because I desire a gift," he says,
"but I desire fruit that may abound to your account." (Phil. iv. 17.) And
at the beginning too, when men sold all their possessions and laid them at
the Apostles' feet, the Apostles, seest thou, were more concerned for them
than for those who received their alms. For if their concern had only been
that the poor might by any means be relieved, they would not have judged so
severely of the sin of Ananias and Sapphira, when they kept back their
money. Nor would Paul have charged men to give "not grudgingly nor of
necessity." (2 Cor. ix. 7.) What sayest thou, Paul? dost thou discourage
giving to the poor? No, he answers; but I consider not their advantage
only, but the good of those who give. Dost thou see, that when the prophet
gave that excellent counsel to Nebuchadnezzar, he did not merely consider
the poor. For he does not content himself with saying, Give to the poor;
but what? "Break off thy sins by almsdeeds,(1) and thine iniquities by
showing mercy to the poor." (Dan. iv. 27.) Part with thy wealth, not that
others may be fed, but that thou mayest escape punishment. And Christ again
says, "Go and sell that thou hast, and give to the poor... and come and
follow Me." (Matt. xix. 21.) Dost thou see that the commandment was, given
that he might be induced to follow Him? For as riches are an impediment,
therefore he commands them to be given to the poor, instructing the soul to
be pitiful and merciful, to despise wealth, and to flee from covetousness.
For he who has learnt to give to him that needs, will in time learn not to
receive from those who have to give. This makes men like God. Yet
virginity, and fasting, and lying on the ground, are more difficult than
this, but nothing is so strong and powerful to extinguish the fire of our
sins as almsgiving. It is greater than all other virtues. It places the
lovers of it by the side of the King Himself, and justly. For the effect of
virginity, of fasting, of lying on the ground, is confined to those who
practice them, and no other is saved thereby. But almsgiving extends to
all, and embraces the members of Christ, and actions that extend their
effects to many are far greater than those which are confined to one.

   For almsgiving is the mother of love, of that love, which is the
characteristic of Christianity, which is greater than all miracles, by
which the disciples of Christ are manifested. It is the medicine of our
sins, the cleansing of the filth of our souls, the ladder fixed to heaven;
it binds together the body of Christ. Would you learn how excellent a thing
it is? In the time of the Apostles, men selling their possessions brought
them to them, and they were distributed. For it is said, "Distribution was
made unto every man according as he had need." (Acts iv. 35.) For tell me
how, setting aside the future, and not now considering the kingdom that is
to come, let us see who in the present life are the gainers, those who
received, or those who gave. The former murmured and quarreled with each
other. The latter had one soul. "They were of one heart, and of one soul,"
it is said, "and grace was upon them all." (Acts iv. 32.) And they lived in
great simplicity.(2) Dost thou see that they were gainers even by thus
giving? Tell me now, with whom would you wish to be numbered, with those
who gave away their possessions, and had nothing, or with those who
received even the goods of others?

   See the fruit of almsgiving, the separations and hindrances were
removed, and immediately their souls were knit together. "They were all of
one heart and of one soul." So that even setting aside almsgiving, the
parting with riches is attended with gain. And these things I have said,
that those who have not succeeded to an inheritance from their forefathers
may not be cast down, as if they had less than those who are wealthy. For
if they please they have more. For they will more readily incline to
almsgiving, like the widow, and they will have no occasion for enmity
towards their neighbor, and they will enjoy freedom in every respect. Such
an one cannot be threatened with the confiscation of his goods, and he is
superior to all wrongs. As those who fly unincumbered with clothes are not
easily caught, but they who are incumbered with many garments and a long
train are soon overtaken, so it is with the rich man and the poor. The one,
though he be taken, will easily make his escape, whilst the other, though
he be not detained, is incumbered by cords of his own, by numberless cares,
distresses, passions, provocations, all which overwhelm the soul, and not
these alone, but many other things which riches draw after them. It is much
more difficult for a rich man to be moderate and to live frugally, than for
the poor, more difficult for him to be free from passion. Then he, you say,
will have the greater reward.--By no means.--What, not if he overcomes
greater difficulties?--But these difficulties were of his own seeking. For
we are not commanded to become rich, but the reverse. But he prepares for
himself so many stumbling-blocks and impediments.

