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ST. JOHN CHRYSOSTOM

HOMILIES ON FIRST THESSALONIANS.

[Translated by the Rev. James Tweed, M.A., of Corpus Christi College,
Cambridge; revised by the Rev. John A. Broadus, D.D., President of the
Southern Baptist Theological Seminary, Louisville, Ky.]


HOMILY I: 1 THESSALONIANS i. 1-3.

"Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in
God the Father and the Lord Jesus Christ: Grace to you, and peace.(1) We
give thanks to God always for you all, making mention of you in our
prayers; remembering without ceasing your work of faith and labor of love
and patience of hope in our Lord Jesus Christ, before our God and Father."

   WHEREFORE then, when writing to the Ephesians,(2) and having Timothy
with him, did he not include him with himself (in his salutation), known as
he was to them and admired, for he says, "Ye know the proof of him, that as
a child serveth the father, so he served with me in the Gospel" (Phil. ii.
22); and again, "I have no man like-minded who will care truly for your
state" (ver. 20); but here he does associate him with himself? It seems to
me, that he was about to send him immediately, and it was superfluous for
him to write, who would overtake the letter. For he says, "Him therefore I
hope to send forthwith." (Phil. ii. 23.) But here it was not so; but he had
just returned to him, so that he naturally joined in the letter. For he
says, "Now when Timothy came from you unto us." (1 Thess. iii. 6.) But why
does he place Silvanus before him,(3) though he testifies to his numberless
good qualities, and prefers him above all? Perhaps Timothy wished and
requested him to do so from his great humility; for when he saw his teacher
so humble-minded, as to associate his disciple with himself, he would much
the more have desired this, and eagerly sought it. For he says,

   "Paul, and Silvanus, and Timothy, unto the Church of the
Thessalonians." Here he gives himself no title--not "an Apostle," not "a
Servant"; I suppose, because the men were newly instructed, and had not yet
had any experience of him,(4) he does not apply the title; and it was as
yet the beginning of his preaching to them.

   "To the Church of the Thessalonians," he says. And well. For it is
probable there were few, and they not yet formed into a body; on this
account he consoles them with the name of the Church. For where much time
had passed, and the congregation of the Church was large, he does not apply
this term. But--because the name of the Church is for the most part a name
of multitude, and of a system(1) now compacted, on this account he calls
them by that name.

   "In God the Father," he says, "and the Lord Jesus Christ." "Unto the
Church of the Thessalonians," he says, "which is in God." Behold again the
expression, "in,"(2) applied both to the Father and to the Son. For there
were many assemblies,(3) both Jewish and Grecian; but he says, "to the
(Church) that is in God." It is a great dignity, and to which there is
nothing equal, that it is "in God." God grant therefore that this Church
may be so addressed! But I fear that it is far from that appellation. For
if any one were the servant of sin, he cannot be said to be "in God." If
any one walks not according to God, he cannot be said to be "in God."(4)

   "Grace be unto you, and peace."(5) Do you perceive that the very
commencement of his Epistle is with encomiums? "We give thanks to God
always for you all, making mention of you in our prayers." For to give
thanks to God for them is the act of one testifying to their great
advancement, when they are not only praised themselves, but God also is
thanked for them, as Himself having done it all. He teaches them also to be
moderate, all but saying, that it is all of the power of God. That he gives
thanks for them, therefore, is on account of their good conduct, but that
he remembers them in his prayers, proceeds from his love towards them. Then
as he often does, he says that he not only remembers them in his prayers,
but apart from his prayers. "Remembering without ceasing," he says, "your
work of faith and labor of love and patience of hope in our Lord Jesus
Christ, before our God and Father." What is remembering without ceasing?
Either remembering before God and the Father, or remembering your labor of
love that is before God and the Father, or simply, "Remembering you without
ceasing." Then again, that you may not think that this "remembering you
without ceasing" is said simply, he has added, "before our God and Father."
And because no one amongst men was praising their actions, no one giving
them any reward, he says this, "You labor before God." What is "the work of
faith"? That nothing has turned aside your steadfastness. For this is the
work of faith. If thou believest, suffer all things; if thou dost not
suffer, thou dost not believe. For are not the things promised such, that
he who believes would choose to suffer even ten thousand deaths? The
kingdom of heaven is set before him, and immortality, and eternal life. He
therefore who believes will suffer all things. Faith then is shown through
his works. Justly might one have said, not merely did you believe, but
through your works you manifested it, through your steadfastness, through
your zeal.

   And your labor "of love." Why? what labor is it to love? Merely to love
is no labor at all. But to love genuinely is great labor. For tell me, when
a thousand things are stirred up that would draw us from love, and we hold
out against them all, is it not labor? For what did not these men suffer,
that they might not revolt from their love? Did not they that warred
against the Preaching go to Paul's host, and not having found him, drag
Jason before the rulers of the city? (Acts xvii. 5, 6.) Tell me, is this a
slight labor, when the seed had not yet taken root, to endure so great a
storm, so many trials? And they demanded security of him. And having given
security, he says, Jason sent away Paul.(6) Is this a small thing, tell me?
Did not Jason expose himself to danger for him? and this he calls a labor
of love, because they were thus bound to him.

   And observe: first he mentions their good actions, then his own, that
he may not seem to boast, nor yet to love them by anticipation.(7) "And
patience," he says. For that persecution was not confined to one time, but
was continual, and they warred not only with Paul, the teacher, but with
his disciples also. For if they were thus affected towards those who
wrought miracles, those venerable men; what think you were their feelings
towards those who dwelt among them, their fellow-citizens, who had all of a
sudden revolted from them? Wherefore this also he testifies of them,
saying," For ye became imitators of the Churches of God which are in
Judaea."

   "And of hope," he says, "in our Lord Jesus Christ, before our God and
Father." For all these things proceed from faith and hope, so that what
happened to them showed not their fortitude only, but that they believed
with full assurance in the rewards laid up for them. For on this account
God permitted that persecutions should arise immediately, that no one might
say, that the Preaching was established lightly or by flattery, and that
their fervor might be shown, and that it was not human persuasion, but the
power of God, that persuaded the souls of the believers, so that they were
prepared even for ten thousand deaths, which would not have been the case,
if the Preaching had not immediately been deeply fixed and remained
unshaken.

   Ver. 4, 5. "Knowing, brethren beloved of God, your election, how that
our Gospel came not unto you in word only, but also in power, and in the
Holy Ghost, and in much assurance; even as ye know what manner of men we
showed ourselves among[1] you for your sake."

   Knowing what? How "we showed ourselves among you"? Here he also touches
upon his own good actions, but covertly. For he wishes first to enlarge
upon their praises, and what he says is something of this sort. I knew that
you were men of great and noble sort, that you were of the Elect. For this
reason we also endure all things for your sake. For this, "what manner of
men we showed ourselves among you," is the expression of one showing that
with much zeal and much vehemence we were ready to give up our lives for
your sake; and for this thanks are due not to us, but to you, because ye
were elect. On this account also he says elsewhere, "And these things I
endure for the Elect's sake." (2 Tim. ii. 10.) For what would not one
endure for the sake of God's beloved ones? And having spoken of his own
part, he all but says, For if you were both beloved and elect, we suffer
all things with reason. For not only did his praise of them confirm them,
but his reminding them that they too themselves had displayed a fortitude
corresponding to their zeal: he says,

   Ver. 6. "And ye became imitators of us, and of the Lord, having
received the word in much affliction, with joy of the Holy Ghost."

   Strange! what an encomium is here! The disciples have suddenly become
teachers! They not only heard the word, but they quickly arrived at the
same height with Paul. But this is nothing; for see how he exalts them,
saying, "Ye became imitators of the Lord." How? "Having received the word
in much affliction, with joy of the Holy Ghost." Not merely with
affliction, but with much affliction. And this we may learn from the Acts
of the Apostles, how they raised a persecution against them. (Acts xvii. 5-
8.) And they troubled all the rulers of the city, and they instigated the
city against them. And it is not enough to say, ye were afflicted indeed,
and believed, and that grieving, but even rejoicing. Which also the
Apostles did: "Rejoicing," it is said, "that they were counted worthy to
suffer dishonor for the Name." (Acts v. 41.) For it is this that is
admirable. Although neither is that a slight matter, in any way to bear
afflictions. But this now was the part of men surpassing human nature, and
having, as it were, a body incapable of suffering.

   But how were they imitators of the Lord? Because He also endured many
sufferings, but rejoiced. For He came to this willingly. For our sakes He
emptied Himself. He was about to be spit upon, to be beaten and crucified,
and He so rejoiced in suffering these things, that He said to the Father,
"Glorify Me." (John xvii. 1-5.)

   "With joy of the Holy Ghost," he says. That no one may say, how
speakest thou of "affliction"? how "of joy"? how can both meet in one? he
has added, "with joy of the Holy Ghost." The affliction is in things
bodily, and the joy in things spiritual. How? The things which happened to
them were grievous, but not so the things which sprang out of them, for the
Spirit does not allow it.[2] So that it is possible both for him who
suffers, not to rejoice, when one suffers for his sins; and being beaten to
take pleasure, when one suffers for Christ's sake. For such is the joy of
the Spirit. In return for the things which appear to be grievous, it brings
out delight. They have afflicted you, he says, and persecuted you, but the
Spirit did not forsake you, even in those circumstances. As the Three
Children in the fire were refreshed with dew,[3] so also were you refreshed
in afflictions. But as there it was not of the nature of the fire to
sprinkle dew, but of the "whistling wind,"[4] so also here it was not of
the nature of affliction to produce joy, but of the suffering for Christ's
sake, and of the Spirit bedewing them, and in the furnace of temptation
setting them at ease. Not merely with joy, he says, but "with much joy."
For this is of the Holy Spirit.

   Ver. 7. "So that ye became ensamples[5] to all that believe in
Macedonia and Achaia."

   And yet it was later that he went to them. But ye so shone, he says,
that ye became teachers of those who received (the word) before you. And
this is like the Apostle. For he did not say, so that ye became ensamples
in regard to believing, but ye became an ensample to those who already
believed; how one ought to believe in God, ye taught, who from the very
beginning entered into your conflict.

   "And in Achaia," he says; that is, in Greece.

   Do you see how great a thing is zeal? that it does not require time,
nor delay, nor procrastination, but it is sufficient only to venture one's
self, and all is fulfilled. Thus then though coming in later to the
Preaching, they became teachers of those who were before them.

   MORAL. Let no one therefore despair, even though he has lost much time,
and has done nothing. It is possible for him even in a little while to do
so much, as he never has done in all his former time. For if he who before
did not believe, shone so much at the beginning, how much more those who
have already believed! Let no one, again, upon this consideration be
remiss, because he perceives that it is possible in a short time to recover
everything. For the future is uncertain, and the Day of the Lord is a
thief, setting upon us suddenly when we are sleeping. But if we do not
sleep, it will not set upon us as a thief, nor carry us off unprepared. For
if we watch and be sober, it will not set upon us as a thief, but as a
royal messenger, summoning us to the good things prepared for us. But if we
sleep, it comes upon us as a thief. Let no one therefore sleep, nor be
inactive in virtue, for that is sleep. Do you not know how, when we sleep,
our goods are not in safety, how easy they are to be plotted against? But
when we are awake, there needs not so much guarding. When we sleep, even
with much guarding we often perish. There are doors, and bolts, and guards,
and outer guards, and the thief has come upon us.

   Why then do I say this? Because, if we wake we shall not need the help
of others; but if we sleep, the help of others will profit us nothing, but
even with this we perish. It is a good thing to enjoy the prayer of the
Saints, but it is when we ourselves also are on the alert. And what need,
you say, have I of another's prayer, if I am on the alert myself. And in
sooth, do not place yourself in a situation to need it; I do not wish that
you should; but we are always in need of it, if we think rightly. Paul did
not say, what need have I of prayer? and yet those who prayed were not
worthy of him,[1] or rather not equal to him; and you say, what need have I
of prayer? Peter did not say, What need have I of prayer, for "prayer," it
says, "was made earnestly of the Church unto God for him." (Acts xii. 5.)
And thou sayest, What need have I of prayer? On this account thou needest
it, because thou thinkest that thou hast no need. Yea, though thou become
as Paul, thou hast need of prayer. Do not exalt thyself, lest thou be
humbled.

   But, as I said, if we be active also ourselves, the prayers for us
avail too. Hear Paul saying, "For I know that this shall turn to my
salvation, through your supplication, and the supply of the Spirit of Jesus
Christ." (Phil. i. 19.) And again, "That for the gift bestowed upon us by
means of many, thanks may be given by many persons on our behalf." (2 Cor.
i. 11.) And  thou sayest, what need have I of prayer? But if we be idle, no
one will be able to profit us. What did Jeremiah profit the Jews? Did he
not thrice draw nigh to God, and the third time hear, "Pray not thou for
this people, neither lift up cry nor prayer, for I will not hear thee"?
(Jer. vii. 16.) What did Samuel profit Saul? Did he not mourn for him even
to his last day, and not merely pray for him only? What did he profit the
Israelites? Did he not say, "God forbid that I should sin in ceasing to
pray for you"? (1 Sam. xii. 23.) Did they not all perish? Do prayers then,
you say, profit nothing? They profit even greatly: but it is when we also
do something. For prayers indeed cooperate and assist, but a man cooperates
with one[2] that is operating, and assists one that is himself also
working. But if thou remainest idle, thou wilt receive no great benefit.

   For if prayers had power to bring us to the kingdom while we do
nothing, why do not all the Greeks become Christians? Do we not pray for
all the world? Did not Paul also do this? Do we not intreat that all may be
converted? Why do not the wicked become good without contributing anything
of themselves? Prayers, then, profit greatly, when we also contribute our
own parts.

   Would you learn how much prayers have profited? consider, I pray,
Cornelius, Tabitha. (Acts x. 3 and ix. 36.) Hear also Jacob saying to
Laban, "Except the Fear of my father had been with me, surely thou hadst
now sent me away empty." (Gen. xxxi. 45.) Hear also God again, saying, "I
will defend this city for Mine own sake, and for My servant David's sake."
(2 Kings ix. 34.) But when? In the time of Hezekiah, who was righteous.
Since if prayers availed even for the extremely wicked, why did not God say
this also when Nebuchadnezzar came, and why did He give up the city?
Because wickedness availed more. Again, Samuel himself also prayed for the
Israelites, and prevailed. But when? When they also pleased God, then they
put their enemies to flight. And what need, you say, of prayer from
another, when I myself please God? Never, O man, say this. There is need,
aye, and need of much prayer. For hear God saying concerning the friends of
Job; "And he shall pray for you, and your sin shall be forgiven you."[3]
(Job xlii. 8.) Because they had sinned indeed, but not a great sin. But
this just man, who then saved his friends by prayer, in the season of the
Jews was not able to save the Jews who were perishing. And that you may
learn this, hear God saying through the prophet; "If Noah, Daniel, and Job
stood, they shall not deliver their sons and their daughters." (Ezek. xiv.
14, 16.) Because wickedness prevailed. And again, "Though Moses and Samuel
stood." (Jer. xv. 1.)

   And see how this is said to the two Prophets, because both prayed for
them, and did not prevail. For Ezekiel says, "Ah Lord, dost thou blot out
the residue of Israel?" (Ezek. ix. 8.) Then showing that He does this
justly, He shows him their sins; and showing that not through despising him
does He refuse to accept his supplication for them, he says, Even these
things are enough even to persuade thee, that not despising thee, but on
account of their many sins, I do not accept thy supplication. Nevertheless
He adds, "Though. Noah, Job, and Daniel stood." (From Ezek. xiv.) And with
good reason does He the rather say this to him, because it is he who
suffered so many things. Thou badest me, he says, eat upon dung, and I ate
upon it.[1] Thou badest me, and I shaved my head. Thou badest me, and I lay
upon one side. Thou badest me go out through a hole in the wall, bearing a
burden, and I went out. Thou tookest away my wife, and badest me not mourn,
and I did not mourn, but bore it with fortitude. (Ezek. xxiv. 18.) Ten
thousand other things have I wrought for their sake: I entreat for them,
and dost Thou not comply? Not from despising thee, says he, do I do this,
but though Noah, Job, and Daniel were there, and were entreating for sons
and daughters, I would not comply.

   And again to Jeremiah, who suffered less from the commandments of God,
but more from their wickedness, what does He say? "Seest thou not what
these do?" (Jer. vii. 17.) "Yea," he says, "they do so--but do Thou do it
for my sake." On this account He says to him, "Though Moses and Samuel
stood." Their first lawgiver, who often delivered them from dangers, who
had said, "If now thou forgivest their sins, forgive it; but if not, blot
me out also." (Ex. xxxii. 32, Sept.) If therefore he were now alive, and
spoke thus, he would not have prevailed,--nor would Samuel, again, who
himself also delivered them, and who from his earliest youth was admired.
For to the former indeed I said, that I conversed with him as a friend with
a friend, and not by dark sayings. And of the latter I said, that in his
first youth I was revealed to him, and that on his account, being prevailed
upon, I opened the prophecy that had been shut up. For "the word of the
Lord," it is said, "was precious in those days; there was no open vision."
(1 Sam. iii. 1.) If these men, therefore, stood before Me, they would
profit nothing. And of Noah He says, "Noah was a righteous man, and perfect
in his generations." (Gen. vi. 9.) And concerning Job, He was "blameless,
just, true, fearing God." (Job i. 1, Sept.) And concerning Daniel, whom
they even thought a God.; and they will not deliver, says he, their sons
and daughters. Knowing these things, therefore, let us neither despise the
prayers of the Saints, nor throw everything upon them: that we may not, on
the one hand, be indolent and live carelessly; nor on the other deprive
ourselves of a great advantage. But let us both beseech them to pray and
lift up the hand for us, and let us adhere to virtue; that we may be able
to obtain the blessings promised to those who love Him by the grace and
loving-kindness of our Lord Jesus Christ, with whom, &c.

HOMILY II: 1 Thessalonians i. 8-10.

"For from you hath sounded forth the word of the Lord, not only in
Macedonia and Achaia, but also in every place your faith to God-ward is
gone forth; so that we need not to speak anything. For they themselves
report concerning us what manner of entering in we had unto you; and how ye
turned unto God from idols, to serve a living and true God, and to wait for
His Son from Heaven, whom He raised from the dead, even Jesus, which
delivereth us from the wrath to come."

   AS a sweet-smelling ointment keeps not its fragrance shut up in itself,
but diffuses it afar, and scenting the air with its perfume, so conveys it
also to the senses of the neighbors; so too illustrious and admirable men
do not Shut up their virtue within themselves, but by their good report
benefit many, and render them better. Which also then happened. Where fore
he said, "So that ye became ensamples to all that believe in Macedonia and
Achaia." "For from you," he says, "hath sounded forth the word of the Lord,
not only in Macedonia and Achaia, but also in every place your faith to
God-ward is gone forth." Ye have filled, therefore, all your neighbors with
instruction, and the world with wonder. For this is meant by the
expression, "in every place." And he has not said, your faith is noised
abroad, but "has sounded out"; as every place near is filled with the sound
of a loud trumpet, so the report of your manfulness is loud, and sounding
even like that, is sufficient to fill the world, and to fall with equal
sound upon all that are round about. For great actions are more loudly
celebrated there, where they have taken place; afar off indeed they are
celebrated, but not so much.

   But in your case it was not so, but the sound of good report was spread
abroad in every part of the earth. And whence know we, says one, that the
words were not hyperbolical? For this nation of the Macedonians, before the
coming of Christ, was renowned, and celebrated everywhere more than the
Romans. And the Romans were admired on this account, that they took them
captive. For the actions of the Macedonian king exceeded all report, who,
setting out from a little city indeed, yet subdued the world. Wherefore
also the Prophet saw him, a winged leopard, showing his swiftness, his
vehemence, his fiery nature, his suddenly in a manner flying over the whole
world with the trophies of his victory. And they say, that hearing from a
certain philosopher, that there were infinite worlds, he groaned bitterly,
that when they were numberless, he had not conquered even one. So high-
minded was he, and high-souled, and celebrated everywhere. And with the
fame of the king the glory of the nation also kept pace. For he was called
"Alexander, the Macedonian." So that what took place there was also
naturally much talked of. For nothing can be  concealed that relates to the
illustrious. The Macedonians then were not inferior to the Romans.

   And this has also arisen from their vehemence. For as if he were
speaking of something living, he introduces the word "gone forth"; so
vehement and energetic was their faith. "So that we need not to speak
anything," says he, "for they themselves report concerning us what entering
in we had unto you." They do not wait to hear from us,[1] but those who
were not present, and have not seen, anticipate those who were present, and
have seen your good deeds. So manifest were they everywhere made by report.
We shall not therefore need, by relating your actions, to bring them to
equal zeal. For the things which they ought to have heard from, us, these
they themselves talk of, anticipating: us. And yet in the case of such
there is frequently envy, but the exceeding greatness of the  thing
conquered even this, and they are the heralds of your conflicts. And though
left behind, not even so are they silenced, but they are beforehand with
us. And being such, it is not possible for them to disbelieve our report.

   What means, "What manner of entering in we had unto you"? That it was
full of dangers, and numberless deaths, but that none of these things
troubled you. But as if nothing had happened, so you adhered to us; as if
ye had suffered no evil, but had enjoyed infinite good, so you received us
after these things. For this was the second entering.[2] They went to
Beroea, they were persecuted, and when they came after this they so
received them, as though they had been honored by these also, so that they
even laid down their lives for them. The expression, "What manner of
entering in we had," is complicated, and contains an encomium both of them
and of themselves. But he himself has turned this to their advantage. "And
how," he says, "ye turned to God from idols, to serve a living and true
God"; that is, that ye did it readily, that ye did it with much eagerness,
that it did not require much labor to make you. "In order to serve," says
he, "a living and true God."

   Here also he introduced an exhortation, which is the part of one who
would make his discourse less offensive. "And to wait," he says, "for His
Son from heaven, whom He raised from the dead, even Jesus, which delivereth
us from the wrath to come." "And to wait," he says, "for His Son from
heaven"; Him that was crucified, Him that was buried; to wait for Him from
heaven. And how "from heaven"? "Whom He raised from the dead." You see all
things at the same time; both the Resurrection, and the Ascension, and the
second Coming, the Judgment, the retribution of the just, the punishment of
the wicked. "Jesus," he says, "which delivereth us from the wrath to come."
This is at once comfort, and exhortation, and encouragement. For if He
raised Him from the dead, and He is in heaven, and thence will come, (and
ye believed in Him; for if ye had not believed in Him, ye would not have
suffered so much), this of itself is sufficient comfort. These shall suffer
punishment, which he says in his second epistle, and you will have no small
consolation.

   And to "wait," he says, "for His Son from heaven." The terrible things
are in hand, but the good things are in the future, when Christ shall come
from heaven. See how much hope is required, in that He who was crucified
has been raised, that He has been taken up into heaven, that He will come
to judge the quick and the dead.

   Chap. ii. 1, 2. "For yourselves, brethren, know our entering in unto
you, that it hath not been found vain: but having suffered before, and been
shamefully entreated, as ye know, at Philippi, we waxed bold in our God to
speak unto you the Gospel of God in much conflict."

   Great indeed were your actions also, but yet neither did we have
recourse to human speech. But what he says above, that also he repeats
here, that from both sides is shown what was the nature of the Preaching,
from the miracles, and from the resolution of the preachers, and from the
zeal and fervor of those who received it. "For yourselves," he says," know
our entering in unto you, that it hath not been found vain," that is, that
it was not according to man,  nor of any common kind. For being fresh from
great dangers, and deaths, and stripes, we immediately fell into dangers.
"But," he says, "having suffered before, and been shamefully entreated; as
ye know, at Philippi, we waxed bold in our God." Do you see how again he
refers the whole to God? "To speak unto you," says he, "the Gospel of God
in much conflict."[1] It is not possible to say, that there indeed we were
in danger, but here we are not; yourselves also know, how great was the
danger, with how much contention we were among you. Which also he says in
his Epistle to the Corinthians; "And I was with you in weakness," and in
labor, "and in fear, and in much trembling." (1 Cor. ii. 3.)

   Ver. 3, 4. "For our exhortation is not of error nor of uncleanness, nor
in guile: but even as we have been approved of God to be entrusted with the
Gospel, so we speak; not as pleasing men, but God which proveth our
hearts."

   Do you see that, as I said, from their perseverance he makes a proof
that the Preaching is divine? For, if it were not so, if it were a deceit,
we should not have endured so many dangers, which allowed us not even to
take breath. You were in tribulation, we were in tribulation. What then was
it? Unless somewhat of things future had excited us, unless we had been
persuaded that there is a good hope, we should not have been filled with
the more alacrity by suffering. For who would have chosen for the sake of
what we have here to endure so many sufferings, and to live a life of
anxiety, and full of dangers? For whom would they persuade? For are not
these things of themselves enough to trouble the disciples, when they see
their teachers in dangers? But this was not your case.

   "For our exhortation," that is, our teaching, "is not of error." The
matter, he says, is not guile nor deceit, that we should give it up. It is
not for things abominable, as the tricks of jugglers and sorcerers. "And of
uncleanness," says he, "nor in guile," nor for any insurrection, like what
Theudas did. "But even as we have been approved of God to be entrusted with
the Gospel, so we speak, not as pleasing men, but God." Do you see, that it
is not vainglory? "But God," he says, "which proveth our hearts." We do
nothing for the sake of pleasing men, he says. For on whose account should
we do these things? Then having praised them, he says, Not as wishing to
please men, nor seeking the honors that are from men, he adds, "But as we
have been approved of God to be entrusted with the Gospel." Unless He had
seen that we were free from every worldly consideration, He would not have
chosen us. As therefore He approved us, such we remain, as having been
"approved of God." Whence did he approve us, and entrust us with the
Gospel? We appeared to God approved, so we remain. It is a proof of our
virtue, that we are  entrusted with the Gospel; if there had been anything
bad in us, God would not have approved us. But the expression that He
approved us, does not here imply search. But what we do upon proving, that
he does without proving. That is, as he found us proof, and trusted us, so
we speak; as it is reasonable that those should, who are approved and
entrusted to be worthy of the Gospel, so we speak, "not as pleasing men,"
that is, not on your account do we do all these things.[2] Because
previously he had praised them, that he might not bring his speech under
suspicion, he says,

   Ver. 5, 6. "For neither at any time were we found using words of
flattery, as ye know, nor a cloak of covetousness, God is witness; nor
seeking glory of men, neither from you, nor from others, when we might have
been burdensome, as Apostles of Christ."

   For "neither at any time," he says, "were we found using words of
flattery"; that is, we did not flatter, which is the part of deceivers, who
wish to get possession and to domineer. No one can say that we flattered in
order to rule, nor that we had recourse to it for the sake of wealth. Of
this, which was manifest, he afterwards calls them to be witnesses.
"Whether we flattered," he says, "ye know." But as to what was uncertain,
namely, whether it were in the way of covetousness, he calls God to
witness. "Nor seeking glory of men, neither from you, nor from others, when
we might have been burdensome, as Apostles of Christ;" that is, not seeking
after honors either, nor boasting ourselves, nor requiring attendance of
guards. And yet even if we had done this, we should have done nothing out
of character. For if persons sent forth by kings are nevertheless[3] in
honor, much more might we be. And he has riot said, that "we were
dishonored," nor that "we did not enjoy honors," which would have been to
reproach them, but "we did not seek them." We therefore, who, when we might
have sought them, sought them not, even when the preaching required it, how
should we do anything for the sake of glory? And yet even if we had sought
them, not even in that case would there have been any blame. For it is fit
that those men who are sent forth from God, as ambassadors now coming from
heaven, should enjoy great honor.

   But with an excess of forbearance we do none of these things, that we
may stop the mouths of the adversaries. And it cannot be said, that to you
we act thus, but not so others. For thus also he said in his Epistle to the
Corinthians: "For ye bear with a man if he bringeth you into bondage, if he
devoureth you, if he taketh you captive, if he exalteth himself, if he
smiteth you on the face." (2 Cot. xi. 20.) And again, "His bodily presence
is weak, and his speech of no account." (2 Cor. x. 10.) And again, "Forgive
me this wrong." (2 Cor. xii. 13.) He shows there also that he was exceeding
humble from his suffering so many things. But here he also says concerning
money, "when we might have been burdensome, as Apostles of Christ."

   Ver. 7, 8. "But we were gentle in the midst of you, as when a nurse
cherisheth her own children: even so, being affectionately desirous of you,
we were well pleased to impart unto you, not the Gospel of God only, but
also our own souls, because ye were become very dear to us."

   "But we were gentle," he says; we exhibited nothing that was offensive
or troublesome, nothing displeasing, or boastful. And the expression "in
the midst of you," is as if one should say, we were as one of you, not
taking the higher lot. "As when a nurse cherisheth her own children." So
ought the teacher to be. Does the nurse flatter that she may obtain glory?
Does she ask money of her little children? Is she offensive or burdensome
to them? Are they not more indulgent to them than mothers? Here he shows
his affection. "Even so, being affectionately desirous of you," he says, we
are so bound to you, he says, and we not only take nothing of you, but if
it be necessary even to impart to you our souls, we should not have
refused. Tell me, then, is this of a human view? and who is so foolish as
to say this? "We were well pleased to impart to you," he says, "not the
Gospel of God only, but also our own souls." So that this is greater than
the other. And what is the gain? For from the Gospel is gain, but to give
our souls, is with respect to difficulty a greater thing than that. For
merely to preach is not the same thing as to give the soul. For that indeed
is more precious, but the latter is a matter of more difficulty. We were
willing, he says, if it were possible, even to spend our souls upon you.
And this we should have been willing to do; for if we had not been willing,
we should not have endured the necessity. Since then he praised, and does
praise, on this account he says, that, not seeking money, nor flattering
you, nor desiring glory, do we do this. For observe; they had contended
much, and so ought to be praised and admired even extraordinarily, that
they might be more firm; the praise was suspicious. On this account he says
all these things, by way of repelling the suspicion. And he also mentions
the dangers. And again, that he may not be thought to speak of the dangers
on this account, as if laboring for them, and claiming to be honored by
them, therefore again, as he had to mention the dangers, he added, "Because
ye were become very dear to us"; we would willingly have given our souls
for you, because we were vehemently attached to you. The Gospel indeed we
proclaim, because God commanded it; but so much do we love you, that, if it
were possible, we would have given even our souls.

   He who loves, ought so to love, that if he were asked even for his
soul,[1] and it were possible, he would not refuse it. I do not say "if he
were asked," but so that he would even run to present him with the gift.
For nothing, nothing can be sweeter than such love; nothing will fall out
there that is grievous. Truly "a faithful friend is the medicine of life."
(Ecclus. vi. 16.) Truly "a faithful friend is a strong defense." (Ib. 14.)
For what will not a genuine friend perform? What pleasure will he not
afford? what benefit? what security? Though you should name infinite
treasures, none of them is comparable to a genuine friend. And first let us
speak of the great delight of friendship itself. A friend rejoices at
seeing his friend, and expands with joy. He is knit to him with an union of
soul that affords unspeakable pleasure. And if he only calls him to
remembrance, he is roused in mind, and transported.

   I speak of genuine friends, men of one soul, who would even die for
each other, who love fervently. Do not, thinking of those who barely love,
who are table-companions, mere nominal friends, suppose that my discourse
is refuted. If any one has a friend such as I speak of, he will acknowledge
the truth of my words. He, though he sees his friend every day, is not
satiated. For him he prays for the same things as for himself. I know one,
who calling upon holy men in behalf of his friend, besought them to pray
first for him, and then for himself. So dear a thing is a good friend, that
times and places are loved on his account. For as bodies that are luminous
spread their radiance to the neighboring places, so also friends leave a
grace of their own in the places to which they have come. And oftentimes in
the absence of friends, as we have stood on those places, we have wept, and
remembering the days which we passed together, have sighed. It is not
possible to represent by speech, how great a pleasure the intercourse with
friends affords. But those only know, who have experience. From a friend we
may both ask a favor, and receive one without suspicion. When they enjoin
anything upon us, then we feel indebted to them; but when they are slow to
do this, then we are sorrowful. We have nothing which is not theirs. Often
despising all things here, on their account we are not willing to depart
hence; and they are more longed for by us than the light.

   For, in good truth, a friend is more to be longed for than the light; I
speak of a genuine one. And wonder not: for it were better for us that the
sun should be extinguished, than that we should be deprived of friends;
better to live in darkness, than to be without friends. And I will tell you
why. Because many who see the sun are in darkness, but they can never be
even in tribulation, who abound in friends. I speak of spiritual friends,
who prefer nothing to friendship. Such was Paul, who would willingly have
given his own soul, even though not asked, nay would have plunged into
hell(1) for them. With so ardent a disposition ought we to love.

   I wish to give you an example of friendship. Friends, that is, friends
according to Christ, surpass fathers and sons. For tell me not of friends
of the present day, since this good thing also has past away with others.
But consider, in the time of the Apostles, I speak not of the chief men,
but of the believers themselves generally; "all," he says, "were of one
heart and soul: and not one of them said that aught of the things which he
possessed was his own ... and distribution was made unto each, according as
any one had need." (Acts iv. 32, 35.) There were then no such words as
"mine" and "thine." This is friendship, that a man should not consider his
goods his own, but his neighbor's, that his possessions belong to another;
that he should be as careful of his friend's soul,(2) as of his own; and
the friend likewise.

   And where is it possible, somebody says, that such an one should be
found? Because we have not the will; for it is possible. If it were not
possible, neither would Christ have commanded it; he would not have
discoursed so much concerning love. A great thing is friendship, and how
great, no one can learn, and no discourse represent, but experience itself.
It is this(3) that has caused the heresies. This makes the Greeks to be
Greeks. He who loves does not wish to command, nor to rule, but is rather
obliged when he is ruled and commanded. He wishes rather to bestow a favor
than to receive one, for he loves, and is so affected, as not having
satisfied his desire. He is not so much gratified when good is done to him,
as when he is doing good. For he wishes to oblige, rather than to be
indebted to him; or rather he wishes both to be beholden to him, and to
have him his debtor. And he wishes both to bestow favors, and not to seem
to bestow them, but himself to be the debtor. I think that perhaps many of
you do not understand what has been said. He wishes to be the first in
bestowing benefits, and not to seem to be the first, but to be returning a
kindness. Which God also has done in the case of men. He purposed to give
His own Son for us; but that He might not seem to bestow a favor, but to be
indebted to us, He commanded Abraham to offer his son,(4) that whilst doing
a great kindness, He might seem to do nothing great.

   For when indeed there is no love, we both upbraid men with our
kindnesses and we exaggerate little ones; but when there is love, we both
conceal them and wish to make the great appear small, that we may not seem
to have our friend for a debtor, but ourselves to be debtors to him, in
having him our debtor. I know that the greater part do not understand what
is said, and the cause is, that I am speaking of a thing which now dwells
in heaven. As therefore if I were speaking of any plant growing in India,
of which no one had ever had any experience, no  speech would avail to
represent it, though I should utter ten thousand words: so also now
whatever things I say, I say in vain, for no one will be able to understand
me. This is a plant that is planted in heaven, having for its branches not
heavy-clustered pearls, but a virtuous life, much more acceptable than
they. What pleasure would you speak of, the foul and the honorable? But
that of friendship excelleth them all, though you should speak of the
sweetness of honey. For that satiates, but a friend never does, so long as
he is a friend; nay, the desire of him rather increases, and such pleasure
never admits of satiety. And a friend is sweeter than the present life.
Many therefore after the death of their friends have not wished to live any
longer. With a friend one would bear even banishment; but without a friend
would not choose to inhabit even his own country. With a friend even
poverty is tolerable, but without him both health and riches are
intolerable. He has another self: I am straitened, because I cannot
instance by an example. For I should in that case make it appear that what
has been said is much less than it ought to be.

   And these things indeed are so here. But from God the reward of
friendship is so great, that it cannot be expressed. He gives a reward,
that we may love one another, the thing for which we owe a reward. "Pray,"
He says, "and receive a reward," for that for which we owe a reward,
because we ask for good things. "For that which you ask," He says, "receive
a reward. Fast, and receive a reward. Be virtuous, and receive a reward,"
though you rather owe a reward. But as fathers, when they have made their
children virtuous, then further give them a reward; for they are debtors,
because they have afforded them a pleasure; so also God acts. "Receive a
reward," He says, "if thou be virtuous, for thou delightest thy Father, and
for this I owe thee a reward. But if thou be evil, not so: for thou
provokest Him that begot thee." Let us not then provoke God, but let us
delight Him, that we may obtain the kingdom of Heaven, in Christ Jesus our
Lord, to whom be the glory and the strength, world without end. Amen.

HOMILY III: 1 THESSALONIANS ii. 9--12.

"For ye remember, brethren, our labor and travail: for working night and
day, that we might not burden any of you, we preached unto you the Gospel
of God. Ye are witnesses, and God also, how holily and righteously and
unblamably we behaved ourselves toward you that believe: as ye know how we
dealt with each one of you, as a father with his own children, exhorting
you, and encouraging you, and testifying, to the end that ye should walk
worthily of God, who calleth you into His own kingdom and glory."

   THE teacher ought to do nothing with a feeling of being burdened, that
tends to the salvation of his disciples. For if the blessed Jacob was
buffeted night and day in keeping his flocks, much more ought he, to whom
the care of souls is entrusted, to endure all toils, though the work be
laborious and mean, looking only to one thing, the salvation of his
disciples, and the glory thence arising to God. See then, Paul, a man that
was a Preacher, an Apostle of the world, and raised to so great honor,
worked with his hands that he might not be burdensome to his disciples.

   "For ye remember," he says, "my brethren, our labor and travail." He
had said previously, "we might have been burdensome as the Apostles of
Christ," as he also says in the Epistle to the Corinthians, "Know ye not
that they which minister about sacred things eat of the things of the
Temple? Even so also did Christ ordain that they which proclaim the Gospel
should live of the Gospel." (1 Cor. ix. 13, 14.) But I, he says, would not,
but I labored; and he did not merely work, but with much diligence. Observe
then what he says; "For ye remember," he has not said, the benefits
received from me, but, "our labor and travail: for working night and day,
that we might not burden any of you, we preached unto you the Gospel of
God." And to the Corinthians he said a different thing, "I robbed other
Churches, taking wages of them that I might minister unto you." (2 Cor. xi.
8.) And yet even there he worked, but of this he made no mention, but urged
what was more striking,(1) as if he had said, I was maintained by others
when ministering to you. But here it is not so. But what? "Working night
and day." And there indeed he says, "And when I was present with you, and
was in want, I was not a burden on any man," and, "I took wages that I
might minister unto you." (2 Cor. xi. 8, 9.) And here he shows that the men
were in poverty, but there it was not so.

   On this account he frequently addresses them as witnesses. For "ye are
witnesses," he says, "and God also"; God was worthy to be believed, but
this other was that which most fully assured them. For that indeed was
uncertain to those who were ignorant of it; but this was without doubt to
all. For do not enquire whether it was Paul who said these things. Much
beyond what was necessary he gives them assurance. Wherefore he says, "Ye
are witnesses, and God also, how holily and righteously and unblamably we
behaved ourselves toward you that believe." It was proper to praise them
again. On this account he sets these things before them, which were
sufficient to persuade them. For he that stood there in want, and did not
receive anything, would much more not receive anything now. "How holily,"
says he, "and righteously and unblamably we behaved ourselves toward you
that believe"

   "As ye know how we exhorted and comforted each one of you, as a father
doth his own children." Above having spoken of his behavior here he speaks
of his love, which was more than what belonged to his rule over them. And
what is said marks his freedom from pride. "As a father his own children,
exhorting you, and encouraging you, and testifying, to the end that ye
should walk worthily of God, who calleth you into His own kingdom and
glory." When he says, "and testifying," then he makes mention of "fathers";
although we testified, it was not violently, but like fathers. "Each one of
you." Strange! in so great a multitude to omit no one, neither small nor
great, neither rich nor poor. "Exhorting" you, he says; to bear. "And
comforting and testifying." "Exhorting,"(1) therefore they did not seek
glory; and "testifying," therefore they did not flatter. "That ye should
walk worthily of God, who calleth you into His own kingdom and glory."
Observe again, how, in relating, he both teaches and comforts. For if He
hath called them unto His kingdom, if He called them unto glory, they ought
to endure all things. We "entreat"(2) you, not that you should grant us any
favor, but that you should gain the kingdom of heaven.

   Ver. 13. "And for this cause we also thank God without ceasing, that
when ye received from us the word of the message, even the word of God, ye
accepted it not as the word of men, but as it is in truth, the word of God,
which also worketh in you that believe."

   It cannot be said, he says, that we indeed do all things unblamably,
but you on the other hand have done things unworthy of our course of life.
For in hearing us, you gave such heed as if not hearing men, but as if God
Himself were exhorting you. Whence is this manifest? Because as he shows
from his own temptations and their testimony, and the way in which he
acted, that he did not preach with flattery or vainglory; so from their
trials, he shows also that they rightly received the word. For whence, he
says, unless ye had heard as if God were speaking, did ye endure such
perils? And observe his dignity.

   Ver. 14, 15, 16. "For ye, brethren, became imitators of the Churches of
God, which are in Judaea in Christ Jesus: for ye also suffered the same
things of your own countrymen, even as they did of the Jews; who both
killed the Lord Jesus and their own prophets, and drave out us, and please
not God, and are contrary to all men; forbidding us to speak to the
Gentiles that they may be saved; to fill up their sins alway: but the wrath
is come upon them to the uttermost."

   "For ye," he says, "became imitators of the Churches of God which are
in Judaea." This is a great consolation. It is no wonder, he says, that
they should do these things to you, inasmuch as they have done it also to
their own countrymen. And this too is no little proof that the Preaching is
true, that even Jews were able to endure all things. "For ye also," he
says, "have suffered the same things of your own countrymen, even as they
did of the Jews." There is something more in his saying, "as they also did
in Judaea"; it shows that everywhere they rejoiced, as having nobly
contended. He says therefore, "that ye also suffered the same things." And
again, what wonder is it, if to you also, when even to the Lord they dared
do such things?

   Do you see how he introduces this as containing great consolation? And
constantly he adverts to it; and upon a close examination one may find it
in nearly all his Epistles, how variously,(3) upon all occasions of
temptation, he brings foward Christ. Observe accordingly, that here also,
when accusing the Jews, he puts them in mind of the Lord, and of the
sufferings of the Lord; so well does he know that this is a matter of the
greatest consolation.

   "Who both killed the Lord," he says--but, perhaps, they did not know
Him,--assuredly they did know Him. What then? Did they not slay and stone
their own prophets, whose books even they carry about with them? And they
did not do this for the sake of truth. There is therefore not only a
consolation under the temptations, but they are reminded not to think that
(the Jews) did it for the truth's sake, and be troubled on that account.
"And drave out us,"(4) he says. And we also, he says, have suffered
numberless evils. "And please not God, and are contrary to all men;
forbidding us to speak to the Gentiles, that they may be saved." "Contrary
to all men," he says. How? Because if we ought to speak to the world, and
they forbid us, they are the common enemies of the world. They have slain
Christ and the prophets, they insult God, they are the common enemies of
the world, they banish us, when coming for their salvation. What wonder if
they have done such things also to you, when they have done them even in
Judaea? "Forbidding us to speak to the Gentiles, that they might be saved."
It is a mark of envy therefore to hinder the salvation of all. "To fill up
their sins alway. But the wrath is come upon them to the uttermost." What
is "to the uttermost"? These things are no longer like the former. There is
here no return back, no limit. But the wrath is nigh at hand. Whence is
this manifest? From that which Christ foretold. For not only is it a
consolation to have partakers in our afflictions, but to hear also that our
persecutors are to be punished. And if the delay is a grievance, let it be
a consolation that they will never lift up their heads again; or rather he
hath cut short the delay, by saying, "THE wrath," showing that it was long
ago due, and predetermined, and predicted.

   Ver. 17. "But we, being taken from you(1) for a short time in presence,
not in heart, endeavored the more abundantly to see your face with great
desire."

   He has not said "separated," but what was much more.(2) He had spoken
above of flattery, showing that he did not flatter, that he did not seek
glory. He speaks here concerning love. Because he had said above, "as a
father his children," "as a nurse," here he uses another expression, "being
made orphans," which is said of children who have lost their fathers. And
yet they(3) were made orphans. "No"--he says--"but we. For if any one
should examine our longing, even as little children without a protector,
having sustained an untimely bereavement, long for their parents, not only
from the feelings of nature itself, but also on account of their deserted
state, so truly do we too feel." From this also he shows his own
despondency on account of their separation. And this we cannot say, he
says, that we have waited a long period, but "for a short time," and that
"in presence, not in heart." For we always have you in our mind. See how
great is his love Although having them always in his heart, he sought also
their presence face to face. Tell me not of your superlative(4) philosophy
This is truly fervent love; both to see, and to hear, and speak; and this
may be of much advantage. "We endeavored the more exceedingly." What is
"more exceedingly"? He either means to say, "we are vehemently attached to
you," or, "as was likely, being bereaved for a season, we endeavored to see
your face." Observe the blessed Paul. When of himself he cannot satisfy his
longing, he does it through others, as when he sends Timothy to the
Philippians, and the same person again to the Corinthians, holding
intercourse with them through others, when he cannot of himself. For in
loving them, he was like some mad person, not to be restrained, nor to
command himself in his affection.

   Ver. 18. "Wherefore we would fain have come unto you."

   Which is the part of love; yet here he mentions no other necessity but
"that we might see you." "I Paul once and again, and Satan hindered us."

   What sayest thou? does Satan hinder? Yes, truly, for this was not the
work of God. For in the Epistle to the Romans, he says this, that God
hindered him (from Rom. xv. 22); and elsewhere Luke says, that "the Spirit"
hindered them from going into Asia. (Acts xvi. 7.) And in the Epistle to
the Corinthians he says, that it is the work of the Spirit, but here only
of Satan. But what hindrance of Satan is he speaking of? Some unexpected
and violent temptations:(5) for a plot, it says, being formed against him
by the Jews, he was detained three months in Greece. But it is another
thing to remain for the sake of the dispensation, and willingly. For there
he says, "Wherefore having no more place in these parts" (Rom. xv. 23),
and, "To spare you I forbare to come unto Corinth." (2 Cor. i. 23.) But
here nothing of this sort. But what? That "Satan hindered" him. "Even I
Paul," he says, "both once and again." Observe, how ambitious he is, and
what a display he makes, in his willingness to show that he loved them most
of all. "I Paul," he says, instead of Although no others. For they indeed
were only willing, but I even attempted it.

   Ver. 19. "For what is our hope, or joy, or crown of glorying? Are not
even ye before our Lord Jesus at His coming?"

   Are the Macedonians, tell me, thy hope, O blessed Paul? Not these
alone, he says. Therefore he has added, "Are not ye also?" For "what," he
says, "is our hope, or joy, or crown of glorying"? Observe then the words,
which are those of women, inflamed with tenderness, talking to their little
children. "And crown of glorying," he says. For the name of "crown" was not
sufficient to express the splendor, but also "of glorying." Of what fiery
warmth is this! Never could either mother, or father, yea if they even met
together, and commingled their love, have shown their own affection to be
equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice
in you more than in a crown. For consider how great a thing it is, that an
entire Church should be present, planted and rooted by Paul. Who would not
rejoice in such a multitude of children, and in the goodness of those
children? So that this also is not flattery. For he has not said "ye," but
"ye also"(1) together with the others.

   Ver. 20. "For ye are our glory and our joy."

   Chap. iii. 1, 2. "Wherefore, when we could no longer forbear, we
thought it good to be left behind at Athens alone." Instead of saying, "we
chose." "And sent Timothy, our brother and God's minister and our fellow-
worker in the Gospel of Christ."

   And this he says, not as extolling Timothy, but honoring them, that he
sent them the fellow-worker, and minister of the Gospel. As if he had said,
Having withdrawn him from his labors we have sent to you the minister of
God, and our fellow-laborer in the Gospel of Christ.

   "To establish you, and to comfort you concerning your faith."

   Ver. 3. "That no man be moved by these afflictions."

   What then does he say here? Because the temptations of the teachers
trouble their disciples, and he had then fallen into many temptations, as
also he himself says, that "Satan hindered us," always saying this; "both
once," he says, "and again I would have come to you," and was not able,
which was a proof of great violence. And it was reasonable that this should
trouble them, for they are not so much troubled at their own temptations,
as at those of their teachers; as neither is the soldier so much troubled
at his own trials,(2) as when he sees his general wounded. "To establish
you," he says; not that they were at all deficient in faith, nor that they
required to learn anything.

   "And to comfort you concerning your faith; that no man be moved by
these afflictions; for yourselves know that hereunto we are appointed."

   Ver. 4. "For verily, when we were with you, we told you beforehand that
we are to suffer affliction; even as it came to pass, and ye know."

   Ye ought not, he says, to be troubled, for nothing strange, nothing
contrary to expectation is happening; which was sufficient to raise them
up. For do you see that on this account also Christ foretold to His
disciples? For hear Him saying, "Now I have told you before it came to
pass, that when it is come to pass ye may believe." (John xiv. 29.) For
greatly indeed, greatly does it tend to the comfort of others, to have
heard from their teachers what is to happen. For as he that is sick, if he
hear from his physician that this or that is taking place, is not much
troubled; but if anything happen unexpectedly, as if he too were at a loss,
and the disorder was beyond his art, he is afflicted and troubled; so also
is it here. Which Paul fore-knowing, foretold to them, "we are about to be
afflicted," "as it came to pass, and ye know." He not only says that this
came to pass, but that he foretold many things, and they happened.
"Hereunto we are appointed." So that not only ye ought not to be troubled
and disturbed about the past, but not even about the future, if any such
thing should happen, "for hereunto we are appointed."