   Others not only divest themselves of riches, but macerate their bodies,
as travelers in the narrow way. Instead of doing this, thou heatest more
intensely the furnace of thy passions, and gettest more about thee.(3) Go
therefore into the broad way, for it is that which receives such as thee.
But the narrow way is for those who are afflicted and straitened, who bear
along with them nothing but those burdens, which they can carry through it,
as almsgiving, love for mankind, goodness, and meekness. These if thou
bearest, thou wilt easily find entrance, but if thou takest with thee
arrogance, a soul inflamed with passions, and that load of thorns, wealth,
there is need of wide room for thee to pass, nor wilt thou well be able to
enter into the crowd without striking others, and coming down upon them on
thy way. In this case a wide distance from others is required. But he who
carries gold and silver, I mean the achievements of virtue, does not cause
his neighbors to flee from him, but brings men nearer to him, even to link
themselves with him.(1) But if riches in themselves are thorns, what must
covetousness be? Why dost thou take that away with thee? Is it to make the
flame greater by adding fuel to that fire? Is not the fire of hell
sufficient? Consider how the Three Children overcame the furnace. Imagine
that to be hell. With tribulation were they plunged into it, bound and
fettered; but within they found large room; not so they that stood around
without.

   Something of this kind even now will be experienced, if we will
manfully resist the trials that encompass us. If we have hope in God, we
shall be in security, and have ample room, and those who bring us into
these straits shall perish. For it is written, "Whoso diggeth a pit shall
fall therein." (Ecclus. xxvi. 27.) Though they bind our hands and our feet,
the affliction will have power to set us loose. For observe this miracle.
Those whom men had bound, the fire set free. As if certain persons were
delivered up to the servants of their friends, and the servants, from
regard to the friendship of their master, instead of injuring them, should
treat them with much respect; so the fire, when as it knew that the Three
Children were the friends of its Lord, burst their fetters, set them free,
and let them go, and became to them as a pavement, and was trodden under
their feet. And justly, since they had been cast into it for the glory of
God. Let us, as many of us as are afflicted, hold fast these examples.

   But behold, they were delivered from their affliction, you say, and we
are not. True, they were delivered, and justly; since they did not enter
into that furnace expecting deliverance, but as if to die outright. For
hear what they say: "There is a God in Heaven, Who will deliver us. But if
not, be it known unto thee, O King, that we will not serve thy gods, nor
worship the golden image which thou hast set up." (Dan. iii. 17, 18.) But
we, as if bargaining on the chastisements of the Lord, even fix a time,
saying, "If He does not show mercy till this time." Therefore it is that we
are not delivered. Surely Abraham did not leave his home expecting again to
receive his son, but as prepared to sacrifice him; and it was contrary to
his expectation that he received him again safe. And thou, when thou
fallest into tribulation, be not in haste to be delivered,(2) prepare thy
mind for all endurance, and speedily thou shalt be delivered from thy
affliction. For God brings it upon thee for this end, that He may chasten
thee. When therefore from the first we learn to bear it patiently, and do
not sink into despair, He presently relieves us, as having effected the
whole matter.

   I should like to tell you an instructive story, which has much of
profit in it. What then is it? Once, when a persecution arose, and a severe
war was raging against the Church, two men were apprehended. The one was
ready to suffer anything whatever; the other was prepared to submit with
firmness to be beheaded, but with fear and trembling shrunk from other
tortures. Observe then the dispensation towards these men. When the judge
was seated, he ordered the one who was ready to endure anything, to be
beheaded. The other he caused to be hung up and tortured, and that not once
or twice, but from city to city. Now why was this permitted? That he might
recover through torments that quality of mind which he had neglected, that
he might shake off all cowardice, and be no longer afraid to endure
anything. Joseph too, when he was urgent to escape from prison, was left to
remain there. For hear him saying, "Indeed I was stolen away out of the
land of the Hebrews; but do thou make mention of me to the king." (Gen. xl.
14, 15.) And for this he was suffered to remain, that he might learn not to
place hope or confidence in men, but to cast all upon God. Knowing these
things therefore let us give thanks to God, and let us do all things that
are expedient for us, that we may obtain the good things to come, through
Jesus Christ our Lord, with whom to the Father be glory, with the Holy
Ghost, now and ever, 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/XIII, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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