   MORAL. Let us hear, who have ears to hear. The Christian is appointed
hereunto. For concerning all the faithful is this said, "Hereunto we are
appointed." And we, as if we were appointed(3) for ease, think it strange
if we suffer anything; and yet what reason have we for thinking anything
strange? For no season of affliction or temptation has overtaken us, but
what is common to man. It is a fit season for us to say to you, "Ye have
not yet resisted unto blood, striving against sin" (Heb. xii. 4). Or
rather, this is not seasonable for us to say to you--but what? Ye have not
yet despised riches. For to them indeed these words were said with reason,
when they had lost all their own possessions,(4) but this is said to those
who retain theirs. Who has been robbed of his riches for Christ's sake? Who
has been beaten? Who has been insulted? even in words, I mean. What have
you to boast of? What confidence have you to say anything? So many things
Christ suffered for us when we were enemies. What can we show that we have
suffered for Him? Nothing that we have suffered indeed, but infinite good
things that we have received from Him. Whence shall we have confidence in
that Day? Know ye not, that the soldier too, when he can show numberless
wounds and scars, will then be able to shine in the presence of the king?
But if he has no good action to show, though he may have done no harm, he
will take rank among the least.

   But, you say, it is not the season of war. But if it was, tell me, who
would contend? Who would attack? Who would break through(5) the phalanx?
Perhaps no one. For when I see that you do not despise riches for the sake
of Christ, how shall I believe that you will despise blows? Tell me, do you
bear manfully those who insult you, and do you bless them? You do not--but
you disobey. What is attended with no danger, you do not; and will you
endure blows, in which there is much pain and suffering? Know ye not that
it is proper in peace to keep up the exercises of war?(6) Do you not see
these(1) soldiers, who though no war disturbs them, but it is profound
peace, brightening up their arms, and going forth with the teachers who
teach them tactics, into the broad and level plains, I may say, every day,
keep up with the greatest strictness the exercises of war? Of our spiritual
soldiers, who has done this? No one. For this reason we become in war weak
and ignoble, and easily led captive by any.

   But what stupidity is this, not to think the present a season of war,
when Paul is Crying out, "Yea, and all that would live godly in Christ
Jesus shall suffer persecution" (2 Tim. iii. 12); and Christ says, "In the
world ye shall have tribulation." (John xvi. 33.) And again the blessed
Paul with a loud voice cries out, saying, "Our wrestling is not against
flesh and blood," and again, "Stand therefore, having girded your loins
with truth." (Eph. vi. 12 and 14.) Why dost thou arm us, tell me, when it
is not war? Why dost thou give us trouble to no purpose? Thou puttest
breastplates on the soldiers, when it is allowed them to rest and revive.
But he would have said, Certainly, however, though it were not war, it
would be right to attend to the concerns of war. For he who in peace
considers the business of battle, will be formidable in the season of
battle; but he who is without experience in the things of war, will be more
troubled even in peace. Why so? Because he will weep for the things which
he possesses, and not being able to fight for them, will be in anguish. For
the possessions of the cowardly and inexperienced and ignoble in war, are
the property of all who are brave and warlike. So that on this account
first I arm you. But then also the whole time of our life is the season of
war. How and in what respect? The devil is ever at hand. Hear what it says,
"As a roaring lion, he walketh about, seeking whom he may devour." (1 Pet.
v. 8.) Numberless bodily affections assail us, which it is necessary to
enumerate, that we may not vainly deceive ourselves. For tell me, what does
not war against us? Riches, beauty, pleasure, power, authority, envy,
glory, pride? For not only does our own glory war against us, forbidding us
to descend to humility; but the glory of others also, leading us to envy
and ill-nature. But what do their opposites, poverty, dishonor, the being
despised, rejected, the having no power? These things indeed are in us. But
from men proceed wickedness, plots, deceits, slanders, assaults
innumerable. In like manner on the part of the demons, "principalities,
powers, the world-rulers of this darkness, spiritual hosts of wickedness."
Some of us are rejoicing, others grieving, both are deviations from the
right course. But health and sickness (war against us). From what quarter
will not man be falling into sin? Would you that I should tell you from the
beginning, commencing even immediately from Adam? What took captive the
first created? Pleasure, and eating, and the love of dominion. What the son
who came next after him? Grudging and envy. What those in the time of Noah?
Fleshly pleasures, and the evils issuing from them. What his son? Insolence
and irreverence. What the Sodomites? Insolence, wantonness; and fullness of
bread. But often even poverty has this effect. On this account a certain
wise man said, "Give me neither poverty nor riches." (Prov. xxx. 8.)
However it is neither poverty nor riches, but the will that cannot use
either of them. "Acknowledge," he says, "that thou passest through the
midst of snares." (Ecclus. ix. 13.)

   The blessed Paul has admirably said, "Hereunto we are appointed." He
has not said merely, that we are tempted, but that "hereunto we are
appointed," as if he had said, For this were we born. This is our business,
this our life, and dost thou seek rest? The executioner does not stand over
us, lacerating our sides, and compelling us to sacrifice; but the desire of
riches, and of possessing more, is instant, tearing out our eyes. No
soldier has kindled a pile, nor placed us on a gridiron,(2) but more than
this, the flames of the flesh set fire on our souls. No king is present
promising numberless bounties, and putting us out of countenance. But there
is present a rage for glory, tickling us worse than he. A great war, truly,
exceedingly great, if we would watch.

   And the present season too has its crowns. Hear Paul saying,
"Henceforth there is laid up for me the crown of righteousness, which the
righteous Judge shall give me ... and not only to me, but also to all them
that have loved His appearing." (2 Tim. iv. 8.) When thou hast lost a
beloved and only son, whom thou wert bringing up in much wealth, displaying
good hopes, himself being the only one to succeed to thine inheritance; do
not complain, but give thanks to God, and glorify Him who has taken him,
and in this respect thou wilt not be worse than Abraham. For as he gave him
to God, when he commanded it, so thou hast not complained, when He has
taken him. Hast thou fallen into a severe sickness, and do many come,
constraining thee, some with charms, some with amulets, and others with
other things, to remedy the evil? and hast thou borne it firmly and
unflinchingly from the fear of God, and wouldst thou have chosen to suffer
all things rather than submit to do any of those idolatrous practices? This
brings to thee the crown of martyrdom. Doubt it not. And how and by what
means, I will tell thee. For as such an one bears firmly the pains of
torture, so as not to worship the image, so thou also bearest the
sufferings of thy disease, so as to want nothing of those remedies which
the other offers, nor to do the things which he prescribes. "But those
pains are more violent"--yes, but these are of longer duration, so that it
is the same in the end; nay often these are more violent too. For tell me,
when fever is raging and burning within, and thou rejectest the charm that
others recommend to, thee, hast thou not bound on thee the crown of
martyrdom?

   Again, has any one lost money? many advise thee to have recourse to
diviners; but thou, from fear of God, because it is forbidden, choosest
rather not to receive thy money than to disobey God--thou hast a reward
equal to him who has given it to the poor, if having lost, thou givest
thanks, and when able to have recourse to diviners, thou bearest not to
receive, rather than so to receive it. For as he from the fear of God has
given all to the needy, so thou also from fear of God, when they have
plundered thee, hast not recovered it.

   We are the masters of injuring or not injuring ourselves. And if you
will, let us make the whole matter plain in the case of theft itself. The
thief has cut through the wall, he has rushed into the chamber, he has
carried off costly golden vessels, and precious stones, in short, he has
cleared thy whole treasure, and has not been taken. The fact is grievous,
and it seems to be a loss; still as yet it is not so but it depends on thee
to make it either a loss or a gain. And how, sayest thou, can this be a
gain? I will endeavor to show thee how, if thou art willing, it will be a
great gain, but if unwilling, the loss will be severer than that which has
taken place. For as in the case of artificers, when material is before
them, he who is skilled in his art uses it to good purpose, but he that is
unskillful spoils it, and makes it a loss to him, so also in these matters.
How then will it be a gain? If thou givest thanks to God, if thou dost not
wail bitterly, if thou utterest the words of Job, "The Lord gave and the
Lord hath taken away. Naked came I out of my mother's womb, naked shall I
also go away." (Job i. 21, Sept. )

   "What?" sayest thou, "the Lord hath taken away? The thief hath taken
away, and how canst thou say, the Lord hath taken away?" Wonder not, for
even Job, of things which the devil took away, said, These the Lord hath
taken away? And shalt not thou say of what the thief took, The Lord hath
taken away? Tell me, whom dost thou admire? him who has bestowed all his
goods upon the poor, or Job for these words? Is he, who did not then give,
inferior to him, who has given alms? For say not, "I feel no thankfulness.
The matter was not done with my consent, or knowledge, or will. The robber
took it. What will be my reward?" Neither did these things happen with
Job's knowledge or will. For how could it be? Nevertheless, he wrestled.[1]

   And it is in thy power to receive as great a reward, as if thou hadst
cast it away willingly. And perhaps we admire this man more, who thankfully
suffers wrongs, than him who gives spontaneously. And why? Because the
latter indeed is fed with praises, and supported by conscience, and has
good hopes; and having before[2] borne manfully the privation of his goods,
he then cast them away; but the former, whilst yet bound to them, was
forcibly deprived of them. And it is not the same thing, having first been
induced to part with riches, in that way to bestow them, as it is while yet
longing to be deprived of them. If thou wilt say these words, thou wilt
receive many times as much, and even more than Job. For he received twice
as much here, but to thee Christ has promised a hundred fold. From the fear
of God, thou hast not blasphemed? thou hast not had recourse to diviners?
suffering wrong, thou hast been thankful? Thou art like one who despises
wealth, for thou couldest not do this, hadst thou not first despised it.
And it is not the same thing in a long time to practice the contempt of
riches, and all at once to bear a loss that has happened. Thus the loss
becomes gain, and thou wilt not be injured, but even benefited by the
devil.

   But how does the loss also become grievous? When thou losest thy soul!
Tell me, the thief has deprived thee of thy possessions: wilt thou deprive
thyself of salvation? Wherefore, grieving at the evils which thou hast
suffered from others, dost thou plunge thyself into more evils? He perhaps
has involved thee in poverty: but thou perversely injurest thyself in
things that are fatal. He hath deprived thee of things that are without
thee, and that hereafter would spring away from thee even against thy will.
But thou deprivest thyself of the eternal riches. The devil hath grieved
thee by taking away thy wealth; do thou also grieve him, and do not delight
him. If thou hast recourse to diviners, thou delightest him. If thou
rederest thanks to God, thou givest him his death-blow.

   And see what happens. Thou wilt not still find it, if thou goest to the
diviners, for it is not in their power to know; and even if by any chance
they have told thee, thou both losest thy own soul besides, and thou wilt
be derided by thy brethren, and again wilt lose it wretchedly. For the
demon, knowing that thou canst not bear thy loss, but for the sake of these
things deniest even thy God, again gives thee wealth, that he may have an
opportunity of deceiving thee again, and making thee fall away. And if the
diviners should tell thee, wonder not. The demon is without body: he is
everywhere going about. It is he who arms the robbers themselves. For these
things do not take place without the demon. If therefore he arms them, he
knows also where it is deposited. He is not ignorant of his own ministers.
And this is not wonderful. If he sees thee grieving at the loss, he adds
yet another to it. If he sees thee laughing at it, and despising it, he
will desist from this course. For as we deal to our enemies those things by
which we grieve them, but if we see that they do not grieve, we henceforth
desist, as being unable to plague them; so does the devil also.

   What sayest thou? Dost thou not see those who sail on the sea, how,
when a storm arises, they regard not their wealth, but even throw overboard
their substance? "O man, what dost thou say? Art thou cooperating with the
storm and the shipwreck? Before the wave has taken away thy wealth, dost
thou do it with thine own hands? Why, before the shipwreck, dost thou wreck
thyself?" But indeed a rustic inexperienced in the trials of the sea might
say this. But the naval man, and one who truly knows what are the causes of
calm, and what of storm, will even laugh at him who talks thus. For I throw
it overboard, he says, that there may be no whelming sea.[1] So he who is
experienced in the events and trials of life, when he sees the storm
impending, and the spirits of evil wishing to cause shipwreck, throws
overboard even the remainder of his wealth. Hast thou been plundered? Do
alms, and thou lightenest the ship. Have robbers ravaged thee? Give what
remains to Christ. So thou wilt console thy poverty from thy former loss.
Lighten the ship, do not hold fast what remains, lest the vessel fill with
water. They, to preserve their bodies, throw their goods overboard, and
wait not for the assailing wave to overturn the vessel. And wilt thou not
stay the shipwreck, that thou mayest save souls?

   Make the trial, I beseech you--if you disbelieve, make the trial, and
you will see the glory of God. When anything grievous has happened,
immediately give alms; render thanks that it has happened, and thou wilt
see how much joy will come upon thee. For spiritual gain, though it be
small, is so great as to throw into the shade all bodily loss. As long as
thou hast to give to Christ, thou art rich. Tell me, if when thou wast
robbed, the king coming to thee held out his hand, begging to receive
something from thee, wouldest thou not then think thyself richer than all,
if the king not even after so great poverty was ashamed of thee? Be not
carried away with thy wealth, only overcome thyself, and thou wilt overcome
the assault of the devil. It is in thy power to acquire great gain.

   Let us despise wealth, that we may not despise the soul. But how can
any one despise it? Dost thou not see in the case of beautiful bodies, and
the lovers of them, how as long as they are in their sight the fire is
kindled, the flame rises bright; but when any one has removed them afar
off, all is extinguished, all is lulled to sleep; so also in the case of
wealth, let no one provide gold, nor precious stones, nor necklaces; when
seen, they ensnare the eyes. But if thou wouldest be rich like the
ancients, be rich not in gold, but in necessary things, that thou mayest
bestow on others from that which thou hast ready. Be not fond of ornament.
Such wealth is both easy to be plotted against by robbers, and a thing that
brings us cares. Not vessels of gold and silver, but let there be stores of
bread and wine and oil, not that being sold again they may procure money,
but that they may be supplied to those who need. If we withdraw ourselves
from those superfluities, we shall obtain the heavenly goods; which God
grant that we may all obtain, in Jesus Christ our Lord, with whom, &c.

HOMILY IV: 1 Thessalonians iii. 5-8.

"For this cause I also, when I could no longer forbear, sent that I might
know your faith, lest by any means the tempter had tempted you, and our
labor should be in vain. But when Timothy came even now unto us from you,
and brought us glad tidings of your faith and love, and that ye have good
remembrance of us always, longing to see us, even as we also to see you;
for this cause, brethren, we were comforted over you in all our distress
and affliction through your faith: for now we live, if ye stand fast in the
Lord."

   A QUESTION lies before us to-day, which is much disputed, and which is
gathered from many sources. But what is this question? "For this cause," he
says, "when I could no longer forbear, I sent Timothy that I might know
your faith." What sayest thou? He, who knew so many things, who heard
unutterable words, who ascended even to the third heaven, doth not he know,
even when he is in Athens? And yet the distance is not great, nor has he
been long parted from them. For he says, "Being bereaved of you for a short
season." He does not know the affairs of the Thessalonians, but is
compelled to send Timothy to know their faith, "lest," he says, "the
tempter had tempted you, and our labors should be in vain."

   What then is one to say? That the Saints knew not all things. And this
one might learn from many instances, both of the early ones, and of those
who came after them, as Elisha knew not concerning the woman (2 Kings iv.
27); as Elijah said to God, "I only am left, and they seek my life."
Wherefore he heard from God, "I have left me seven thousand men." (1 Kings
xix. 10 and 18.) Samuel again, when he was sent to anoint David; "The Lord
said to him, Look not on his countenance, nor on the height of his stature;
because I have rejected him: for God seeth not as man seeth; for man
looketh on the outward appearance, but God looketh on the heart." (1 Sam.
xvi. 7.)

   And this comes to pass out of great care on God's part. How, and in
what way? For the sake both of the Saints themselves, and of those who
believe in them. For as He permits that there should be persecutions, so He
permits that they should also be ignorant of many things, that they may be
kept humble. On this account also Paul said, "There was given to me a thorn
in the flesh, a messenger of Satan to buffet me, that I should not be
exalted over much." (2 Cor. xii. 7.) And again, lest others also should
have great imaginations concerning them. For if they thought they were gods
from their miracles, much more if they had continued always knowing all
things. And this again he also says: "Lest any man should account of me
above that which he seeth me to be, or heareth from me." (2 Cor. xii. 6.)
And again hear Peter, when he healed the lame man, saying, "Why fasten ye
your eyes on us, as though by our own power or godliness we had made him to
walk." (Acts iii. 12.) And if even when they were saying and doing these
things, and from these few and small miracles, evil imaginations were thus
engendered, much more would they have been from great ones

   But for another reason too these things were allowed. For that no one
might be able to say it was as being other than men that they performed
those excellent actions, and so all should become supine, he shows their
infirmity, that from their folly he might cut off every pretext of
shamelessness. For this reason he is ignorant, for this reason also, after
having purposed, he frequently does not come, that they might perceive
there were many things he knew not. Great advantage then came of this. For
if there were some yet saying, "This man is that power of God which is
called Great" (Acts viii. 10), and some, that it is this person, or that;
unless these things had been so, what would they not have thought?

   But here, however, there seems to be a censure on them. But quite
otherwise, it even shows their admirable conduct, and proves the excess of
their temptations. How? Attend. For if thou first sayest "that we are
appointed thereunto," and "let no man be moved," why again dost thou send
Timothy, fearing that something might happen which thou wouldest not wish.
This indeed he does from his great love. For those who love suspect even
what is safe, from their exceeding warmth. But this is caused by their
great temptations. For I said indeed that we are appointed thereunto, but
the excess of the temptations alarmed me. Wherefore he has not said, I send
him as condemning you, but "when I could no longer forbear," which is
rather an expression of love.

   What means, "Lest by any means the tempter had tempted you "? Dost thou
see that to be shaken in afflictions proceeds from the devil, and from his
seduction? For when he cannot shake us ourselves, he takes another way,[1]
and shakes the weaker sort through our means, which argues exceeding
infirmity, and such as admits of no excuse; as he did in the case of Job,
having stirred up his wife, "Speak some word against the Lord," she says,
"and die." (Job ii. 9, Sept.) See how he tempted her.

   But wherefore has he not said, "shaken," but "tempted"? Because, he
says, I only suspected so much, as that you had been tempted. For he does
not call his temptation a wavering. For he who admits his attack is shaken.
Strange! how great is the affection of Paul He did not regard afflictions,
nor plots against him. For I think that he then remained there, as Luke
says, that "he abode in Greece three months, when[2] the Jews laid a plot
against him." (Acts xx. 3.)

   His concern therefore was not for his own dangers, but for his
disciples. Seest thou how he surpassed every natural parent? For we in our
afflictions and dangers lose the remembrance of all. But he so feared and
trembled for his children, that he sent to them Timothy, whom alone he had
for his consolation, his companion and fellow-laborer, and him too in the
very midst of dangers.

   "And our labor," he says, "should be in vain." Wherefore! for even if
they were turned aside, it was not through thy fault, not through thy
negligence. But nevertheless, though this were the case, I think, from my
great love of the brethren, that my labor had been rendered vain.

   "Lest by any means the tempter had tempted you." But he tempts, not
knowing whether he shall overthrow. Does he then, even though he knows not,
yet assail us, and do we, who know that we shall completely overcome him,
not watch? But that he does attack us, though he knows not, he showed in
the case of Job. For that evil demon said to God, "Hast Thou not made a
hedge about his things within, and his things without? Take away his goods,
and surely he will bless[3] Thee to Thy face." (Job i. 10, 11, Sept.) He
makes trial; if he sees anything weak, he makes an attack, if strong, he
desists. "And our labor," he says, "be in vain." Let us all hear, how Paul
labored. He does not say work, but "labor"; he does not say, and you be
lost, but "our labor."[4] So that even if anything had happened, it would
be happening with some reason. But that it did not happen was a great
wonder. These things indeed we expected, he says, but the contrary
happened. For not only did we receive from you no addition to our
affliction but even consolation.

   "But when Timothy came even now unto us, and brought us glad tidings of
your faith and love." "Brought us glad tidings," he says. Do you see the
excessive joy of Paul? he does not say, brought us word, but "brought us
glad tidings." So great a good did he think their steadfastness and love.
For it was necessary, the one remaining firm, that the other also must be
steadfast. And he rejoiced in their love, because it was a sign of their
faith. "And that ye have," he says, "good remembrance of us always, longing
to see us, even as we also to see you." That is, with praises. Not when we
were present, nor when we were working miracles, but even now, when we are
far off, and are scourged, and are suffering numberless evils, "ye have
good remembrance of us." Hear how disciples are admired, who have good
remembrance of their teachers, how they are called blessed. Let us imitate
these. For we benefit ourselves, not those who are loved by us. "Longing to
see us," he says, "as we also to see you." And this too cheered them; for
to him who loves, to perceive that the beloved person knows that he is
beloved, is a great comfort and consolation.

   "For this cause, brethren, we were comforted over you in all our
distress and affliction through your faith. For now we live if ye stand
fast in the Lord." What is comparable to Paul, who thought the salvation of
his neighbors was his own, being so affected towards all, as really towards
members? Who now would be able to break forth into such speech? Or rather,
who will ever be able to have such a thought? He did not require them to be
thankful to him for the trials which he suffered for them, but he was
thankful to them that they were not moved on account of his trials. As if
he had said, that to you rather than to us was injury done by those trials;
you were tempted rather than we, you who suffered nothing, rather than we
who suffered. Because, he says, Timothy brought us these good tidings, we
feel nothing of our sorrows, but were comforted in all our affliction; not
in this affliction only. For nothing besides can touch a good teacher, as
long as the affairs of his disciples go on to his mind. Through you, he
says, we were comforted; you confirmed us. And yet the reverse was the
case. For that when suffering they did not yield, but stood manfully, was
sufficient to confirm the disciples. But he reverses the whole matter, and
turns the encomium over to them. You have anointed us, he says, you have
caused us to breathe again; you have not suffered us to feel our trials.
And he has not said, we breathe again, nor we are comforted, but what? "Now
we live," showing that he thinks nothing is either trial or death, but
their stumbling, whereas their advancement was even life. How else could
any one have set forth either the sorrow for the weakness of one's
disciples, or the joy? He has not said we rejoice, but "we live," the life
to come.

   So that without this we do not even think it life to live. So ought
teachers to be affected, so disciples; and there will be nothing at any
time amiss.[1] Then further softening the expression, see what he says,

   Ver. 9, 10. "For what thanksgiving can we render again unto God for
you, for all the joy wherewith we joy for your sakes before our God; night
and day praying exceedingly that we may see your face, and may perfect that
which is lacking in your faith?"

   Not only, he says, are ye the causes of life to us, but also of much
joy, and so much that we cannot worthily give thanks to God. Your[2] good
behavior, he says, we consider to be the gift of God. Such kindnesses have
you shown to us, that we think it to be of God; yea, rather, and it is of
God. For such a disposition of mind comes not of a human soul or
carefulness.

   "Night and day," he says, "praying exceedingly." This too is a sign of
joy. For as any husbandman, hearing concerning his land that has been
tilled by himself, that it is burdened with ears of grain, longs with his
own eyes to see so pleasant a sight, so Paul to see Macedonia. "Praying
exceedingly." Observe the excess; "that we may see your face, and may
perfect that which is lacking in your faith."

   Here there is a great question. For if now thou livest, because they
stand fast, and Timothy brought thee "glad tidings of their faith and
love," and thou art full of so much joy as not to be able worthily to give
thanks to God, how sayest thou here that there are deficiencies in their
faith? Were those then the words of flattery? By no means, far be it. For
previously he testified that they endured many conflicts, and were no worse
affected than the Churches in Judaea. What then is it? They had not enjoyed
the full benefit of his teaching, nor learned all that it behoved them to
learn. And this he shows toward the end. Perhaps there had been
questionings among them concerning the Resurrection, and there were many
who troubled them, not by temptations, nor by dangers, but by acting the
part of teachers. This is what he says is lacking in their faith, and for
this reason, he has so explained himself, and has not said, that you should
be confirmed, where indeed he feared concerning the faith itself, "I have
sent," he says, "Timothy 'to confirm you,'" but here, "to perfect that
which is lacking,'' which is rather a matter of teaching than of
confirming. As also he says elsewhere, "that ye may be perfected unto every
good work." (From 1 Cor. i. 10, or 2 Tim. iii. 17.) Now the perfected thing
is one in which there is some little deficiency: for it is that which is
brought to perfection.

   Ver. 11, 12. "Now may our God and Father Himself, and our Lord Jesus
Christ direct our way unto you: and the Lord make you to increase and
abound in love one toward another, and toward all men, even as we also do
toward you."

   This is a proof of excessive love, that he not only prays for them by
himself, but even in his Epistles inserts his prayer. This argues a fervent
soul, and one truly not to be restrained. This is a proof of the prayers
made there also, and at the same time also an excuse, as showing that it
was not voluntarily, nor from indolence, that they[3] did not go to them.
As if he had said, May God Himself cut short the temptations that
everywhere distract us, so that we may come directly to you. "And the Lord
make you to increase and abound." Do you see the unrestrainable madness of
love that is shown by his words? "Make you to increase and abound,"[4]
instead of cause you to grow. As if one should say, that with a kind of
superabundance he desires to be loved by them. "Even as we do also toward
you," he says. Our part is already done, we pray that yours may be done. Do
you see how he wishes love to be extended, not only toward one another, but
everywhere? For this truly is the nature of godly love, that it embraces
all. If you love indeed such an one, but do not love such an one, it is
human love. But such is not ours. "Even as we do also toward you."

   Ver. 13. "To the end He may establish your hearts unblamable in
holiness before our God and Father, at the coming of our Lord Jesus Christ
with all His saints."

   He shows that love produces advantage to themselves, not to those who
are loved. I wish, he says, that this love may abound, that there may be no
blemish. He does not say to stablish you, but your hearts. "For out of the
heart come forth evil thoughts." (Matt. xv. 19.) For it is possible,
without doing anything, to be a bad man; as for example, to have envy,
unbelief, deceit, to rejoice at evils, not to be loving, to hold perverted
doctrines, all these things are of the heart; and to be pure of these
things is holiness. For indeed chastity is properly by preeminence called
holiness, since fornication and adultery is also uncleanness.[1] But
universally all sin is uncleanness, and every virtue is purity. For,
"Blessed," it is said, "are the pure in heart." (Matt. v. 8.) By "the pure"
He means those who are in every way pure.

   For other things also know how to pollute the soul, and no less. For
that wickedness defiles the soul, hear the prophet, saying, "O Jerusalem,
wash thine heart from wickedness." (Jer. iv. 14.) And again, "Wash you,
make you clean, put away the wickednesses from your souls." (Isa. i. 16,
Sept.) He did not say "fornications," so that not only fornication, but
other things also defile the soul.

   "To establish your hearts," he says, "unblamable in holiness before our
God and Father, at the coming of our Lord Jesus Christ with all His
saints." Therefore Christ will then be a Judge, but not before Him (only),
but also before the Father we shall stand to be judged. Or does he mean
this, to be unblamable before God, as he always says, "in the sight of
God," for this is sincere virtue--not in the sight of men?

   It is love then that makes them unblamable. For it does make men really
unblamable. And once when I was discoursing of this to a certain one, and
saying, that love makes men unblamable, and that love to our neighbor does
not suffer any entrance of transgression, and in my discourse going over,
and pursuing all the rest--some one of my acquaintance interposing himself
said, What then of fornication, is it not possible both to love, and to
commit fornication? And it is indeed from love that this springs.
Covetousness indeed, and adultery, and envy, and hostile designs, and
everything of this sort can, from love of one's neighbor, be stopped; but
how fornication? he said. I therefore told him, that even this can love
stop. For if a man should love a woman that commits fornication, he will
endeavor both to draw her off from other men, and not himself also to add
to her sin. So that to commit fornication with a woman is the part of one
exceedingly hating her with whom he commits the fornication, but one who
truly loved her would withdraw her from that abominable practice. And there
is not, there is not any sin, which the power of love, like fire, cannot
consume. For it is easier for a vile faggot to resist a great pile of fire,
than for the nature of sin to resist the power of love.

   This then let us plant in Our own souls, that we may stand with all the
Saints. For they all pleased God by their love to their neighbor. Whence
was Abel slain, and did not slay? From his vehement love to his brother, he
could not even admit such a thought. Whence was the destructive pest of
envy received by Cain? For I will no longer call him the brother of Abel!
Because the foundations of love had not been firmly fixed in him. Whence
did the sons of Noah obtain a good report? was it not because they
vehemently loved their father, and did not endure to see his exposure? And
whence was the other cursed? was it not from not loving him? And whence did
Abraham obtain a good report? was it not from love in doing what he did
concerning his nephew? what he did as to his supplication for the
Sodomites? For strongly, strongly, were the Saints affected with love and
with sympathy.

   For consider, I pray; Paul, he that was bold in the face of fire, hard
as adamant, firm and unshaken, on every side compact, riveted in the fear
of God, and inflexible; for, "who (said he) shall separate us from the love
of Christ? Shall tribulation, or anguish, or persecution, or famine, or
nakedness, or peril, or sword"? (Rom. viii. 35) he that was bold in the
face of all these things, and of earth and sea, he that laughed to scorn
the adamantine gates of death,[2] whom nothing ever withstood,--he, when he
saw the tears of some whom he loved, was so broken and crushed,--the
adamantine man,--that he did not even conceal his feelings, but said
straightway, "What do ye, weeping and breaking my heart?" (Acts xxi. 13.)
What sayest thou, tell me? Had a tear the power to crush that soul of
adamant? Yea, he says, for I hold out against all things except love. This
prevails over me, and subdues me. This is the mind of God. An abyss of
water a did not crush him, and a few tears crushed him. "What do ye,
weeping and crushing my heart?" For great is the force of love. Dost thou
not see him again weeping? Why weepest thou? Tell me. "By the space of
three years," he says, "I ceased not to admonish every one night and day
with tears." (Acts xx. 31.) From his great love he feared, lest some plague
should be introduced among them. And again, "For out of much affliction and
anguish of heart I wrote unto you with many tears." (2 Cor. ii. 4.)

   And what did Joseph? tell me, that firm one, who stood up against so
great a tyranny, who appears so noble against so great a flame of love, who
so out-battled and overcame the madness of his mistress. For what was there
not then to charm him? A beautiful person, the pride of rank, the
costliness of garments, the fragrance of perfumes, (for all these things
know how to soften the soul,) words more soft than all the rest! For ye
know that she who loves, and so vehemently, nothing so humble but she will
bring herself to say it, taking upon her the attitude of a supplicant. For
so broken was this woman, though wearing gold, and being of royal dignity,
that she threw herself at the knees perhaps of the captive boy, and perhaps
even intreated him weeping and clasping his knees, and had recourse to this
not once, and a second time, but oftentimes. Then he might see her eye
shining most brilliantly. For it is probable that she not simply but with
excessive nicety would set off her beauty; as wishing by many nets to catch
the lamb of Christ. Add here I pray also many magic charms. Yet
nevertheless this inflexible, this firm man, of rocky hardness, when he saw
his brothers who had bartered him away, who had thrown him into a pit, who
had sold him, who had even wished to murder him, who were the causes both
of the prison and the honor, when he heard from them how they had worked
upon their father, (for, we said, it says, that one was devoured by a wild
beast [Gen. xxxvii. 20, and lxiv. 28,]) he was broken, softened, crushed,
"And he wept," it says, and not being able to bear his feelings, he went
in, and composed himself (Gen. xliii. 30), that is, wiped away his tears.

   What is this? dost thou weep, O Joseph? and yet the present
circumstances are deserving not of tears, but of anger, and wrath, and
indignation, and great revenge and retribution. Thou hast thine enemies in
thy hands, those fratricides; thou canst satiate thy wrath. And yet neither
would this be injustice. For thou dost not thyself begin the unjust acts,
but defendest thyself against those who have done the wrong. For look not
to thy dignity. This was not of their contrivance, but of God, who shed His
favor upon thee. Why dost thou weep? But he would have said, far be it that
I, who in all things have obtained a good report, should by this
remembrance of wrongs overturn them all. It is truly a season for tears. I
am not more brutish than beasts. They pour out a libation to nature,
whatever harm they suffer. I weep, he says, that they ever treated me thus.

   This man let us also imitate. Let us mourn and weep for those who have
injured us. Let us not be angry with them. For truly they are worthy of
tears, for the punishment and condemnation to which they make themselves
liable. I know, how you now weep, how you rejoice, both admiring Paul, and
amazed at Joseph, and pronouncing them blessed. But if any one has an
enemy, let him now take him into recollection, let him bring him to his
mind, that whilst his heart is yet warm with the remembrance of the Saints,
he may be enabled to dissolve the stubbornness of wrath, and to soften what
is harsh and callous. I know, that after your departure hence, after that I
have ceased speaking, if anything of warmth and fervor should remain, it
will not be so great, as it now is whilst you are hearing me. If therefore
any one, if any one has become cold, let him dissolve the frost. For the
remembrance of injuries is truly frost and ice. But let us invoke the Sun
of Righteousness, let us entreat Him to send His beams upon us, and there
will no longer be thick ice, but water to drink.

   If the fire of the Sun of Righteousness has touched our souls, it will
leave nothing frozen, nothing hard, nothing burning,[1] nothing unfruitful.
It will bring out all things ripe, all things sweet, all things abounding
with much pleasure. If we love one another, that beam also will come. Allow
me, I beseech you, to say these things with earnestness. Cause me to hear,
that by these words we have produced some effect; that some one has gone
and thrown both his arms about his enemy, has embraced him, has twined
himself around him, has warmly kissed him, has wept. And though the other
be a wild beast, a stone, or whatever he be, he will be made gentle by such
affectionate kindness. For on what account is he thine enemy? Hath he
insulted thee? yet he has not injured thee at all. But dost thou for the
sake of money suffer thy brother to be at enmity with thee? Do not so, I
beseech you. Let us do away all. It is our season. Let us use it to good
purpose. Let us cut asunder the cords of our sins. Before we go away to
judgment, let us not ourselves judge one another. "Let not the sun" (it is
said) "go down upon your wrath." (Eph. iv. 26.) Let no one put it off.
These puttings off produce delays. If you have deferred it to-day, you
blush the more, and if you add to-morrow, the shame is greater, and if a
third day, yet worse. Let us not then put ourselves to shame, but let us
forgive, that we may be forgiven. And if we be forgiven, we shall obtain
all blessings, through Jesus Christ our Lord, with whom, &c.

HOMILY V: 1 Thessalonians iv. 1-3.

"Finally then, brethren, we beseech and exhort you in the Lord Jesus, that,
as ye received of us how ye ought to walk and to please God, so ye abound
more and more. For ye know what charge we gave you through the Lord Jesus
Christ. For this is the will of God, even your sanctification."

   WHEN he has met what was pressing, and what was upon his hands, and is
about henceforth to enter upon things that are perpetual, and which they
ought continually to hear, he adds this expression, "finally," that is,
always and forever. "We beseech and exhort you in the Lord." Strange! He
does not even speak of himself as of sufficient credit to exhort. And yet
who was so worthy of credit? But he takes Christ along with him. We exhort
you, he says, by God. Which also he said to the Corinthians, "God entreats
(exhorts) you through us." (2 Cor. v. 20.) "That as ye received of us."
This  received" is not of words only, but of actions also, viz. "how ye
ought to walk," and he means thereby the whole conduct of life. "And to
please God, that ye abound more and more. That is, that by more abounding
ye do not stop at the limit of the commandments, but that you even go
beyond them. For this it is, that "ye abound more and more." In what
preceded he accepts the marvel of their firm faith, but here he regulates
their life. For this is proficiency, even to go beyond the commandments and
the statutes. For no longer from the constraint of a teacher, but from
their own voluntary choice, is all this performed. For as the earth ought
not to bear only what is thrown upon it, so too ought the soul not to stop
at those things which have been inculcated, but to go beyond them. Do you
see that he has properly said "to go beyond"? For virtue is divided into
these two things, to decline from evil, and to do good. For the withdrawal
from evil is not sufficient for the arrival at virtue, but it is a kind of
path, and a beginning leading thereto; still we have need of great
alacrity. The things therefore to be avoided he tells them in the order of
commandment. And justly. For these things indeed being done bring
punishment, but not being done, yet bring no praise. The acts of virtue
however, such as to give away our goods, and such like, are not of the
order of commandment, he says. But what? "He that is able to receive, let
him receive." (Matt. xix. 12.) It is profitable, therefore, that as he with
much fear and trembling had given these commandments to them, he also by
these letters reminds them of that his care. Wherefore he does not repeat
them, but reminds them of them.

   "For ye know," he says, "what charge we gave you through our Lord Jesus
Christ. For this is the will Of God, even your sanctification." And observe
How he nowhere so vehemently glances at any other thing, as at this. As
elsewhere also he writes to this effect; "Follow after peace with all men,
and the sanctification without which no man shall see the Lord." (Heb. xii.
14.) And why dost thou wonder, if he everywhere writes to his disciples
upon this subject, when even in his Epistle to Timothy he has said, "Keep
thyself pure." (1 Tim. V. 22.) Also in his second Epistle to the
Corinthians he has said, "In much patience, in fastings, by pureness." (2
Cor. vi. 5, 6.) And one may find this in many places, both in this Epistle
to the Romans, and everywhere, and in all his Epistles. For in truth this
is an evil pernicious to all. And as a swine full charged with mire,
wherever he enters, fills all places with his ill odor, and chokes the
senses with dung, so too does fornication; it is an evil not easy to be
washed away. But when some even who have wives practice this, how excessive
is the outrage! "For this," he says, "is the will of God, even your
sanctification, that ye abstain from all fornication." For there are many
forms of disorderly conduct. The pleasures of wantonness are of many kinds
and various, it were not tolerable to mention them. But having said "from
all fornication," he leaves it to those who know them.

   Ver. 4, 5. "That each one of you know how to possess himself of his own
vessel in sanctification and honor, not in the passion of lust, even as the
Gentiles which know not God."

   He says, "That each one of you know how to possess himself of his own
vessel." It is, then, a matter to be learnt, and that diligently, not to be
wanton. But we possess our vessel, when it is pure; when it is impure, sin
possesses it. And reasonably. For it does not do the things which we wish,
but what sin commands. "Not in the passion of lust," he says. Here he shows
also the manner, according to which one ought to be temperate; that we
should cut off the passions of lust. For luxury, and wealth, and idleness,
and sloth, and ease, and all such things, lead us on to irregular lust.
"Even as the Gentiles," he says, "which know not God." For such are they
who do not expect that they shall suffer punishment.

   Ver. 6. "That no man transgress, and wrong his brother in the matter."

   He has well said, "that no man transgress." To each man God has
assigned a wife, he has set bounds to nature, that intercourse with one
only: therefore intercourse with another is transgression, and the taking
of more than belongs to one,[1] and robbery; or rather it is more cruel
than any robbery; for we grieve not so much, when our riches are carried
off, as when marriage is invaded. Dost thou call him brother, and wrongest
him, and that in things which are unlawful? Here he speaks concerning
adultery, but above also concerning "all fornication." For since he was
about to say, "That no man transgress and wrong his brother," Do not think,
he says, that I say this only in the case of brethren; you must not have
the wives of others at all, nor even women that have no husbands, and that
are common. You must abstain from "all fornication"; "Because," he says,
"the Lord is an avenger in all these things." He exhorted them first, he
shamed them, saying, "even as the Gentiles." Then from reasonings he showed
the impropriety of defrauding a brother. Afterwards he adds the principal
thing; "Because," he says, "the Lord is an avenger in all these things, as
also we forewarned you and testified." For we do not these things without
being punished, neither do we enjoy so much pleasure, as we undergo
punishment.

   Ver. 7. "For God called us not for uncleanness, but in sanctification."

   Because he had said "his brother," and had also added, that God is the
avenger, showing that even if an unbeliever has suffered this, he who has
done it shall suffer punishment, he says, it is not as avenging him that He
punishes thee, but because thou hast insulted Himself. He Himself called
thee, thou hast insulted Him who called thee. On this account, he has
added,

   Ver. 8. "Therefore he that rejecteth, rejecteth not man, but God, who
giveth His Holy Spirit unto you."

   So that even if thou shouldest defile the Empress, he says, or even
thine own handmaid, that hath a husband, the crime is the same. Why?
Because He avenges not the persons that are injured, but Himself. For thou
art equally defiled, thou hast equally insulted God; for both the one and
the other is adultery, as both the one and the other is marriage. And
though thou shouldest not commit adultery, but fornication, though the
harlot has no husband, yet nevertheless God avenges, for He avenges
Himself. For thou dost this act, not despising the man,[2] so much as God.
And it is manifest from this, that thou doest it concealing it from man,
but thou pretendest that God doth not see thee. For tell me, if one who was
thought worthy of the purple, and of infinite honor from the king
(Emperor), and was commanded to live suitably to the honor, should go and
defile himself with any woman; whom has he insulted? her, or the king who
gave him all? She indeed is insulted too, but not equally.

   Wherefore, I beseech you, let us guard against this sin. For as we
punish women, when, being married to us, they give themselves to others, so
also are we punished, though not by the Roman laws, yet by God. For this
also is adultery. For not only is adultery committed in doing so by her who
is married to another, but by him also, who is yoked to a wife. Attend
carefully to what I say. For although what is said is offensive to many, it
is necessary to be said, to set the matter right for the future. Not only
is this adultery, when we defile a woman who is married to a man; but if we
ourselves being married to a woman defile one who is free and disengaged,
the matter is adultery. For what, if she with whom the adultery is
committed is not bound? Yet art thou bound. Thou hast transgressed the law.
Thou hast injured thine own flesh. For tell me, wherefore dost thou punish
thy wife, if she commit fornication with a man who is loosed, and has not a
wife? Because it is adultery. Why? Yet he who defiled her has not a wife,
but she is bound to a husband. Well then, thou also art bound to a wife; so
that in like manner thy offence also is adultery. For it is said, "Every
one that putteth away his wife, saving for the cause of fornication, maketh
her an adulteress: and whosoever shall marry her when she is put away,
committeth adultery." (Matt. v. 32.) If he who marries her who is divorced
commits adultery, he who, with a wife of his own, defiles himself also with
that other--it is manifest to every one. But perhaps to you who are men,
enough has been said on this subject. For concerning them that are such,
Christ says, "Their worm will not die and the fire will not be quenched."
(Mark ix. 44.) But for the sake of the young it is necessary to speak to
you, not to the young themselves so much, but to you. For these things are
suitable not to them only, but also to you. And how? I will now tell you.
He who has not learnt to commit fornication, will neither know how to
commit adultery. But he who walloweth among harlots, will quickly also
arrive at the other, and will defile himself, if not with the married, yet
with those who are disengaged.

   What then do I advise, so as to extirpate the roots? So many of you as
have young sons, and are bringing them up to a worldly life,[1] quickly
draw them under the yoke of marriage. For since whilst he is yet young
desires trouble him, for the time before marriage, by admonitions, threats,
fears, promises, and numberless other methods restrain them. But at the
season of marriage, let no one defer it. Behold, I speak the words of a
match-maker, that you should let your sons marry. But I am not ashamed to
speak thus, since not even Paul was ashamed to say, "Defraud ye not one the
other" (1 Cor. vii. 5), which seems more shameful than what I have said;
yet he was not ashamed. For he did not pay heed to words, but to the acts
that were set right by words. When thy son is grown up, before he enters
upon warfare, or any other course of life, consider of his marriage. And if
he sees that thou wilt soon take a bride for him, and that the time
intervening will be short, he will be able to endure the flame patiently.
But if he perceives that thou art remiss and slow, and waitest until he
shall acquire a large income, and then thou wilt contract a marriage for
him, despairing at the length of the time, he will readily fall into
fornication. But alas! the root of evils here also is the love of money.
For since no one cares how far his son shall be sober and modest, but all
are mad for gold, for this reason no one makes this a matter of concern.
Wherefore I exhort you first to regulate well their souls. If he find his
bride chaste, and know that body alone, then will both his desire be
vehement, and his fear of God the greater, and the marriage truly
honorable, receiving bodies pure and undefiled; and the offspring will be
full-charged with blessing, and the bride and bridegroom will comply with
one another, for both being inexperienced in the manners of others, they
will submit to one another. But one that begins when younger to wax wanton,
and to have experience of the ways of harlots, for the first and second
evening will praise his own wife; but after that he will soon fall back
into that wantonness, seeking that dissolute and disorderly laughter, the
words that are full of base import, the dissolute deportment,[2] and all
the other indecency, which it is not tolerable that we should mention. But
a woman of free estate would not endure to make such exhibitions, nor to
tarnish herself. For she was espoused to her husband to be his partner in
life, and for the procreation of children, not for the purposes of
indecency and laughter; that she might keep the house, and instruct him
also to be grave, not that she might supply to him the fuel of fornication.

   But the gestures s of a harlot seem to you agreeable. I know it. For
the Scripture says, "The lips of a strange woman drop honey." (Prov. v. 3.)
For on this account I take all this trouble, that ye may have no experience
of that honey, for it straightway turns into gall. And this also the
Scripture says, "Who for a season is smooth to thy throat, but afterwards
thou shalt find her more bitter than gall, and sharper than a two-edged
sword." (Prov. v. 3, 4, Sept.) What sayest thou? Bear with me speaking
somewhat impure, if I may say so--and expressing myself as one shameless
and unblushing. For I do not submit to this willingly, but on account of
those who are shameless in their actions, I am compelled to speak this sort
of words. And many such we see even in the Scriptures. For even Ezekiel,
reproaching Jerusalem, utters many such things, and is not ashamed. And
justly. For he did not say them from his own inclination, but from his
concern. For although the words seem to be indecent, yet his aim is not
indecent, but even highly becoming one who wishes to banish uncleanness
from the soul. For if the shameless soul does not hear the very words, it
is not affected. For a physician wishing to remove a putrid sore, first
thrusts his fingers into the wound, and if he does not first defile his
healing hands, he will not be able to cure it. So it is with me. Unless I
first defile my mouth, that heals your passions, I shall not be able to
heal you. But rather neither is my mouth defiled, nor his hands. Why then?
Because the uncleanness is not that of nature, nor from our own body,[4] as
neither in that case from his hands, but from what is another's. But if
where the body is another's, he does not refuse to dip his own hands, tell
me, shall we refuse, where it is our own body? For you are our body, sickly
indeed and impure, but ours nevertheless.

   What then is this which I say, and for which I have made so long a
digression? A garment indeed which your slave wears, you would not choose
ever to wear, being disgusted on account of its filth, but you would rather
go naked than make use of it. But a body that is unclean and filthy, and
which is used not only by your slave, but by numberless others, that will
you abuse, and not be disgusted? Are you ashamed at hearing this? But be
ashamed of the actions, not of the words. And I pass over all other things,
the rudeness, and the corruption of their manners, the servility and
illiberality of the rest of their life. Tell me, should you and your
servant go to the same woman? and I wish it were only your servant, and
not, it may be, the executioner! And yet you could not bear to take the
executioner by the hand; but her who has been made one body with him you
kiss and embrace, and do not shudder, nor fear! Are, you not ashamed? are
you not abashed? are you  not pierced with anguish?

   I said indeed to your fathers, that they ought early to lead you to
marriage: but nevertheless neither are you without liability to punishment.
For if there were not other young men also, more numerous than you, living
in chastity, both formerly, and now, there would perhaps be some excuse for
you. But if there are, how can you say, that we were not able to restrain
the flame of lust? For they, who have been able, are your accusers, in that
they are partakers of the same nature. Hear Paul saying, "Follow after
peace ... and the sanctification, without which no man shall see the Lord."
(Heb. xii. 14.) Is not this threat sufficient to terrify you? Do you see
others continuing altogether in chastity, and in gravity passing their
lives; and cannot you command yourself even so long as the period of youth?
Do you see others ten thousand times overcoming pleasure, and cannot you
once refrain? With your leave, I will tell you the cause. For youth is not
the cause, since then all young men would be dissolute. But we thrust
ourselves into the fire. For when you go up to the theater, and sit
feasting your eyes with the naked limbs of women, for the time indeed you
are delighted, but afterwards, you have nourished thence a mighty fever.
When you see women exhibited as it were in the form of their bodies and
spectacles and songs containing nothing else but irregular loves: such a
woman, it is said, loved such a man, and not obtaining him, hanged herself;
and unlawful loves having mothers for their object; when you receive these
things by hearing also, and through women, and through figures, yea, and
even through old men, (for many there put masks upon their faces, and play
the parts of women,) tell me, how will you be able to continue chaste
afterwards, these narratives, these spectacles, these songs occupying your
soul, and dreams of this sort henceforth succeeding. For it is the nature
of the soul for the most part to raise visions of such things, as it wishes
for and desires in the daytime. Therefore when you there both see base
actions, and hear baser words, and receive indeed the wounds but do not
apply the remedies, how will not the sore naturally be increased? how will
not the disease become more intense; and in a much greater degree than in
our bodies? For if we were willing, our will admits of correction more
easily than our bodies. For there indeed drugs, and physicians, and time
are required, but here it is sufficient having but the will, to become both
good and bad. So that you have rather admitted the disorder. When therefore
we gather to us indeed the things that injure, but pay no regard to the
things that benefit, how can there ever be any health?

   On this account Paul said, "even as the Gentiles who knew not God." Let
us be ashamed, let us be afraid, if the Gentiles, that know not God, are
often chaste. Let us turn for shame, when we are worse than they. It is
easy to achieve chastity, if we will, if we withdraw ourselves from those
things that are injurious, since it is not even easy to avoid fornication,
if we will not. For what is more easy than to walk in the market-place? but
from the excess of laziness it is become difficult, not only in the case of
women, but sometimes even in that of men. What is more easy than to sleep?
but we have made even this difficult. Many however of the rich toss
themselves through a whole night, from their not waiting for the need of
sleep, and then sleeping. And in short nothing is difficult, when men are
willing; as nothing is easy, when they are unwilling; for we are masters of
all these things. On this account the Scripture says, "If ye be willing and
hear me." (Isa. i. 19, Sept.) And again, "If ye be unwilling, and hear
not." (Ver. 20.) So that all depends upon being willing or unwilling. On
this account we both are punished and are praised. But may it be ours,
being of those who are praised, to obtain the promised blessings, by the
grace and lovingkindness, &c.

HOMILY VI: 1 THESSALONIANS iv. 9, 10.

"But concerning love of the brethren we[1] have no need to write unto you:
for ye yourselves are taught of God to love one another; for indeed ye do
it toward all the brethren, and those which are in all Macedonia."

   WHY then having discoursed with them earnestly concerning chastity, and
being about to discourse about the duty of working, and about the not
sorrowing for the departed, does he introduce that which was the principal
of all good things, love, as if he were passing it over, saying, "We have
no need to write to you"? This also is from his great wisdom, and belongs
to spiritual instruction. For here he shows two things. First, that the
thing is so necessary, as not to require instruction. For things that are
very important are manifest to all. And secondly, by saying this he makes
them more ashamed than if he had admonished them. For he who thinks that
they have behaved aright, and therefore does not admonish them, even if
they had not behaved aright, would the sooner lead them to it. And observe,
he does not speak of love towards all,[2] but of that towards the brethren.
"We have no need to write unto you." He ought then to have been silent, and
to say nothing, if there was no need. But now by saying there is no need,
he has done a greater thing, than if he had said it.

   "For ye yourselves are taught of God." And see with how high a praise
he has made God their Teacher in this matter. Ye need not, he says, to
learn from man. Which also the prophet says, "and they shall all be taught
of God." (Isa. liv. 13.) "For ye yourselves," he says, "are taught of God
to love one another. For indeed ye do it toward all the brethren, and those
which are in all Macedonia"; and toward all the others, he means. These
words are very encouraging to make them do so. And I do not merely say,
that ye are taught of God, but I know it from the things which you do. And
in this respect he bore many testimonies to them.

   "But we exhort you, brethren, that ye abound more and more, and study;"
that is, increase and study.

   Ver. 11, 12. "To be quiet, and to do your own business, and to work
with your hands, even as we charged you: that ye may walk honestly[3]
toward them that are without, and may have need of nothing."

   He shows of how many evils idleness is the cause, and of how many
benefits industry. And this he makes manifest from things which happen
among us, as he often does, and that wisely. For by these things the
majority are led on more than by spiritual things. For it is a mark of love
to our neighbors not to receive from them, but to impart to them. And
observe. Being about to exhort and admonish, he places in the middle their
good conduct, both that they may recover even from the preceding
admonition, and from the threat, when he said, "He therefore that
rejecteth, rejecteth not man, but God," and that they may not be restive at
this. And this is the effect of working, that one does not receive of
others, nor live idly, but by working imparts to others. For it is said,
"It is more blessed to give than to receive." (Acts xx. 35.) "And to work,"
he says, "with your hands." Where are those, who look out for work that is
spiritual? Seest thou how he takes from them every excuse, saying, "with
your hands "? But does one practice fasting with his hands? or watchings
all night? or lyings on the ground? This no one can say. But he is speaking
of spiritual work. For it is truly spiritual, that one should by working
impart to others, and there is nothing equal to this. "That ye may walk,"
he says, "becomingly." Seest thou whence he touches them? He has not said,
that ye may not be shamed by begging. But he has indeed insinuated the
same, yet he puts it in a milder way, so as both to strike and not to do
this severely. For if those who are among us are offended at these things,
much more those who are without, finding numberless accusations and
handles, when they see a man who is in good health and able to support
himself, begging and asking help of others. Wherefore also they call us
Christ-mongers. On this account, he means, "the name of God is blasphemed."
(Rom. ii. 24.) But none of these things has he stated; but that which was
able to touch them most nearly, the disgracefulness of the thing.

   Ver. 13. "But we would not have you ignorant, brethren, concerning them
that are asleep; that ye sorrow not, even as the rest, which have no hope."

   These two things, poverty and despondency, distressed them most, which
also pertain to all men. See therefore how he remedies them. But their
poverty arose from their goods being taken from them. But if he commands
those, whose goods had been taken from them for Christ's sake, to support
themselves by working, much more then others. For that they were taken away
is manifest from his saying, Ye became partakers(1) with the churches of
God. How partakers with them? "And ye took joyfully the spoiling of your
possessions." (Heb. x. 34.)

   Here he proceeds now to start his discourse concerning the
Resurrection. And why? Had he not discoursed with them upon that point?(2)
Yes, but here he glances at some further mystery. What then is this? "That
we that are alive," he says, "that are left unto the coming of the Lord,
shall in nowise precede them that are fallen asleep." The discourse then of
the Resurrection was sufficient to comfort him that was grieving. But that
which is now said is sufficient also to make the Resurrection eminently
worthy of credit. But first let us speak of what precedes, "But we would
not have you ignorant, brethren, concerning them that are asleep; that ye
sorrow not, even as the rest, which have no hope." See how here also he
treats them mildly. He does not say, "Are ye so without understanding?" as
he said to the Corinthians, "foolish"? that, knowing there is a
resurrection, ye so sorrow, as those who do not believe; but he speaks very
mildly, showing respect to their other virtues. And he has not said
"concerning the dead," but" them that are asleep,"(3) even at the beginning
suggesting consolation to them. "That ye sorrow not," he says, "even as the
rest, which have no hope." Therefore to afflict yourselves for the departed
is to act like those who have no hope. And they justly. For a soul that
knows nothing of the Resurrection, but thinks that this death is death,
naturally afflicts itself, and bewails and mourns intolerably as for lost
ones. But thou, who expectest a resurrection, on what account dost thou
lament? To lament then is the part of those who have no hope.

   Hear this, ye women, as many of you as are fond of wailing, as many as
at times of mourning take the sorrow impatiently, that ye act the part of
heathens. But if to grieve for the departed is the part of heathens, then
tell me whose part it is to beat one's self, and tear the cheeks? On what
account do you lament, if you believe that he will rise again, that he has
not perished, that the matter is but a slumber and a sleep? You say, On
account of his society, his protection, his care of our affairs, and all
his other services. When therefore you lose a child at an untimely age, who
is not yet able to do anything, on what account do you lament? Why do you
seek to recall him? He was displaying, you say, good hopes, and I was
expecting that he would be my supporter. On this account I miss my husband,
on this account my son, on this account I wail and lament, not disbelieving
the Resurrection, but being left destitute of support, and having lost my
protector, my companion, who shared with me in all things--my comforter. On
this account I mourn. I know that he will rise again, but I cannot bear the
intermediate separation.  A multitude of troubles rushes in upon me. I am
exposed to all who are willing to injure me. Those of my servants who
formerly feared me now despise me, and trample upon me. If any one has been
benefited, he has forgotten the benefit he received from him; if any one
was ill-treated by the departed, to return the grudge against him, he lets
loose his anger upon me. These things do not suffer me to bear my
widowhood. It is for these things that I afflict myself, for these things I
bewail.

   How then shall we comfort such? What shall we say? flow shall we banish
their sorrow?(4) In the first place I shall endeavor to convict them, that
their wailing proceeds not from these things they say, but from an
unreasonable passion. For if you mourn for these things, you ought always
to mourn the departed. But if when a year has passed away, you forget him
as if he had never been, you do not bewail the departed nor his protection.
But you cannot endure the separation, nor the breaking off of your society?
And what can they say, who even enter into second marriages? Sure enough!
It is the former husbands that they long for. But let us not direct our
discourse to them, but to those who preserve a kind affection towards the
departed. Wherefore dost thou lament thy child? Wherefore thine husband?
The former, because I had not enjoyed him, you say; the latter, because I
expected that I should have enjoyed him longer. And this very thing, what
want of faith does it argue, to suppose that thy husband or thy son
constitutes thy safety, and not God! How dost thou not think to provoke
Him? For often on this account He takes them away, that thou mayest not be
so bound to them, so that it may withdraw thy hopes from them. For God is
jealous, and wills to be loved by us most of all things: and that, because
He loves us exceedingly. For ye know that this is the custom of those who
love to distraction. They are excessively jealous, and would choose rather
to throw away their life, than to be surpassed in esteem by any of their
rival lovers. On this account also God hath taken him because of these
words.(1)

   For, tell me, on what account were there not in old times widowhoods,
and untimely orphanhoods? Wherefore did He permit Abraham and Isaac to live
a long time? Because even when he was living he preferred God before him.
He said indeed, slay; and he slew him. Why did he bring Sarah to so great
an age? Because, even whilst she was living, he listened to God rather than
to her. For this reason God said to him, "Hear Sarah thy wife." (From Gen.
xxi. 12.) No one then either from love to husband or wife, or on account of
the protection of a child, provoked God to anger. But now because we are
declining downwards, and have exceedingly fallen off, we men love our wives
more than God, and we women honor our husbands more than God. It is on this
account that He draws us even against our will to the love of Himself. Love
not thy husband more than God, and thou shalt not ever experience
widowhood. Or rather, even if it should happen, thou shalt not have the
feeling of it. Why? Because thou hast an immortal Protector who loves thee
better. If thou lovest God more, mourn not: for He who is more beloved is
immortal, and does not suffer thee to feel the loss of him who is less
beloved. This I will make manifest to thee by an example. Tell me, if thou
hast a husband, complying with thee in all things, one that is respected,
and that makes thee honorable everywhere, and not to be despised, one
respected amongst all, intelligent and wise, and loving thee, thou being
esteemed happy on his account, and in conjunction with him shouldest thou
also bring forth a child, and then before it has arrived at the age of
maturity, that child should depart; wilt thou then feel the affliction? By
no means. For he that is more beloved makes it disappear. And now if thou
love God more than thy husband, assuredly He will not soon take him away.
But even if He should take him, thou "wilt not be sensible of the
affliction. For this reason the blessed Job felt no severe suffering, when
he heard of the death of his children all at once, because he loved God
more than them. And whilst He whom he loved was living, those things would
not be able to afflict him.

   What sayest thou, O woman? Thy husband or thy son was thy protector?
But does not thy God spare thee? Who gave thee thy very husband? Was it not
He? And who made thee? Was it not He? He surely who brought thee out of
nothing into being, and breathed into thee a soul, and put in thee a mind,
and vouchsafed to favor thee with the knowledge of Himself, and for thy
sake spared not His only-begotten Son, does not He spare thee? And does thy
fellow-servant spare thee? What wrath is due to these words! What of this
kind hast thou had from thy husband? Thou canst not say anything. For if he
has even done thee any kindness, it was after he had received kindness, you
having previously begun. But in the case of God no one can say any such
thing. For it is not as having received any favors from us that God
benefits us, but being incapable of want, from His goodness alone He does
good to mankind. He has promised thee a kingdom, He has given immortal
life, glory, brotherhood, adoption. He has made thee fellow-heir with His
Only-Begotten. And dost thou after so great benefits remember thy husband?
What has he bestowed of this kind? He has made His sun to shine, He has
given rain, He sustains thee with yearly nourishment. Woe to us for our
great ingratitude!

   For this reason He takes thy husband, that thou mayest not seek him.
But dost thou still cling to him though departed, and forsakest God, when
it was thy duty to give thanks, to cast it all upon Him? For what is it
that thou hast received from thy husband? The pains of childbirth, and
labors, and insults and reproaches often, and chidings, and bursts of
anger. Are not these the things that come from husbands? But there are, you
say, other things too that are good. Of what sort then are these? Did he
set off thy beauty with costly garments? Did he put gold ornaments about
thy face? Did he make thee respected by all? But if thou wilt, thou shalt
adorn thyself with a much better ornament than the departed. For gravity
makes its possessor much more admirable than golden ornaments. This King
also has garments, not of this sort, but much better. With those, if thou
wilt, invest thyself. Of what sort then are they? There is a clothing which
has fringes of gold; if thou wilt, array the soul. But did he make thee not
to be despised by men? And what is there great in that? Thy widowhood
suffers thee not to be despised by the demons. Then thou ruledst over thy
servants, if at least thou didst at all rule over them. But now, instead of
thy servants, thou hast mastery over unbodied powers, principalities,
authorities, the ruler of this world. And thou dost not mention the
troubles, in which thou sharedst with him, sometimes the fear of
magistrates, sometimes the preference given to neighbors. From all these
things thou art now delivered, from dread and fear. But art thou solicitous
who will support the children that are left thee? The "Father of the
fatherless." For tell me, who gave them? Dost thou not hear Christ in the
Gospels saying, "Is not the life more than the food, and the body than the
raiment?" (Matt. vi. 25.)

   Seest thou, that thy lamentation is not from loss of his society, but
from want of faith. But the children of a father that is dead are not
equally illustrious. Wherefore? They have God for their Father, and are
they not illustrious? How many can I show you brought up by widows, who
have become famous, how many who have been under their fathers, and have
been undone! For if thou bringest them up from their first youth, as they
ought to be brought up, they will enjoy an advantage much greater than a
father's protection. For that it is the business of widows--I speak of the
bringing up of children--hear Paul saying, "If she hath brought up
children" (1 Tim. v. 10) and again, "She shall be saved through the child-
bearing," (he has not said through her husband,)  if they continue in faith
and love and sanctification with sobriety." (1 Tim. ii. 15.) Instill into
them the fear of God from their first youth, and He will protect them
better than any father; this will be a wall not to be broken. For when
there is a guard seated within, we have no need of contrivances without:
but where he is not, all our outward contrivances are vain

   This will be to them wealth and glory too and ornament. This will make
them illustrious, not upon earth, but even in heaven. For do not look to
those who are begirt with the golden girdles, nor those who are borne on
horses, nor those who shine in kings' palaces on account of their fathers,
nor those who have footmen and tutors. For these things perhaps cause
widows to bewail over their orphans, thinking that this my son also, if his
father at least were living, would have enjoyed so much happiness; but now
he is in a state of depression and dishonor, and worthy of no
consideration. Think not of these things, O woman, but open to thee in
thought the gates of heaven, consider the palace there, behold the King who
is there seated. Consider if those who are upon the earth can be more
illustrious than thy son there--and then groan. But if some are of good
repute on earth, this is not worth any consideration. It is, allowed him,
if thou wilt, to be a soldier in heaven, to enlist him in the ranks of that
army. For those who are enlisted there are not borne on horses, but in the
clouds. They walk not upon earth, but are caught up into heaven. They have
not slaves to go before them, but the Angels themselves. They stand not in
the presence of a mortal king, but of Him who is immortal, the King of
kings and Lord of lords. They have not a leathern girdle about their loins,
but that glory which is unspeakable, and they are more splendid than kings,
or whoever have been most illustrious. For in those royal courts not wealth
is required, nor noble birth, nothing else than virtue alone; and where
that is present, nothing is wanting to their obtaining the chief place.

   Nothing is painful to us, if we are willing to cultivate wisdom. Look
up to heaven, and see how much more splendid it is than the roofs of
palaces. And if the pavement of the palaces above is so much more grand
than those below, that the one may be considered as dirt in comparison with
the other; if any one should be thought worthy to see those palaces
perfectly, what blessedness will not be his!

   "But she," he says, "that is a widow indeed, and desolate, hath her
hope set on God." (1 Tim. v. 5.) To whom is this said? To those who have
no(1) children, because they are more highly approved, and have a greater
opportunity of pleasing God, because all their chains are loosened to them.
There is no one to hold them fast, no one to compel them to drag their
chains after them. Thou art separated from thy husband, but art united to
God. Thou hast not a fellow-servant for thy associate, but thou hast thy
Lord. When thou prayest, tell me, dost thou not converse with God? When
thou readest, hear Him conversing with thee. And what does He say to thee?
Much kinder words than thy husband. For though indeed thy husband should
flatter thee, the honor is not great, for he is thy fellow-servant. But
when the Lord flatters the slave, then is the courtship great. How then
does He court us? Hear by what means he does it. "Come," He says, "unto Me,
all ye that labor and are heavy laden, and I will give you rest." (Matt.
xi. 28.) And again through the Prophet He calls, saying, "Will a woman
forget to have compassion on the offspring of her womb? But even if a woman
should forget, yet will I not forget thee, saith the Lord." (Isa. xlix. 15,
Sept.) Of how great a love are these words? And again, "Turn unto Me" (Isa.
xlv. 22); and again elsewhere, "Turn unto Me, and thou shall be saved."
(Isa. xliv. 22.) And if one was willing to select too from the Canticles,
taking them in the more mystical way, he will hear Him conversing and
saying to every soul that is fitted for Him, "My fair one, my dove." (Cant.
ii. 10.) What is sweeter than these words? Seest thou the conversation of
God with then? But what? tell me, seest thou not how many children of those
blessed women are gone, and are in their tombs; how many have suffered more
severely, and with their husbands have lost also their children? To these
things let us attend; let us be anxious about these things, and nothing
will be grievous to us, but we shall continue passing all our time in
spiritual joy; and we shall enjoy the eternal blessings, of which may we
all be partakers, by the grace and lovingkindness, &c.

HOMILY VII: 1 THESSALONIANS iv. 13

"But we would not have you ignorant, brethren, concerning them that are
asleep; that ye sorrow not, even as the rest, which have no hope."

   THERE are many things which from ignorance alone cause us sorrow, so
that if we come to understand them well, we banish our grief. This
therefore Paul also showing, says, "I would not have you ignorant, that ye
sorrow not, even as the rest, which have no hope." Is it on this account
thou wouldest not have them ignorant? But wherefore dost thou not speak of
the punishment that is laid up? Ignorant, says he, of the doctrine of the
Resurrection. But why? This is manifest from the other, and is admitted.
But meanwhile, together with that, there will also be this not
inconsiderable gain. For since they did not disbelieve the Resurrection,
but nevertheless bewailed, on this account he speaks. And he discourses
indeed with those who disbelieve the Resurrection in one way, but with
these in another. For it is manifest that they knew, who were enquiring
about the "times and seasons." (1 Thess. v. 1.)

   Ver. 14. "For if we believe," he says, "that Jesus died and rose
again," and lived,(1) "even so them also that are fallen asleep in Jesus
will God, bring with Him."

   Where are they who deny the Flesh?(2) For if He did not assume Flesh,
neither did He die.  If He did not die, neither did He rise again.  How
then does he exhort us from these things; to faith? Was he not then
according to them a trifler and a deceiver? For if to die proceeds from
sin, and Christ did not sin, how does he now encourage us? And now,
concerning whom does he say, O men, for whom do ye mourn? For whom do ye
sorrow? for sinners, or simply for those who die? And why does he say,
"Even as the rest, which have no hope"? For whom do the rest mourn? so that
to them all these things are vapid? "The firstborn from the dead" (Col. i.
18), he says, the first-fruits. Therefore there must also be others left.
And see how here he introduces nothing from reasonings, because they were
docile. For in writing to the Corinthians, he started many things also from
reasonings, and then he added, "Thou fool, that which thou sowest is not
quickened." (1 Cor. xv. 36.) For this is more authoritative, but it is when
he converses with the believer. But with him who is without, what authority
would this have? "Even so," he says, "them also that are fallen asleep in
Jesus will God bring with Him." Again, "fallen asleep": he nowhere says,
the dead. But with respect to Christ, his words are, "He died," because
there followed mention of the Resurrection, but here "them that are fallen
asleep." How "through Jesus"?(4) Either that they fell asleep through
Jesus, or that through Jesus will He bring them. The phrase "that fell
asleep through Jesus" means the faithful. Here the heretics say, that he is
speaking of the baptized. What place then is there for "even so"? For Jesus
did not fall asleep through Baptism. But on what account does he say, "them
that are fallen asleep"? So that he is discoursing not of a general
Resurrection, but of a partial one. Them that are fallen asleep through
Jesus, he says, and thus he speaks in many places.

   Ver. 15. "For this we say unto you by the word of the Lord, that we
that are alive, that are left unto the coming of the Lord, shall in nowise
precede them that are fallen asleep."

   Speaking concerning the faithful, and them "which are fallen asleep
in(1) Christ" (1 Cor. xv. 18); and again, "the dead shall rise in Christ."
Since his discourse is not concerning the Resurrection only, but both
concerning the Resurrection and concerning the honor in glory; all then
shall partake of a Resurrection, he says, but not all shall be in glory,
only those in Christ. Since therefore he wishes to comfort them, he
comforts them not with this only, but also with the abundant honor, and
with its speedy arrival, since they knew that. For in proof that he wishes
to comfort them with the honor, as he goes on, he says, "And we shall be
ever with the Lord": and "we shall be caught up in the clouds."

   But how do the faithful fall asleep in Jesus? It means having Christ
within themselves. But the expression, "He shall bring with Him," shows
that they are brought from many places. "This." Something strange he was
about to tell them. On this account he also adds what makes it worthy of
credit; "From the word of the Lord," he says, that is, we speak not of
ourselves, but having learnt from Christ, "That we that are alive, that are
left unto the coming of the Lord, shall in nowise precede them that are
fallen asleep." Which also he says in his Epistle to the Corinthians; "In a
moment, in the twinkling of an eye." (1 Cor. xv. 52.) Here he gives a
credibility to the Resurrection by the manner also [in which it will
occur].

   For because the matter seems to be difficult he says that as it is easy
for the living to be taken up, so also for the departed. But in saying
"we," he does not speak of himself, for he was not about to remain until
the Resurrection, but he speaks of the faithful. On this account he has
added, "We that are left unto the coming of the Lord shall in nowise
precede them that are fallen asleep." As if he had said, Think not that
there is any difficulty. It is God that does it. They who are then alive
shall not anticipate those who are dissolved, who are rotted, who have been
dead ten thousand years. But as it is easy to bring those who are entire,
so is it also those who are dissolved.

   But there are some who disbelieve the matter,  because they know not
God. For, tell me, which is the more easy, to bring one into being out of
nothing, or to raise up again him that was dissolved? But what say they? A
certain one suffered shipwreck and was drowned in the sea, and having
fallen many fishes caught him, and each of the fish devoured some member.
Then of these very fishes, one was caught in this gulf, and one in that,
and this was eaten by one man, and that by another, while having in it the
devoured pieces of flesh. And again, those who ate the fishes, that had
eaten up the man, died in different places, and were themselves perhaps
devoured by wild beasts. And--when there has been so great a confusion and
dispersion--how shall the man rise again? Who shall gather up the dust? But
wherefore dost thou say this, O man, and weavest strings of trifles, and
makest it a matter of perplexity? For tell me, if the man had not fallen
into the sea, if the fish had not eaten him, nor the fish again been
devoured by numberless men--but he had been preserved with care in a
coffin, and neither worms nor anything else had disturbed him, how shall
that which is dissolved rise again? How shall the dust and ashes be again
conglutinated?(2) Whence shall there be any more its bloom for the body?
But is not this a difficulty?

   If indeed they be Greeks who raise these doubts, we shall have
numberless things to say to them. What then? For there are among them those
who convey souls into plants, and shrubs, and dogs. Tell me, which is more
easy, to resume one's own body, or that of another? Others again say that
they are consumed by fire, and that there is a resurrection of garments and
of shoes, and they are not ridiculed. Others say atoms. With them, however,
we have no argument at all; but to the faithful, (if we ought to call them
faithful who raise questions,) we will still say what the Apostle has said,
that all life springs from corruption, all plants, all seeds.(3) Seest thou
not the fig tree, what a trunk it has, what stems, how many leaves, and
branches, stalks, and roots, occupying so much ground and embosomed
therein. This then, such and so great as it is, springs from the grain
which was thrown into the ground and itself first corrupted. And if it be
not rotted and dissolved, there will be none of these things. Tell me,
whence does this happen? And the vine too, which is so fair both to see and
to partake of, springs from that which is vile in appearance. And what,
tell me, is not the water that descends from above one thing? how is it
changed into so many things? For this is more wonderful than the
Resurrection. For there indeed the same seed and the same plant is the
subject, and there is a great affinity. But here tell me how, having one
quality and one nature, it turns into so many things? In the vine it
becomes wine, and not only wine, but leaves and sap. For not only is the
cluster of grapes, but the rest of the vine nourished by it. Again, in the
olive (it becomes) oil, and the other so numerous things. And what is
wonderful, here it is moist, there dry, here sweet there sour, here
astringent, elsewhere bitter Tell me how it turns into so many things? Show
me the reason! But you cannot.

   And in the case of thyself, tell me, for this comes nearer, this seed,
that is deposited, how is it fashioned and molded into so many things? how
into eyes? how into ears? how into hands? how into heart? Are there not in
the body ten thousand differences of figures, of sizes, of qualities, of
positions, of powers, of proportions? Nerves and veins and flesh and bones
and membranes, and arteries and joints and cartilages, and as many more
things beside these, as the sons of the physicians precisely specify, which
compose our nature--and these come from that one seed! Does not this then
seem to you much more difficult than those things? How is the moist and
soft congealed into the dry and cold, that is, bone? How into the warm and
moist, which are united in the blood? How into the cold and soft, the
nerve? How into the cold and moist, the artery?(1) Tell me, whence are
these things? Art thou not quite at a loss about these things? Dost thou
not see every day a resurrection and a death taking place in the periods of
our life? Whither is our youth gone? whence is our age come? how is it that
he who is grown old cannot indeed make himself young, but begets another, a
very young child, and what he cannot give to himself, that he bestows upon
another?

   This also we may see in trees and in animals. And yet that which gives
to another ought first to bestow upon itself. But this is what human
reasoning demands. But when God creates, let all things give way. If these
things are so difficult, nay, so excessively difficult, I am reminded of
those mad persons, who are curious about the incorporeal Generation of the
Son. Things that take place every day, that are within the grasp of our
hands, and that have been enquired into ten thousand times, no one has yet
been able to discover; tell me, then, how is it they are curious about that
secret and ineffable Generation? Is not the mind of such men wearied in
treading that void? Has it not been whirled into ten thousand giddinesses?
Is it not dumfounded? And yet not even so are they instructed. When they
are able to say nothing about grapes and figs, they are curious about God!
For tell me, how is that grape-stone resolved into leaves and stems? How
before this were they not in it, nor seen in it? But it is not the grape-
stone, you say, but all is from the earth. Then how is it that without this
the earth bears nothing of itself? But let us not be void of understanding.
What takes place is neither from the earth, nor from the grape-stone, but
from Him who is Lord both of the earth and of its seeds. For this reason He
has caused the same thing to be made both without them, and with them. In
the first place, showing His own power, when he said, "Let the earth bring
forth the herb of grass." (From Gen. i. 11.) And secondly, besides showing
His power, instructing us also to be laborious and industrious.

   Why then have these things been said by us? Not idly, but that we may
believe also in the Resurrection, and that, when we again wish to apprehend
something by our reasonings, but do not find it, we may not be angry and
take offense, but discreetly withdrawing and checking our reasoning, we may
take refuge in the power and skillfulness of God. Knowing these things
therefore, let us put a curb upon our reasonings. Let us not transgress our
bounds, nor the measures that have been assigned to our knowledge. For, "If
any man," he says, "thinketh that he knoweth anything, he knoweth nothing
yet as he ought to know." (1 Cor. viii. 2.)

   I speak not concerning God, he says, but concerning everything. For
what? wouldest thou learn about the earth? What dost thou know? Tell me.
How great is its measure? What is its size? What is its manner of position?
What is its essence? What is its place? Where does it stand, and upon what?
None of these things can you tell? But that it is cold, and dry, and black,
this you can tell--and nothing farther. Again, concerning the sea? But
there you will be reduced to the same uncertainty, not knowing where it
begins, and where it ends, and upon what it is borne, what supports the
bottom of it, and what sort of place there is for it, and whether after it
there is a continent, or it ends in water and air. And what dost thou know
of the things that are in it? But what? Let me pass over the elements.
Would you have us select the smallest of plants? The unfruitful grass, a
thing which we all know, tell me, how it is brought forth? Is not the
material of it water, and earth, and dung? What is it that makes it appear
so beautiful, and have such an admirable color? Whence does that beauty so
fade away? This is not the work of water, or of earth. Seest thou that
there is everywhere need of faith? How does the earth bring forth, how does
it travail? Tell me. But you can tell me none of these things.

   Be instructed, O man, in things that are here below, and be not curious
nor overmeddling about heaven. And would it were heaven, and not the Lord
of heaven! Dost thou not know the earth from which thou wast brought forth,
in which thou wast nourished, which thou inhabitest, on which thou walkest,
without which thou canst not even breathe; and art thou curious about
things so far removed? Truly "man is vanity." (Ps. xxxix. 5, and cxliv. 5.)
And if any one should bid thee descend into the deep, and trace out things
at the bottom of the sea, thou wouldest not tolerate the command. But, when
no one compels thee, thou art willing of thyself to fathom the unsearchable
abyss? Do not so, I beseech you. But let us sail upwards, not floating, for
we shall soon be weary, and sink; but using the divine Scriptures, as some
vessel, let us unfurl the sails of faith. If we sail in them, then the Word
of God will be present with us as our Pilot. But if we float upon human
reasonings, it will not be so. For to whom of those who float, is a Pilot
present? So that the danger is twofold, in that there is no vessel, and
that the Pilot is absent. For if even the boat without a pilot is unsafe,
when both are wanting, what hope is there of safety? Let us not then throw
ourselves into manifest danger, but let us go upon a safe vessel, having
fastened ourselves by the sacred anchor. For thus we shall sail into the
tranquil haven, with much merchandise,(2) and at the same time with great
safety, and we shall obtain the blessings laid up for them that love Him,
in Christ Jesus our Lord, with whom, to the Father, together with the Holy
Spirit, be glory, power, honor, now and always and world without end. Amen.

HOMILY VIII: 1 Thessalonians iv. 15-17.

"For this we say unto you by the word of the Lord, that we that are alive,
that are left unto the coming of the Lord, shall in nowise precede them
that are fallen asleep. For the Lord Himself shall descend from heaven,
with a shout, with the voice of the Archangel, and with the trump of God:
and the dead in Christ shall rise first: then we that are alive, that are
left, shall together with them be caught up in the clouds, to meet the Lord
in the air: and so shall we ever be with the Lord."

   THE Prophets indeed, wishing to show the credibility of the things said
by them, before all other things say this, "The vision which Isaiah saw"
(Isa. i. 1); and again, "The word of the Lord which came to Jeremiah" (Jer.
i. 1, Sept.); and again, "Thus saith the Lord"; with many such expressions.
And many of them even saw God sitting, as far as it was possible for them
to see Him. But Paul not having seen Him sitting, but having Christ
speaking in himself, instead of Thus saith the Lord, said, "Do ye seek a
proof of Christ speaking in me?" (2 Cor. xiii. 3.) And again, "Paul, an
Apostle of Jesus Christ." For the "Apostle" speaks the things of Him who
sent him; showing that nothing is of himself. And again, "I think that I
also have the Spirit of God." (I Cor. vii. 40.) All those things therefore
he spake by the Spirit, but this, which he now says, he heard even
expressly from God. As also that which he had said discoursing to the
EIders of Ephesus, "It is more blessed to give than to receive," he heard
among things not recorded.(1) (Acts xx. 35.)

   Let us then see what he now also says. "For this we say unto you by the
word of the Lord, that we that are alive, that are left unto the coming of
the Lord, shall in nowise precede them that are fallen asleep. For the Lord
Himself shall descend from heaven, with a shout, with the voice of the
Archangel, and with the last trump." For then, he saith, "The powers of the
heavens shall be shaken." (Matt. xxiv. 29.) But wherefore with the trumpet?
For we see this on Mount Sinai too, and Angels there also. But what means
the voice of the Archangel? As he said in the parable of the Virgins,
Arise! "The Bridegroom cometh." (From Matt. xxv. 6.) Either it means this,
or that as in the case of a king, so also shall it then be, Angels
ministering at the Resurrection. For He says, let the dead rise, and the
work is done, the Angels not having power to do this, but His word. As if
upon a king's commanding and saying it, those who were shut up should go
forth, and the servants should lead them out,  yet they do this not from
their own power, but from that Voice. This also Christ says in another
place: "He shall send forth his Angels with a great trumpet, and they shall
gather together his Elect from the four winds, from one end of heaven to
the other." (Matt. xxiv. 31.) And everywhere you see the Angels running to
and fro. The Archangel therefore I think is he,  who is set over those who
are sent forth, and who  shouts thus: "Make all men ready, for the Judge is
at hand." And what is "at the last trumpet"?(1) Here he implies that there
are many trumpets, and that at the last the Judge descends. "And the dead,"
he says, "in Christ shall rise first. Then we that are alive, that are
left, shall together with them be caught up in the clouds, to meet the Lord
in the air: and so shall we ever be with the Lord."

   Ver. 18. "Wherefore comfort one another with these words."

   If He is about to descend, on what account shall we be caught up? For
the sake of honor. For when a king drives into a city, those who are in
honor go out to meet him; but the condemned await the judge within. And
upon the coming of an affectionate father, his children indeed, and those
who are worthy to be his children, are taken out in a chariot, that they
may see and kiss him; but those of the domestics who have offended remain
within. We are carried upon the chariot of our Father. For He received Him
up in the clouds, and "we shall be caught up in the clouds." (Acts i. 9.)
Seest thou how great is the honor? and as He descends, we go forth to meet
Him, and, what is more blessed than all, so we shall be with Him.

   "Who shall speak of the mightinesses of the Lord, and make all His
praises to be heard?" (Ps. cvi. 2, Sept.) How many blessings has He
vouchsafed to the human race! Those who are dead are raised first, and thus
the meeting takes place together. Abel who died before all shall then meet
Him together with those who are alive. So that they in this respect will
have no advantage, but he who is corrupted, and has been so many years in
the earth, shall meet Him with them, and so all the others. For if they
awaited us, that we might be crowned, as elsewhere he says in an Epistle,
"God having provided some better thing concerning us, that apart from us
they should not be made perfect" (Heb. xi. 40), much more shall we also
await them; or rather, they indeed awaited, but we not at all. For the
Resurrection takes place "in a moment, in the twinkling of an eye."

   But as to the saying, that they are gathered together; they arise
indeed everywhere, but are gathered together by the Angels. The former
therefore is the work of the power of God commanding the earth to give up
its deposit, and there is no one who ministers in it, as He then called
Lazarus, "Lazarus, come forth" (John xi. 43); but the gathering is the work
of ministers. But if Angels gather them together, and run to and fro, how
are they(2) caught up here? They are caught up after the descent,(3) after
that they are gathered together.

   For this is also done without any one being aware.(4) For when they see
the earth agitated, the dust mingling, the bodies rising perchance(5) on
every side, no one ministering to this, but the "shout" being sufficient,
the whole earth filled (for consider how great a thing it is that all the
men from Adam unto His coming shall then stand with wives and children),--
when they see so great a tumult upon the earth,--then they shall know. As
therefore in the Dispensation that was in the Flesh, they had foreseen
nothing of it, so also will it then be.

   When these things then are done, then also will be the voice of the
Archangel shouting and commanding the Angels, and the trumpets, or rather
the sound of the trumpet. What trembling then, what fear will possess those
that remain upon the earth. For one woman is caught up and another is left
behind, and one man is taken, and another is passed over. (Matt. xxiv. 40,
41; Luke xvii. 34, 35.) What will be the state of their souls, when they
see some indeed taken up, but themselves left behind? Will not these things
be able to shake their souls more terribly than any hell? Let us represent
then in word that this is now present. For if sudden death, or earthquakes
in cities, and threatenings thus terrify our souls; when we see the earth
breaking up, and crowded with all these, when we hear the trumpets, and the
voice of the Archangel louder than any trumpet, when we perceive the heaven
shriveled up, and God the King of all himself coming nigh --what then will
be our souls? Let us shudder, I beseech you, and be frightened as if these
things were now taking place. Let us not comfort ourselves by the delay.
For when it must certainly happen, the delay profits us nothing.

   How great will then be the fear and trembling! Have you ever seen men
led away to death? What do you think is the state of their souls, as they
are going on the way to the gate? is it not worse than many deaths? What
would they not choose both to do and to suffer, so that they might be
delivered from that cloud of darkness? I have heard many say, who have been
recalled by the mercy of the king (Emperor), after having been led away,
that they did not even see men as men, their souls being so troubled, so
horror-struck, and beside themselves. If then the death of the body thus
frightens us, when eternal death approaches, what will be our feelings? And
why do I speak of those who are led away? A crowd then stands around, the
greater part not even knowing them. If any one looked into their souls, no
one is so cruel no one so hard-hearted, no one so firm, as not to have his
soul dejected, and relaxed with fear and despair. And if when others are
taken off by this death, which differs nothing from sleep, those who are
not concerned in it are thus affected; when we ourselves fall into greater
evils, what then will be our state? It is not, believe me, it is not
possible to represent the suffering by words.

   Nay, you say, but God is full of love to man, and none of these things
will happen! Then it is written in vain! No, you say, but only as a threat,
that we may become wise! If then we are not wise, but continue evil, will
He not, tell me, inflict the punishment? Will He not then recompense the
good either with rewards? Yes, you say, for that is becoming to Him, to do
good even beyond desert. So that those things indeed are true and will
certainly be, while the punishments will not be at all, but are only for
the purpose of a threat, and of terror! By what means I shall persuade you,
I know not. If I say, that "the worm will not die, and the fire will not be
quenched" (Mark ix. 44); if I say, that "they shall go away into
everlasting fire" (Matt. xxv. 41, 46); if I set before you the rich man
already suffering punishment, you will say that it is all a matter of
threatening. Whence then shall I persuade you? For this is a Satanic
reasoning, indulging you with a favor that will not profit, and causing you
to be slothful.

   How then can we banish it? Whatever things we say from Scripture, you
will say, are for the purpose of threatening. But with respect to future
things this indeed might be said, but not so concerning things that have
happened, and have had an end. You have heard of the deluge. And were those
things also said by way of threat? Did they not actually happen? Those men
too said many such things, and for a hundred years while the ark was
building, and the wood was being wrought, and the righteous man was calling
aloud, there was no one who believed. But because they did not believe the
threat in words, they suffered the punishment in very deed. And this will
be our fate too, if we shall not have believed. On this account it is that
He compares His coming with the days of Noah, because as some disbelieved
in that deluge, so will they in the deluge of hell. Were these things a
threat? were they not a fact? Then will not He, who then brought punishment
upon them so suddenly, much more inflict it now also? For the things that
are committed now are not less than the offenses of that time. How?--
because then, it says, "the sons of God went in unto the daughters of men"
(Gen. vi. 4), and those mixtures were the great offense. But now there is
no form of wickedness, which is unattempted. Do you then believe that the
deluge took place? Or does it seem to you a fable? And yet even the
mountains where the ark rested, bear witness; I speak of those in Armenia.

   But, even superabundantly, I will turn my discourse to another thing
more evident than that. Has any one of you ever traveled in Palestine? For
I will no longer mention report, but facts, and yet the other were clearer
than facts. For whatever things the Scripture says, are more to be trusted
than things we see. Has any one of you then ever traveled in Palestine? I
suppose so. What then? Bear witness then for me, ye who have seen the
places, to those who have not been there. For above Ascalon and Gaza up to
the very end of the river Jordan there is a country wide and fruitful--or
rather there was--for it is not now. This then is that which was as a
garden. For it is said, "Lot beheld all the plain(1) of Jordan--and it was
well watered everywhere, like the garden of the Lord." (Gen. xiii. 10.)
This, therefore, that was so flourishing, and that rivaled all countries,
which for thrivingness exceeded the Paradise of God, is now more desolate
than any wilderness. And there stand trees, indeed, and they bear fruit.
But the fruit is a monument of the wrath of God. For there stand
pomegranates, I speak both of the tree and the fruit, having a very fine
appearance, and to the ignorant man holding out great hopes. But if they
are taken into the hand, being broken open they display no fruit indeed,
but much dust and ashes stored up within. Such also is the whole land. If
you find a stone, you will find it full of ashes. And why do I speak of
stone and wood and earth, where the air and water partake of the calamity?
For as when a body is burnt and consumed, the shape remains, and the
outline in the appearance of the fire, and the bulk and the proportion, but
the power is no more, so truly there you may see earth, which yet has
nothing of earth about it, but all ashes; trees and fruit, but nothing of
trees and fruit about them; air and water, but nothing of water nor of air
about them, for even these are turned to ashes. And yet how could air ever
have been burnt, or water, whilst it remained water? For wood and stones
indeed it is possible to burn, but air and water it is altogether
impossible. Impossible to us, but possible to Him who did these things.
Therefore the air is nothing else than a furnace, the water is a furnace.
All things are unfruitful, all unproductive, all for vengeance; images of
wrath that has gone before, and proofs of that which is to come.

   Are these too but threatening words? Are these but the sound of words?
For to me indeed the former things were not incredible, but things not seen
were equally credible with things that were seen. But even to the
unbeliever these are sufficient to produce faith. If any one disbelieves
hell, let him consider Sodom, let him reflect upon Gomorrah, the vengeance
that has been inflicted, and which yet remains. This is a proof of the
eternity of punishment. Are these things grievous? And is it not grievous,
when you say that there is no hell, but that God has merely threatened it?
when you slack the hands of the people?(1) It is thou who disbelievest that
compellest me to say these things it is thou that hast drawn me out into
these words. If thou believedst the words of Christ I should not be
compelled to bring forward facts to induce belief. But since you have
evaded them, you shall be persuaded henceforth, whether willing or
unwilling. For what have you to say concerning Sodom? Would you wish also
to know the cause, for which these things were then done? It was one sin, a
grievous and accursed one certainly, yet but one. The men of that time had
a passion for boys, and on that account they suffered this punishment. But
now ten thousand sins equal and even more grievous than these are
committed. Then He who for one sin poured forth so much anger, and neither
regarded the supplication of Abraham, nor yet Lot who dwelt among them, the
man who from honor to His servants offered his own daughters to insult,
will He spare, when there are so many sins? These things truly are
ridiculous, trifling, delusion, and diabolical deceit!

   Do you wish that I should also bring forward another? You have
certainly heard of Pharaoh, king of the Egyptians; you know therefore the
punishment also which he suffered, how even with his whole host, chariots
and horses and all, he was engulfed in the Erythraean sea. Would you hear
also other examples? he perhaps was an impious man, or rather not perhaps,
but certainly he was an impious man. Would you see those also punished, who
were of the number of believers, and who held fast to God, but were not of
upright life? Hear Paul saying, "Neither let us commit fornication, as some
of them committed, and fell in one day three and twenty thousand. Neither
let us murmur, as some of them murmured, and perished by the destroyer.
Neither let us tempt Christ, as some of them tempted, and perished by the
serpents." (1 Cor. x. 8-10.) And if fornication, and if murmuring had such
power, what will not be the effect of our sins?

   And if thou dost not now pay the penalty, do not wonder. For they knew
not of a hell, therefore they were visited with punishments following close
at their heels. But thou, whatever sins thou commit, though thou shouldest
escape present penalty, wilt pay for it all There. Did he so punish those
who were nearly in the state of children, and who did not sin so greatly--
and will He spare us? It would not be reasonable. For if we commit the same
sins with them, we shall deserve a greater punishment than they did.
Wherefore? Because we have enjoyed more grace. But when our offenses are
numerous, and more heinous than theirs, what vengeance shall we not
undergo? They--and let no one think I say it as admiring them, or excusing
them; far be it: for when God punishes, he who passes a contrary sentence,
does it at the suggestion of the devil; I say this therefore, not praising
them nor excusing them, but showing our wickedness--they therefore,
although they murmured, were, however, traveling a wilderness road: but we
murmur though we have a country, and are in our own houses. They, although
they committed fornication, yet it was just after they came out of the
evils of Egypt, and had hardly heard of such a law. But we do it, having
previously received from our forefathers the doctrine of salvation, so that
we are deserving of greater punishment.

   Would you hear also of other things? what were their sufferings in
Palestine, famines, pestilences, wars, captivities, under the Babylonians,
and under the Assyrians, and their miseries from the Macedonians, and those
under Hadrian and Vespasian? I have something that I wish, beloved, to
relate to thee; nay, do not run away!(2) Or rather I will tell thee another
thing before it. There was once a famine, it says, and the king was walking
upon the wall; then a woman came to him and uttered these words: "O king,
this woman said to me, Let us roast thy son to-day, and eat him--to-morrow
mine. And we roasted and ate, and now she does not give me hers." (From 2
Kings vi. 28.) What can be more dreadful than this calamity? Again, in
another place the Prophet says, "The hands of the pitiful women have sodden
their own children." (Lam. iv. 10.) The Jews then suffered such punishment,
and shall we not much rather suffer?

   Would you also hear other calamities of theirs? Read over Josephus, and
you will learn that whole tragedy, if perchance we may persuade you from
these things, that there is a hell. For consider, if they were punished,
why are we not punished? or how is it reasonable that we are not now
punished, who sin more grievously than they? Is it not manifest that it is,
because the punishment is kept in store for us? And, if you please, I will
tell you in the person of every individual how they were punished. Cain
murdered his brother. A horrible sin indeed, who can deny it? But he
suffered punishment; and a heavy one, equivalent to ten thousand deaths,
for he would rather have died ten thousand times. For hear him saying, "If
Thou castest me out from the land, and I shall be hidden from Thy face,
then it will happen that every one who findeth me will slay me." (Gen iv.
14, Sept.) Tell me then, do not many even now do the same things that he
did? For when thou slayest not thy brother according to the flesh, but thy
spiritual brother, dost thou not do the same? For what, though not by the
sword? yet by some other means; when being able to relieve his hunger, thou
neglectest him. What then? Has no one now envied his brother? has no one
plunged him into dangers? But here they have not suffered punishment, yet
they will suffer it. Then he, who never heard the written laws, nor the
prophets, nor saw great miracles suffered such great vengeance; and shall
he who has done the same things in another way, and was not rendered wise
by so many examples, shall he go unpunished? Where then is the justice of
God, and where His goodness?

   Again, a certain one for having gathered sticks on the Sabbath was
stoned, and yet this was a small commandment, and less weighty than
circumcision. He then who gathered sticks on the Sabbath was stoned; but
those who often commit ten thousand things contrary to the Law have gone
off unpunished! If then there be not a hell, where is His justice, where
His impartiality, that respects not persons? And yet He lays to their
charge many such things, that they did not observe the Sabbath.

   Again, another, Charmi,(1) having stolen a devoted thing, was stoned
with all his family. What then? Has no one from that time committed
sacrilege? Saul, again, having spared contrary to the command of God,
suffered so great punishment. Has no one from that time spared? Would
indeed that it were so! Have we not, worse than wild beasts, devoured one
another contrary to the command of God, and yet no one has fallen in
war?(2) Again, the sons of Eli, because they ate before the incense was
offered, suffered the most severe punishment together with their father.
Has no father then been neglectful with respect to his children? and are
there no wicked sons? But no one has suffered punishment. Where will they
suffer it then, if there be no hell?

   Again, numberless instances one might enumerate. What? Ananias and
Sapphira were immediately punished, because they stole part of what they
had offered. Has no one then since that time been guilty of this? How was
it then that they did not suffer the same punishment?

   Do we then persuade you that there is a hell, or do you need more
examples? Therefore we will proceed also to things that are unwritten, such
as now take place in life. For it is necessary that this idea should be
gathered by us from  every quarter, that we may not, by vainly gratifying
ourselves, do ourselves harm. Do you not see many visited by calamities,
maimed in their bodies, suffering infinite troubles, but others in good
repute? For what reason do some suffer punishment for murders, and others
not? Hear Paul saying, "Some men's sins are evident, ... and some men they
follow after." (1 Tim. v. 24.) How many murderers have escaped! how many
violators of the tombs! But let these things pass. How many do you not see
visited with the severest punishment? Some have been delivered to a long
disease, others to continued tortures, and others to numberless. other
ills. When therefore you see one who has been guilty of the same things as
they, or even much worse--and yet not suffering punishment, will you not
suspect, even against your will, that there is a hell? Reckon those here
who before you have been severely punished, consider that God is no
respecter of persons, and that though you have done numberless
wickednesses, you have suffered no such thing, and you will have the idea
of hell. For God has so implanted that idea within us, that no one can ever
be ignorant of it. For poets and philosophers and fabulists, and in short
all men, have philosophized concerning the retribution that is there, and
have said that the greater number are punished in Hades. And if those
things are fables, yet what we have received are not so.

   I say not these things as wishing to frighten you, nor to lay a burden
on your souls, but to make them wise, and render them easier. I could wish
also myself that there were no punishment--yes, myself most of all men. And
why so? Because whilst each of you fears for his own soul, I have to answer
for this office also in which I preside over you. So that most of all it is
impossible for me to escape. But it cannot be that there is not punishment
and a hell. What can I do? Where then, they say, is the kindness of God to
men? In many places. But on this subject I will rather discourse at some
other season, that we may not confuse the  discourses concerning hell. In
the meantime let not that slip, which we have gained. For it is no small
advantage to be persuaded concerning hell. For the recollection of such
discourses, like some bitter medicine, will be able to clear off every
vice, if it be constantly settled in your mind. Let us therefore use it,
that having a pure heart, we may so be thought worthy to see those things,
which eye hath not seen, nor ear heard, nor have entered into the heart of
man. Which may we all obtain by the grace and mercy of our Lord Jesus
Christ, with whom, &c.

HOMILY IX: 1 Thessalonians v. 1, 2.

"But concerning the times and the seasons, brethren, ye have no need that
aught be written unto you. For yourselves know perfectly that the day of
the Lord so cometh as a thief in the night."

   NOTHING, as it seems, is so curious, and so fondly prone to pry into
things obscure and concealed, as the nature of men. And this is wont to
happen to it, when the mind is unsettled and in an imperfect state. For the
simpler sort of children never cease teasing their nurses, and tutors, and
parents, with their frequent questions, in which there is nothing else but
"when will this be?" and "when that?" And this comes to pass also from
living in indulgence, and having nothing to do. Many things therefore our
mind is in haste to learn already and to comprehend, but especially
concerning the period of the consummation; and what wonder if we are thus
affected, for those holy men, themselves, were most of all affected in the
same way? And before the Passion, the Apostles come and say to Christ,
"Tell us, when shall these things be, and what shall be the sign of Thy
coming, and of the end of the world?" (Matt. xxiv. 23.) And after the
Passion and the Resurrection from the dead, they said to Him, Tell us,
"dost Thou at this time restore again the kingdom to Israel?" (From Acts i.
6.) And they asked Him nothing sooner than this.

   But it was not so afterwards, when they had been vouchsafed the Holy
Ghost. Not only do they not themselves inquire, nor complain of this
ignorance, but they repress those who labor under this unseasonable
curiosity. Hear for instance what the blessed Paul now says, "But
concerning the times and the seasons, brethren, ye have no need that aught
be written unto you." Why has he not said that no one knows? why has he not
said, that it is not revealed, instead of saying, "Ye have no need that
aught be written unto you"? Because in that case he would have grieved them
more, but by speaking thus he comforted them. For by the expression, "Ye
have no need," as if it were both superfluous, and inexpedient, he suffers
them not to enquire.

   For tell me, what would be the advantage? Let us suppose that the end
would be after twenty or thirty or a hundred years, what is this to us? Is
not the end of his own life the consummation to every individual? Why art
thou curious, and travailest about the general end? But the case is the
same with us in this, as in other things. For as in other things, leaving
our own private concerns, we are anxious about things in general, saying,
Such an one is a fornicator, such an one an adulterer, that man has robbed,
another has been injurious; but no one takes account of what is his own,
but each thinks of anything rather than his own private concerns; so here
also, each omitting to take thought about his own end, we are anxious to
hear about the general dissolution. Now what concern is that of yours? for
if you make your own a good end, you will suffer no harm from the other; be
it far off, or be it near. This is nothing to us.

   For this reason Christ did not tell it, because it was not expedient.
How, you say, was it not expedient? He who also concealed it knows
wherefore it was not expedient. For hear Him saying to His Apostles, "It is
not for you to know times, or seasons, which the Father hath set within His
own authority." (Acts i. 7.) Why are you curious? Peter, the chief of the
Apostles, and his fellows, heard this said, as if they were seeking things
too great for them to know. True, you say; but it were possible to stop the
mouths of the Greeks in this way. How? tell me. Because they say, that this
world is a god; if we knew the period of its dissolution, we should have
stopped their mouths. Why, is this what will stop their mouths, to know
when it will be destroyed, or to know that it will be destroyed? Tell them
this, that it will have an end. If they do not believe this, neither will
they believe the other.

   Hear Paul saying, "For yourselves know perfectly that the day of the
Lord so cometh as a thief in the night." Not the general day only, but that
of every individual. For the one resembles the other, is also akin to it.
For what the one does collectively, that the other does partially. For the
period of consummation took its beginning from Adam, and then is the end of
the consummation;(1) since even now one would not err in calling it a
consummation. For when ten thousand die every day, and all await That Day,
and no one is raised before it is it not the work(2) of That Day? And if
you would know on what account it is concealed and why it so cometh as a
thief in the night, I will tell you how I think I can well account for it.
No one would have ever cultivated virtue during his whole life; but knowing
his last day, and, after having committed numberless sins, then having come
to the Layer, he would so have departed. For if now, when the fear arising
from its uncertainty shakes the souls of all, still all,(3) having spent
their whole former life in wickedness, at their last breath give themselves
up to Baptism,--if they had fully persuaded themselves concerning this
matter, who would ever have cultivated virtue? If many have departed
without Illumination, and not even this fear has taught them, whilst
living, to cultivate the things that are pleasing to God; if this fear also
had been removed, who would ever have been sober, or who gentle? There is
not one And another thing again. The fear of death and the love of life
restrain many. But if each one knew that to-morrow he would certainly die,
there is nothing he would refuse to attempt before that day, but he would
murder whomsoever he wished, and would retrieve himself by taking vengeance
on his enemies, and would perpetrate ten thousand crimes.

   For a wicked man, who despairs of his life here, pays no regard even to
him who is invested with the purple. He therefore who was persuaded that he
must at all events die would both be revenged upon his enemy, and after
having first satisfied his own soul, so would meet his end. Let me mention
also a third thing. Those who are fond of life, and vehemently attached to
the things of this world, would(4) be ruined by despair and grief. For if
any of the young knew that before he reached old age, he should meet his
end, as the most sluggish of wild beasts, when  they are taken, become
still more sluggish from expecting their end, so would he also be affected.
Besides, not even the men that are courageous would have had their reward.
For if they knew that after three years they must certainly die, and before
that time it was not possible, what reward would they have gained for
daring in the face of dangers? For any one might say to them, Because you
are confident of the three years of life, for this reason you throw
yourselves into dangers, knowing that it is not possible for you to pass
away. For he, that expects from each danger that he may come by his death,
and knows that he shall live indeed, if he does not expose himself to
peril, but shall die if he attempts such and such actions, he gives the
greatest proof of his zeal, and of his contempt for the present life. And
this I will make plain to you by an example. Tell me, if the patriarch
Abraham, foreknowing that he should not have to sacrifice his son, had
brought him to the place, would he then have had any reward? And what if
Paul, foreknowing that he should not die, had despised dangers, in what
respect would he have been admirable? For so even the most sluggish would
rush into the fire, if he could find any one he could trust to ensure his
safety. But not such were the Three Children. For hear them saying, "O
king, there is a God in heaven, who will deliver us out of thine hands, and
out of this furnace; and if not, be it known to thee that we do not serve
thy gods, nor worship the golden image which thou hast set up." (Dan. iii.
17, Sept.)

   Ye see how many advantages there are, and yet there are more than these
that arise from not knowing the time of our end. Meanwhile it is sufficient
to learn these. On this account He so cometh as a thief in the night; that
we may not abandon ourselves to wickedness, nor to sloth; that He may not
take from us our reward. "For yourselves know perfectly," he says. Why then
are you curious, if you are persuaded? But that the future is uncertain,
learn from what Christ has said. For that on this account He said it, hear
what he says, "Watch therefore: for ye know not at what hour" the thief(5)
"cometh." (Matt. xxiv. 42.) On this account also Paul said,

   Ver. 3. "When they are saying peace and safety, then sudden destruction
cometh upon them, as travail upon a woman with child; and they shall in
nowise escape."

   Here he has glanced at something which he has also said in his second
Epistle. For since(6) they indeed were in affliction, but they that warred
on them at ease and in luxury, and then while he comforted them in their
present sufferings by this mention of the Resurrection, the others insulted
them with arguments taken from their forefathers, and said, When will it
happen?--which the Prophets also said, "Woe unto them that say, Let him
make speed, let God hasten his work, that we may see it: and let the
counsel of the Holy One of Israel come, that we may know it!" (Isa. v. 19);
and again "Woe unto them that desire the day of the Lord." (Amos v. 18.) He
means this day; for he does not speak simply of persons who desire it, but
of those who desire it because they disbelieve it: and "the day of the
Lord," he says, "is darkness, and not light"--see then how Paul consoles
them, as if he had said, Let them not account their being in a prosperous
state, a proof that the Judgment is not coming. For so it is that it will
come.

   But it may be worth while to ask, If Antichrist comes, and Elias comes,
how is it "when they say Peace and safety," that then a sudden destruction
comes upon them? For these things do not permit the day to come upon them
unawares, being signs of its coming. But he does not mean this to be the
time of Antichrist, and the whole day, because that will be a sign of the
coming of Christ, but Himself will not have a sign, but will come suddenly
and unexpectedly. For travail, indeed, you say, does not come upon the
pregnant woman unexpectedly: for she knows that after nine months the birth
will take place. And yet it is very uncertain. For some bring forth at the
seventh month, and others at the ninth. And at any rate the day and the
hour is uncertain. With respect to this therefore, Paul speaks thus. And
the image is exact. For there are not many sure signs of travail; many
indeed have brought forth in the high roads, or when out of their houses
and abroad, not fore-seeing it. And he has not only glanced here at the
uncertainty, but also at the bitterness of the pain. For as she while
sporting, laughing, not looking for anything at all, being suddenly seized
with unspeakable pains, is pierced through with the pangs of labor --so
will it be with those souls, when the Day comes upon them.

   "And they shall in nowise escape." As he was saying just now.

   Ver. 4. "But ye, brethren, are not in darkness, that that day should
overtake you as a thief."

   Here he speaks of a life that is dark and impure. For it is just as
corrupt and wicked men do all things as in the night, escaping the notice
of all, and inclosing themselves in darkness. For tell me, does not the
adulterer watch for the evening, and the thief for the night? Does not the
violator of the tombs carry on all his trade in the night? What then? Does
it not overtake them as a thief? Does it not come upon them also
uncertainly, but do they know it beforehand? How then does he say, "Ye have
no need that aught be written unto you"? He speaks here not with respect to
the uncertainty, but with respect to the calamity, that is, it will not
come as an evil to them. For it will come uncertainly indeed even to them,
but it will involve them in no trouble. "That that Day," he says, "may not
overtake you as a thief." For in the case of those who are watching and who
are in the light, if there should be any entry of a robber, it can do them
no harm: so also it is with those who live well. But those who are sleeping
he will strip of everything, and go off; that is, those who are trusting in
the things of this life.

   Ver. 5. "For ye are all," he says, "sons of light, and sons of the
day."

   And how is it possible to be "sons of the day "? Just as it is said,
"sons of destruction" and "sons of hell." Wherefore Christ also said to the
Pharisees, "Woe unto you--for ye compass sea and land to make one
proselyte, and when he is become so, ye make him a son of hell." (Matt.
xxiii. 15.) And again Paul said, "For which things' sake cometh the wrath
of God upon the sons of disobedience." (Col. iii. 6.) That is, those who do
the works of hell and the works of disobedience. So also sons of God are
those who do things pleasing to God; so also sons of day and sons of light,
those who do the works of light. "And we are not of the night nor of
darkness." Ver. 6, 7, 8. "So then let us not sleep, as do also the rest,
but let us watch and be sober. For they that sleep sleep in the night; and
they that be drunken are drunken in the night. But let us, since we are of
the day, be sober."

   Here he shows, that to be in the day depends on ourselves. For here
indeed, in the case of the present day and night, it does not depend on
ourselves. But night comes even against our will, and sleep overtakes us
when we do not wish it. But with respect to that night and that sleep, it
is not so, but it is in our power always to have it day, it is in our power
always to watch. For to shut the eyes of the soul, and to bring on the
sleep of wickedness, is not of nature, but of our own choice. "But let us
watch," he says, "and be sober." For it is possible to sleep while awake,
by doing nothing good. Wherefore he has added, "and be sober." For even by
day, if any one watches, but is not sober, he will fall into numberless
dangers, so that sobriety is the intensity of watchfulness. "They that
sleep," he says, "sleep in the night, and they that be drunken are drunken
in the night." The drunkenness he here speaks of is not that from wine
only, but that also which comes of all vices. For riches and the desire of
wealth is a drunkenness of the soul, and so carnal lust; and every sin you
can name is a drunkenness of the soul. On what account then has he called
vice sleep? Because in the first place the vicious man is inactive with
respect to virtue: again, because he sees everything as a vision, he views
nothing in its true light, but is full of dreams, and oftentimes of
unreasonable actions: and if he sees anything good, he(1) has no firmness,
no fixedness. Such is the present life. It is full of dreams, and of
phantasy. Riches are a dream, and glory, and everything of that sort. He
who sleeps sees not things that are and have a real subsistence, but things
that are not he fancies as things that are. Such is vice, and the life that
is passed in vice. It sees not things that are, that is, spiritual,
heavenly, abiding things, but things that are fleeting and fly away, and
that soon recede from us.

   But it is not sufficient to watch and be sober, we must also be armed.
For if a man watch and is sober, but has not arms, the robbers soon
dispatch him. When therefore we ought both to watch, and to be sober, and
to be armed, and we are unarmed and naked and asleep, who will hinder him
from thrusting home his sword? Wherefore showing this also, that we have
need of arms, he has added:

   Ver. 8. "Putting on the breastplate of faith and love: and for a helmet
the hope of salvation."

   "Of faith and love," he says. Here he glances at life and doctrine. He
has shown what it is to watch and be sober, to have "the breastplate of
faith and love." Not a common faith, he says, but as nothing can soon
pierce through a breastplate, but it is a safe wall to the breast;--so do
thou also, he says, surround thy soul with faith and love, and none of the
fiery darts of the devil can ever be fixed in it. For where the power of
the soul is preoccupied with the armor of love, all the devices of those
who plot against it are vain and ineffectual. For neither wickedness, nor
hatred, nor envy, nor flattery, nor hypocrisy, nor any other thing will be
able to penetrate such a soul. He has not simply said "love," but he has
bid them put it on as a strong breastplate. "And for a helmet the hope of
salvation." For as the helmet guards the vital part in us, surrounding the
head and covering it on every side, so also this hope does not suffer the
reason to falter, but sets it upright as the head, not permitting anything
from without to fall upon it. And whilst nothing falls on it, neither does
it slip of itself. For it is not possible that one who is fortified with
such arms as these, should ever fall. For" now abideth faith, hope, love."
(1 Cor. xiii. 13.) Then having said, Put on, and array yourselves, he
himself provides the armor, whence faith, hope, and love may be produced,
and may become strong.

Ver. 9. "For God appointed us not unto wrath, but unto the obtaining of
salvation through our Lord Jesus Christ, who died for us."

   Thus God has not inclined to this,(2) that He might destroy us, but
that He might save us. And whence is it manifest that this is His will? He
has given His own Son for us. So does He desire that we should be saved,
that He has given His Son, and not merely given, but given Him to death.
From these considerations hope is produced. For do not despair of thyself,
O man, in going to God, who has not spared even His Son for thee. Faint not
at present evils. He who gave His Only-Begotten, that He might save thee
and deliver thee from hell, what will He spare henceforth for thy
salvation? So that thou oughtest to hope for all things kind. For neither
should we fear, if we were going to a judge who was about to judge us, and
who had shown so much love for us, as to have sacrificed his son. Let us
hope therefore for kind and great things, for we have received the
principal thing; let us believe, for we have seen an example; let us love,
for it is the extreme of madness for one not to love who has been so
treated.

   Ver. 10, 11. "That, whether we wake or sleep," he says, "we should live
together with Him. Wherefore exhort one another, and build each other up,
even as also ye do."

   And again, "whether we wake or sleep"; by sleep there he means one
thing, and here another. For here, "whether we sleep" signifies the death
of the body; that is, fear not dangers; though we should die, we shall
live. Do not despair because thou art in danger. Thou hast a strong
security. He would not have given His Son if He had not been inflamed by
vehement love for us. So that, though thou shouldest die, thou wilt live;
for He Himself also died. Therefore whether we die, or whether we live, we
shall live with Him. This is a matter of indifference: it is no concern of
mine, whether I live or die; for we shall live with Him. Let us therefore
do everything for that life: looking to that, let us do all our works.
Vice, O beloved, is darkness, it is death, it is night; we see nothing that
we ought, we do nothing that becomes us. As the dead are unsightly and of
evil odor, so also the souls of those who are vicious are full of much
impurity. Their eyes are closed, their mouth is stopped, they remain
without motion in the bed of vice; or rather more wretched than those who
are naturally dead. For they truly are dead to both, but these are
insensible indeed to virtue, but alive to vice. If one should strike a dead
man, he perceives it not, he revenges it not, but is like a dry stick. So
also his soul is truly dry, having lost its life; it receives daily
numberless wounds, and has no feeling of any, but lies insensible to
everything.

   One would not err in comparing such men to those who are mad, or drunk,
or delirious. All these things belong to vice, and it is worse than all
these. He that is mad is much allowed for by those who see him, for his
disease is not from choice, but from nature alone; but how shall he be
pardoned, who lives in vice? Whence then is vice? whence are the majority
bad? Tell me, whence have diseases their evil nature? whence is frenzy?
whence is lethargy? Is it not from carelessness? If physical disorders have
their origin in choice, much more those which are voluntary. Whence is
drunkenness? Is it not from intemperance of soul? Is not frenzy from excess
of fever? And is not fever from the elements too abundant in us? And is not
this superabundance of elements from our carelessness? For when either from
deficiency or excess we carry any of the things within us beyond the bounds
of moderation, we kindle that fire. Again, if when the fire is kindled, we
continue to neglect it, we make a conflagration for ourselves, which we are
not able to extinguish. So is it also with vice. When we do not restrain it
at its beginning, nor cut it off, we cannot afterwards reach to the end of
it, but it becomes too great for our power. Wherefore, I beseech you, let
us do everything that we may never become drowsy. Do you not see that when
sentinels have only given way a little to sleep, they derive no advantage
from their long watch, for by that little they have ruined the whole,
having given perfect security to him who is prepared to steal. For as we do
not see thieves in the same way that they see us, so also the devil most of
all is ever instant, and lying in wait, and grinding his teeth. Let us not
then slumber. Let us not say, on this side there is nothing, on that side
nothing; we are often plundered from a quarter whence we did not expect it.
So it is with vice; we perish from a quarter whence we did not expect it.
Let us look carefully round upon all things, let us not be drunken, and we
shall not sleep. Let us not be luxurious, and we shall not slumber. Let us
not be mad for external things, and we shall continue in sobriety. Let us
discipline ourselves on every side. And as men who walk upon a tight rope
cannot be off their guard ever so little, for that little causes great
mischief: for the man losing his balance is at once precipitated down and
perishes; so neither is it possible for us to be off our guard. We walk
upon a narrow road intercepted by precipices on either side, not admitting
of two feet at the same time. Seest thou not how much carefulness is
necessary? Seest thou not how those who travel on such roads guard not only
their feet, but their eyes also? For if he should choose to gaze on one
side, though his foot stand firm, his eye becoming dizzy from the depth,
plunges the whole body down. But he must take heed to himself and to his
steps; wherefore he says, "neither to the right hand, nor to the left."
(Prov. iv. 27.) Great is the depth of vice, high the precipices, much
darkness below. Let us take heed to the narrow way, let us walk with fear
and trembling. No one, who is traveling such a road, is dissolved in
laughter nor heavy with drunkenness, but travels such a road with sobriety
and fasting. No one traveling such a road carries with him any
superfluities; for he would be contented even lightly equipped to be able
to escape. No one entangles his own feet, but leaves them disengaged, and
free to move.

   But we, chaining ourselves down with numberless cares, and carrying
with us the numberless burdens of this life, staring about, and loosely
rambling, how do we expect to travel in that narrow road? He has not merely
said that "narrow is the way" (Matt. vii. 14), but with wonder, "how(1)
narrow is the way," that is, exceedingly narrow. And this we also do in
things that are quite objects of wonder. And "straitened," he says, "is the
way which leadeth unto life." And he has well said it. For when we are
bound to give an account of our thoughts, and words, and actions, and all
things, truly it is narrow. But we ourselves make it more narrow, spreading
out and widening ourselves, and shuffling out our feet. For the narrow way
is difficult to every one, but especially to him who is incumbered with
fat, as he who makes himself lean will not perceive its narrowness. So that
he who has practiced himself in being pinched, will not be discouraged at
its pressure.

   Let not any one therefore expect that he shall see heaven with ease.
For it cannot be. Let no one hope to travel the narrow road with luxury,
for it is impossible. Let no one traveling in the broad way hope for life.
When therefore thou seest such and such an one luxuriating in baths, in a
sumptuous table, or in other matters having troops of attendants; think not
thyself unhappy, as not partaking of these things, but lament for him, that
he is traveling the way to destruction. For what is the advantage of this
way, when it ends in tribulation? And what is the injury of that
straitness, when it leads to rest? Tell me, if any one invited to a palace
should walk through narrow ways painful and precipitous, and another led to
death should be dragged through the midst of the market-place, which shall
we call happy? which shall we commiserate? Him, shall we not, who walks
through the broad road? So also now, let us think happy, not those who are
luxurious, but those who are not luxurious. These are hastening to heaven,
those to hell.

   And perhaps indeed many of them will even laugh at the things that are
said by us. But I most of all lament and bewail them on this account, that
they do not even know what they ought to laugh at, and for what they ought
especially to mourn, but they confound and disturb and disorder everything.
On this account I bewail them. What sayest thou, O man, when thou art to
rise again, and to give an account of thy actions, and to undergo the last
sentence, dost thou pay no regard indeed to these, but give thought to
gratifying thy belly, and being drunken? And dost thou laugh at these
things? But I bewail thee, knowing the evils that await thee, the
punishment that is about to overtake thee. And this I most especially
bewail, that thou dost laugh! Mourn with me, bewail with me thine own
evils. Tell me, if one of thy friends perishes, dost thou not turn from
those who laugh at his end, and think them enemies, but love those who weep
and sympathize with thee? Then indeed if the dead body of thy wife were
laid out, thou turnest from him that laughs: but when thy soul is done to
death, dost thou turn from him that weeps, and laugh thyself? Seest thou
how the devil has disposed us to be enemies and adversaries to ourselves?
For once let us be sober, let us open our eyes, let us watch, let us lay
hold on eternal life, let us shake off this long sleep. There is a
Judgment, there is a Punishment, there is a Resurrection, there is an
Inquisition into what we have done! The Lord cometh in the clouds "Before
Him," he says, a fire will be kindled, and round about Him a mighty
tempest" (Ps. 1. 3, Sept.) A river of fire rolls before him, the undying
worm, unquenchable fire, outer darkness, gnashing of teeth. Although you
should be angry with me ten thousand times for mentioning these things, I
shall not cease from mentioning them. For if the prophets, though stoned,
did not keep silence, much more ought we to bear with enmities, and not to
discourse to you with a view to please, that we may not, for having
deceived you, be ourselves cut in sunder. There is punishment, deathless,
unallayed, and no one to stand up for us. "Who will pity," he says, "the
charmer that is bitten by a serpent?" (Ecclus. xii. 13.) When we pity not
our own selves, tell me, who will pity us? If you see a man piercing
himself with a sword, will you be able to spare his life? By no means. Much
more, when having it in our power to do well we do not do well, who will
spare us? No one! Let us pity ourselves. When we pray to God, saying,
"Lord, have mercy(1) upon me," let us say it to ourselves, and have mercy
upon ourselves. We are the arbiters(2) of God's having mercy upon us. This
grace He. has bestowed upon us. If we do things worthy of mercy, worthy of
His loving-kindness towards us, God will have mercy upon us. But if we have
not mercy on ourselves, who will spare us? Have mercy on thy neighbor, and
thou shalt find mercy of God Himself. How many every day come to thee,
saying," Have pity on me," and thou dost not turn towards them; how many
naked, how many maimed, and we do not bend toward them, but dismiss their
supplications. How then dost thou claim(3) to obtain mercy, when thou
thyself dost nothing worthy of mercy? Let us become compassionate, let us
become pitiful, that so we may be well-pleasing to God, and obtain the good
things promised to those that love Him, by the grace and lovingkindness of
our Lord Jesus Christ, with whom, &c.

HOMILY X: 1 THESSALONIANS v. 12, 13.

"But we beseech you, brethren, to know them that labor among you, and are
over you in the Lord, and admonish you; and to esteem them exceeding highly
in love for their work's sake. Be at peace among yourselves."

   IT must needs happen that a ruler should have many occasions of
enmities.(1) As physicians(2) are compelled to give much trouble to the
sick, preparing for them both diet and medicines that are not pleasant
indeed, but attended with benefit; and as fathers are often annoying to
their children: so also are teachers, and much more. For the physician,
though he be odious to the sick man, yet has the relations and friends on
good terms with him,(3) nay, and often the sick man himself. And a father
also, both from the force of nature and from external laws, exercises his
dominion over his son with great ease; and if he should chastise and chide
his son against his will, there is no one to prevent him, nor will the son
himself be able to raise a look against him. But in the case of the Priest
there is a great difficulty. For in the first place, he ought to be ruling
people willing to obey, and thankful to him for his rule; but it is not
possible that this should soon come to pass. For he who is convicted and
reproved, be he what he may, is sure to cease from being thankful, and to
become an enemy. In like manner he will act who is advised, and he who is
admonished and he who is exhorted. If therefore I should say, empty out
wealth on the needy, I say what is offensive and burdensome. If I say,
chastise thine anger, quench thy wrath, check thine inordinate desire, cut
off a small portion of thy luxury, all is burdensome and offensive. And if
I should punish one who is slothful, or should remove him from the Church,
or exclude him from the public prayers, he grieves, not because he is
deprived of these things, but because of the public disgrace. For this is
an aggravation of the evil, that, being interdicted from spiritual things,
we grieve not on account of our deprivation of these great blessings, but
because of our disgrace in the sight of others. We do not shudder at, do
not dread, the thing itself.

   For this reason Paul from one end to the other discourses largely
concerning these persons. And Christ indeed has subjected them with so
strict a necessity, that He says, "The Scribes and the Pharisees sit on
Moses' seat. All things therefore whatsoever they bid you, these do and
observe: but do not ye after their works." (Matt. xxiii. 2, 3.) And again,
when He healed the leper, He said, "Go thy way, show thyself to the priest,
and offer the gift that Moses commanded for a testimony unto them." (Matt.
viii. 4.) And yet Thou sayest, "Ye make him twofold more a son of hell than
yourselves." (Matt. xxiii. 15.) For this reason I said, answers He, "Do not
the things which they do." Therefore he hath shut out all excuse from him
that is under rule. In his Epistle to Timothy also this Apostle said, "Let
the elders that rule well be counted worthy of double honor." (1 Tim. v.
17.) And in his Epistle to the Hebrews also he said, "Obey them that have
the rule over you, and submit to them." (Heb. xiii. 17.) And here again,
"But we beseech you, brethren, to know them that labor among you, and are
over you in the Lord." For since he had said, "build each other up," lest
they should think that he raised them to the rank of teachers, he has
added, See, however, that I gave leave to you also to edify one another,
for it is not possible for a teacher to say everything. "Them that labor
among you," he says, "and are over you in the Lord, and admonish you." And
how, he says, is it not absurd? If a man stand up for thee before a man,
thou doest anything, thou confessest thyself much indebted; but he stands
up for thee before God, and thou dost not own the favor. And how does he
stand up for me? thou sayest. Because he prays for thee, because he
ministers to thee the spiritual gift that is by Baptism, he visits, he
advises and admonishes thee, he comes at midnight if thou callest for him;
he is nothing else than the constant subject of thy mouth, and he bears thy
injurious speeches. What necessity had he? Has he done well or ill? Thou
indeed hast a wife, and livest luxuriously, and choosest a life of
commerce. But from this the Priest has hindered himself by his occupation;
his life is no other than to be employed about the Church. "And to esteem
them," he says, "exceeding highly in love for their work's sake; be at
peace with them."(4) Seest thou how well he is aware that unpleasant
feelings arise? He does not  merely say "love," but" very highly," as
children love their fathers. For through them ye were begotten by that
eternal generation: through them you have obtained the kingdom: through
their hands all things are done, through them the gates of heaven are
opened to you. Let no one raise divisions, let no one be contentious. He
who loves Christ, whatever the Priest may be, will love him, because
through him he has obtained the awful Mysteries. Tell me, if wishing to see
a palace resplendent with much gold, and radiant with the brightness of
precious stones, thou couldest find him who had the key, and he being
called upon immediately opened it, and admitted thee within, wouldest thou
not prefer him above all men? Wouldest thou not love him as dearly as thine
eyes? Wouldest thou not kiss him? This man hath opened heaven to thee, and
thou dost not kiss him, nor pay him court. If thou hast a wife, dost thou
not love him above all, who procured her for thee? So if thou lovest
Christ, if thou lovest the kingdom of heaven, acknowledge through whom thou
obtainedst it. On this account he says, "for their work's sake, be at peace
with them."

   Ver. 14. "And we exhort you, brethren, admonish the disorderly,
encourage the faint-hearted, support the weak, be long suffering toward
all."

   Here he addresses those who have rule. Admonish, he says, "the
disorderly," not of imperiousness, he says, nor of self-will rebuke them,
but with admonition. "Encourage the fainthearted, support the weak, be
longsuffering toward all." For he who is rebuked with harshness, despairing
of himself, becomes more bold in contempt.(1) On this account it is
necessary by admonition to render the medicine sweet. But who are the
disorderly? All those who do what is contrary to the will of God. For this
order of the Church is more harmonious than the order of an army; so that
the reviler is disorderly, the drunkard is disorderly, and the covetous,
and all who sin; for they walk not orderly in their rank, but out of the
line, wherefore also they are overthrown? But there is also another kind of
evils, not such as this indeed, but itself also a vice, littlemindedness.
For this is destructive equally with sloth. He who cannot bear an insult is
feeble-minded. He who cannot endure trial is feeble-minded. This is he who
is sown upon the rock. There is also another sort, that of weakness.
"Support the weak," he says; now weakness occurs in regard to faith. But
observe how he does not permit them to be despised. And elsewhere also in
his Epistles he says, "Them that are weak in the faith receive ye." (Rom.
xiv. 1.) For in our bodies too we do not suffer the weak member to perish.
"Be longsuffering toward all," he says. Even toward the disorderly? Yes,
certainly. For there is no medicine equal to this, especially for the
teacher, none so suitable to those who are under rule. It can quite shame
and put out of countenance him that is fiercer and more shameless than all
men.

   Ver. 15. "See that none render unto any one evil for evil."

   If we ought not to render evil for evil, much less evil for good; much
less, when evil has not been previously done, to render evil, Such an one,
you say, is a bad man, and has aggrieved me, and done me much injury. Do
you wish to revenge yourself upon him? Do not retaliate. Leave him
unpunished. Well, is this the stopping-place? By no means;

   "But alway follow after that which is good, one toward another, and
toward all."

   This is the higher philosophy, not only not to requite evil with evil,
but to render good for evil. For this is truly revenge that brings harm to
him and advantage to thyself, or rather great advantage even to him, if he
will. And that thou mayest not think that this is said with respect to the
faithful, therefore he has said, "both one toward another and toward all."
Ver. 16. "Rejoice alway."

   This is said with respect to the temptations that bring in affliction.
Hear ye, as many as have fallen into poverty, or into distressing
circumstances. For from these joy is engendered. For when we possess such a
soul that we take revenge on no one, but do good to all, whence, tell me,
will the sting of grief be able to enter into us? For he who so rejoices in
suffering evil, as to requite even with benefits him that has done him
evil, whence can he afterwards suffer grief? And how, you say, is this
possible? It is possible, if we will. Then also he shows the way.

   Ver. 17, 18. "Pray without ceasing; In every thing giving thanks: for
this is the will of God."

   Always to give thanks, this is a mark of a philosophic soul. Hast thou
suffered any evil? But if thou wilt, it is no evil. Give thanks to God, and
the evil is changed into good. Say thou also as Job said, "Blessed be the
name of the Lord for ever."(3) (Job i. 21.) For tell me, what such great
thing hast thou suffered? Has disease befallen thee? Yet it is nothing
strange. For our body is mortal, and liable to suffer. Has a want of
possessions overtaken thee? But these also are things to be acquired, and
again to be lost, and that abide here. But is it plots and false
accusations of enemies? But it is not we that are injured by these, but
they who are the authors of them. "For the soul," he says, "that sinneth,
itself shall also die." (Ezek. xviii. 4.) And he has not sinned who suffers
the evil, but he who has done the evil.

   Upon him therefore that is dead you ought not to take revenge, but to
pray for him that you may deliver him from death. Do you not see how the
bee dies upon the sting? By that animal God instructs us not to grieve our
neighbors. For we ourselves receive death first. For by striking them
perhaps we have pained them for a little time, but we ourselves shall not
live any longer, even as that animal will not. And yet the Scripture
commends it, sating that it is a worker, whose work kings and private men
make use of for their health. (Ecclus. xi. 3.) But this does not preserve
it from dying, but it must needs perish. And if its other excellence does
not deliver it when it does injury, much less will it us.

   For indeed it is the part of the fiercest beasts, when no one has
injured thee, to begin the injury, or rather not even of beasts. For they,
if thou permittest them to feed in the wilderness, and dost not by
straitening them reduce them to necessity, will never harm thee, nor come
near thee, nor bite thee, but will go their own way.

   But you being a rational man, honored with so much rule and honor and
glory, do not(1) even imitate the beasts in your conduct to your fellow-
creature, but you injure your brother, and devour him. And how will you be
able to excuse yourself? Do you not hear Paul saying, "Why not rather take
wrong? Why not rather be defrauded? Nay, but ye yourselves do wrong, and
defraud, and that your brethren." (1 Cor. vi. 7, 8.) Do you see that
suffering wrong consists in doing wrong, but that to suffer wrongfully is
to receive a benefit? For tell me, if any one were to revile his rulers, if
he were to insult those in power, whom does he injure? Himself, or them?
Clearly himself. Then he who insults a ruler insults not him, but himself--
and he that insults a Christian does he not through him insult Christ? By
no means, thou sayest. What sayest thou? He that casts a stone at the
images of the king (Emperor), at whom does he cast a stone? is it not at
himself? Then does he who casts a stone at the image of an earthly king,
cast a stone at himself, and does not he who insults the image of God (for
man is the image of God) injure himself?

   How long shall we love riches? For I shall not cease exclaiming against
them: for they are the cause of everything. How long do we not get our fill
of this insatiable desire? What is the good of gold? I am astonished at the
thing! There is some enchantment in the business, that gold and silver
should be so highly valued among us. For our own souls indeed we have no
regard, but those lifeless images engross much attention. Whence is it that
this disease has invaded the world? Who shall be able to effect its
destruction? What reason can cut off this evil beast, and destroy it with
utter destruction? The desire is deep sown in the minds of men, even of
those who seem to be religious. Let us be put to shame by the commands of
the Gospel. Words only lie there in Scripture, they are nowhere shown by
works.

   And what is the specious plea of the many? I have children, one says,
and I am afraid lest I myself be reduced to the extremity of hunger and
want, lest I should stand in need of others. I am ashamed to beg. For that
reason therefore do you cause others to beg? I cannot, you say, endure
hunger. For that reason do you expose others to hunger? Do you know what a
dreadful thing it is to beg, how dreadful to be perishing by hunger? Spare
also your brethren! Are you ashamed, tell me, to be hungry, and are you not
ashamed to rob? Are you afraid to perish by hunger, and not afraid to
destroy others? And yet to be hungry is neither a disgrace nor a crime; but
to cast others into such a state brings not only disgrace, but extreme
punishment.

   All these are pretenses, words, trifles. For that it is not on account
of your children that you act thus, they testify who indeed have no
children, nor will have, but who yet toil and harass themselves, and are
busy in acquiring wealth, as much as if they had innumerable children to
leave it to. It is not the care for his children that makes a man covetous,
but a disease of the soul. On this account many even who have not children
are mad about riches, and others living with a great number of children
even despise what they have. They will accuse thee in that Day. For if the
necessities of children compelled men to accumulate riches, they also must
necessarily have the same longing, the same lust. And if they have not, it
is not from the number of children that we are thus mad, but from the love
of money. And who are they, you say, who having children, yet despise
riches? Many, and in many places. And if you will allow me, I will speak
also of instances among the ancients.

   Had not Jacob twelve children? Did he not lead the life of a hireling?
Was he not wronged by his kinsman? and did he not often disappoint him? And
did his number of children ever compel him to have recourse to any
dishonest counsel? What was the case with Abraham? With Isaac, had he not
also many other children? What then? Did he not possess all he had for the
benefit of strangers? Do you see, how he not only did not do wrong, but
even gave up his possessions, not only doing good, but choosing to be
wronged by his nephew? For to endure being robbed for the sake of God is a
much greater thing than to do good. Why? Because the one is the fruit of
the soul and of free choice, whence also it is easily performed but the
other is injurious treatment and violence. And a man will more easily throw
away ten thousand talents voluntarily, and will not think that he has
suffered any harm, than he will bear meekly being robbed of three pence
against his will. So that this rather is philosophy of soul. And this, we
see, happened in the case of Abraham. "For Lot," it is said, "beheld all
the plain; and it was well watered as the garden of God, and he chose it."
(Gen. xiii. 10, 11.) And Abraham said nothing against it. Seest thou, that
he not only did not wrong him, but he was even wronged by him? Why, O man,
dost thou accuse thine own children? God did not give us children for this
end, that we should seize the possessions of others. Take care, lest in
saying this thou provoke God. For if thou sayest that thy children are the
causes of thy grasping and thine avarice, I fear lest thou be deprived of
them, as injuring and ensnaring thee. God hath given thee children that
they may support thine old age, that they may learn virtue from thee.

   For God on this account hath willed that mankind should thus be held
together, providing for two most important objects: on the one hand,
appointing fathers to be teachers, and on the other, implanting great love.
For if men were merely to come into being, no one would have any relation
towards any other. For if now, when there are the relations of fathers, and
children, and grandchildren, many do not regard many, much more would it
then be the case. On this account God hath given thee children. Do not
therefore accuse the children.

   But if they who have children have no excuse, what can they say for
themselves, who having no children wear themselves out about the
acquisition of riches? But they have a saying for themselves, which is
destitute of all excuse. And what is this? That, instead of children we may
have, they say, may have(1) our riches as a memorial. This is truly
ridiculous. Instead of children, one says, my house becomes the immortal
memorial of my glory. Not of thy glory, O man, will it be the memorial, but
of thy covetousness. Dost thou not see how many now as they pass the
magnificent houses say one to another, What frauds, what robberies such an
one committed, that he might build this house, and now he is become dust
and ashes, and his house has passed into the inheritance of others! It is
not of thy glory then that thou leavest a memorial, but of thy
covetousness. And thy body indeed is concealed in the earth, but thou dost
not permit the memorial of thy covetousness to be concealed, as it might
have been(2) by length of time, but causest it to be turned up and
disinterred through thy house. For as long as this stands, bearing thy
name, and called such an one's, certainly the mouths of all too must needs
be opened against thee. Dost thou see that it is better to have nothing
than to sustain such an accusation?

   And these things indeed here. But what shall we do There? tell me,
having so much at our disposal here, if we have imparted to no one of our
possessions, or at least very little; how shall we put off our dishonest
gains? For he that wishes to put off covetous gain, does not give a little
out of a great deal, but many times more than he has robbed, and he ceases
from robbing. Hear what Zacchaeus says, "And for as many things as I have
taken wrongfully, I restore fourfold." (Luke xix. 8.) But thou, taking
wrongfully ten thousand talents, if thou give a few drachmas, thinkest thou
hast restored the whole, and art affected as if thou hadst given more. And
even this grudgingly. Why? Because thou oughtest both to have restored
these, and to have added other out of thine own private possessions. For as
the thief is not excused when he gives back only what he has stolen, but
often he has added even his life; and often he compounds upon restoring
many times as much: so also should the covetous man. For the covetous man
also is a thief and a robber, far worse than the other, by how much he is
also more tyrannical. He indeed by being concealed, and by making his
attack in the night, cuts off much of the audacity of the attempt, as if he
were ashamed, and feared to sin. But the other having no sense of shame,
with open face in the middle of the market-place steals the property of
all, being at once a thief and a tyrant. He does not break through walls,
nor extinguish the lamp, nor open a chest, nor tear off seals. But what? He
does things more insolent than these, in the sight of those who are injured
he carries things out by the door, he with confidence opens everything, he
compels them to expose all their possessions themselves. Such is the excess
of his violence. This man is more wicked than those, inasmuch as he is more
shameless and tyrannical. For he that has suffered by fraud is indeed
grieved, but he has no small consolation, that he who injured him was
afraid of him. But he who together with the injury he suffers is also
despised, will not be able to endure the violence. For the ridicule is
greater. Tell me, if one committed adultery with a woman in secret, and
another committed it in the sight of her husband, who grieved him the most,
and was most apt to wound him. For he indeed, together with the wrong he
has done, treated him also with contempt. But the former, if he did nothing
else, showed at least that he feared him whom he injured. So also in the
case of money. He that takes it secretly, does him honor in this respect,
that he does it secretly; but he who robs publicly and openly, together
with the loss adds also the shame.

   Let us therefore, both poor and rich, cease from taking the property of
others. For m present discourse is not only to the rich, but to the poor
also. For they too rob those who are poorer than themselves. And artisans
who are better off, and more powerful, outsell the poorer and more
distressed, tradesmen outsell tradesmen, and so all who are engaged in the
market-place. So that I wish from every side to take away injustice. For
the injury consists not in the measure of the things plundered and stolen,
but in the purpose of him that steals. And that these are more thieves and
defrauders, who do not despise little gains, I know and remember that I
have before told you, if you also remember it. But let us not be over
exact. Let them be equally bad with the rich. Let us instruct our mind not
to covet greater things, not to aim at more than we have. And in heavenly
things let our desire of more never be satiated, but let each be ever
coveting more. But upon earth let every one be for what is needful and
sufficient, and seek nothing more, that so he may be able to obtain the
real goods, by the grace and lovingkindness of our Lord Jesus Christ, with
whom to the Father, together with the Holy Spirit, be glory, strength,
honor, now and always, and world without end. Amen.

HOMILY XI: 1 THESSALONIANS v. 19--22.

Quench not the Spirit. Despise not prophesyings. But prove all things; hold
fast that which is good. Abstain from every form of evil."

   A THICK mist, a darkness and cloud is spread over all the earth. And,
showing this, the Apostle said, "For we(1) were once darkness." (Eph. v.
8.) And again, "Ye, brethren, are not in darkness, that that day should
overtake you as a thief." Since therefore there is, so to speak, a moonless
night, and we walk in that night, God hath given us a bright lamp, having
kindled in our souls the grace of the Holy Spirit. But some who have
received this light have rendered it more bright and shining, as, for
instance, Paul and Peter, and all those Saints; while others have even
extinguished it, as the five virgins, as those who have "made shipwreck
concerning the faith," as  the fornicator of Corinth, as the Galatians who
were perverted.

   On this account Paul says, "Quench not the Spirit," that is, the gift
of grace, for it is his custom so to call the gift of the Spirit. But this
an impure life extinguishes. For as any one, who has sprinkled both water
and dust upon the light of our(2) lamp, extinguishes it, and if he does not
this, but only takes out the oil--so it is also with the gift of grace. For
if you have cast over it earthly things, and the cares of fluctuating
matters,(3) you have quenched the Spirit. And if you have done none of
these things, but a temptation coming from some other quarter has
vehemently assailed it, as some wind, and if the light be not strong, and
it has not much oil, or you have not closed the opening, or have not shut
the door, all is undone. But what is the opening? As in the lamp, so is it
also in us: it is the eye and the ear. Suffer not a violent blast of
wickedness to fall upon these, since it would extinguish the lamp, but
close them up with the fear of God. The mouth is the door. Shut it, and
fasten it, that it may both give light, and repel the attack from without.
For instance, has any one insulted and reviled you? Do you shut the mouth;
for if you open it, you add force to the wind. Do you not see in houses,
when two doors stand directly opposite, and there is a strong wind, if you
shut one, and there is no opposite draught, the wind has no power, but the
greater part of its force is abated? So also now, there are two doors, thy
mouth, and his who insults and affronts thee; if thou shuttest thy mouth,
and dost not allow a draught on the other side, thou hast quenched the
whole blast but if thou openest it, it will not be restrained. Let us not
therefore quench it.

   And the flame is often liable to be extinguished even when no
temptation assails it. When the oil fails, when we do not alms,(1) the
Spirit is quenched. For it came to thee as an alms from God. Then He sees
this fruit not existing in thee, and he abides not with an unmerciful soul.
But the Spirit being quenched, ye know what follows, as many of you as have
walked on a road in a moonless night. And if it is difficult to walk by
night in a road from land to land, how is it safe in the road that leads
from earth to heaven? Know ye not how many demons there are in the
intervening space, how many wild beasts, how many spirits of wickedness? If
indeed we have that light, they will be able to do us no hurt; but if we
extinguish it, they soon take us captive, they soon rob us of everything.
Since even robbers first extinguish the lamp, and so plunder us, For they
indeed see in this darkness, since they do the works of darkness: but we
are unaccustomed to that light.(2) Let us not then extinguish it. All evil
doing extinguishes that light, whether reviling, or insolence, or whatever
you can mention. For as in the case of fire, everything that is foreign to
its nature is destructive of it, but that kindles it which is congenial to
it; whatever is dry, whatever is warm, whatever is fiery, kindles the flame
of the Spirit. Let us not therefore overlay it with anything cold or damp;
for these things are destructive of it.

   But there is also another explanation. There were among them many
indeed who prophesied truly, but some prophesied falsely. This also he says
in the Epistle to the Corinthians, that on this account He gave "the
discernings of spirits." (1 Cor. xii. 10.) For the devil, of his vile
craft, wished through this gift of grace to subvert everything pertaining
to the Church. For since both the demon and the Spirit prophesied
concerning the future, the one indeed uttering falsehood, and the other
truth, and it was not possible from any quarter to receive a proof of one
or the other, but each spoke without being called to account, as Jeremiah
and Ezekiel had done, but when the time came they were convicted, He gave
also the "discernings of spirits."(3) Since therefore then also among the
Thessalonians many were prophesying, glancing at whom he says, "Neither by
word, nor by epistle, as from us, as that the day of the Lord is now
present" (2 Thess. ii. 2), he says this here. That is, do not, because
there are false prophets among you, on their account prohibit also these,
and turn away from them; "quench" them "not," that is, "despise not
prophesyings."

   Seest thou that this is what he means by, "Prove all things"? Because
he had said, "Despise not prophesyings," lest they should think that he
opened the pulpit to all, he says, "Prove all things," that is, such as are
really prophecies; "and hold fast that which is good. Abstain from every
form of evil"; not from this or that, but from all; that you may by proof
distinguish both the true things and the false, and abstain from the
latter, and hold fast the former. For thus both the hatred of the one will
be vehement and the love of the other arises, when we do all things not
carelessly, nor without examination, but with careful investigation.

   Ver. 23. "And the God of peace Himself sanctify you wholly; and may
your spirit and soul and body be preserved entire, without blame at the
coming of our Lord Jesus Christ."

   Observe the affection of the Teacher. After the admonition he adds a
prayer; not only that, but even introduces it in his letter.(4) For we need
both counsel and prayer. For this reason we also first giving you counsel,
then offer prayers for you. And this the Initiated know. But Paul indeed
did this with good reason, having great confidence towards God, whereas we
are confounded with shame, and have no freedom of speech. But because we
were appointed to this we do it, being unworthy even to stand in His
presence, and to hold the place of the lowest disciples. But because grace
works even through the unworthy, not for our own sakes but for theirs who
are about to be benefited, we contribute our parts.

   "Sanctify you wholly," he says, and may "your spirit and soul and body
be preserved entire, without blame at the coming of our Lord Jesus Christ."
What does he here call the spirit? The gift of grace.(5) For if we depart
hence having our lamps bright, we shall enter into the bridechamber. But if
they are quenched, it will not be so. For this reason he says "your
spirit." For if that remains pure, the other remains also. "And soul and
body," he says. For neither the one nor the other then admits anything
evil.

   Ver, 24. "Faithful is He that calleth you, who will also do it."

   Observe his humility. For, because he had prayed, Think not, he says,
that this happens from my prayers, but from the purpose, with which He
called you. For if He called you to salvation, and He is true, He will
certainly save you, in that He wills it. Ver. 25. "Brethren, pray for us
also."(1) Strange! what humility is here! But he indeed said this for the
sake of humility, but we,(2) not from humility, but for the sake of great
benefit, and wishing to gain some great profit from you, say, "Pray for us
also." For although you do not receive any great or wonderful benefit from
us, do it nevertheless for the sake of the honor and the title itself. Some
one has had children, and even if they had not been benefited by him,
nevertheless, because he has been their father, he perhaps sets this before
them, saying, "For one day I have not been called father by thee." a On
this account we too say, "Pray for us also." I am not merely saying this,
but really desiring your prayers. For if I have become responsible for this
presidency over you all, and shall have to render an account, much more
ought I to have the benefit of your prayers. On your account my
responsibilities are greater, therefore the help also from you should be
greater.

   Ver. 56. "Salute all the brethren with a holy kiss."

   Oh! what fervor! Oh! what mad passion is here! Because being absent he
could not greet them with the kiss, he greets them through others, as when
we say, Kiss him for me. So also do ye yourselves retain the fire of love.
For it does not admit of distances, but even through long intervening ways
it extends itself, and is everywhere present.

   Ver. 27. "I adjure you by the Lord that this Epistle be read unto all
the holy(4) brethren."

   And this command is rather from love, and not so much in the way of
teaching; that with them also, he means, I may be conversing.

  Ver. 28. "The grace of our Lord Jesus Christ be with you. Amen."(5)

   And he does not merely command, but adjures them, and this from a
fervent mind, that even though they should despise him, for the sake of
the adjuration they may practice what is commanded. For men had a great
dread of that appeal, but now that too is trampled under foot. And often
when a slave is scourged, and adjures by God and His Christ, and says, "So
may you die a Christian," yet no one gives heed, no one regards it; but if
he adjures him by his own son, immediately, though unwilling, and grinding
his teeth, he gives up his anger. Again, another being dragged and led away
through the middle of the market-place,(6) in the presence both of Jews and
Greeks, adjures him that leads him away with the most fearful adjurations,
and no one regards it. What will not the Greeks say, when one of the
faithful adjures a faithful man and a Christian, and no regard is paid to
it, but we even despise him.

   Will you allow me to tell you a certain story which I myself have
heard? For I do not say it of my own invention, but having heard it from a
person worthy of credit. There was a certain maid-servant united to a
wicked man, a vile run-away slave; she, when her husband having committed
many faults was about to be sold by her mistress; (for the offenses were
too great for pardon, and the woman was a widow, and was not able to punish
him who was the plague of her house, and therefore resolved to sell him;
then considering that it was an unholy thing to separate the husband from
the wife, the mistress, although the girl was useful, to avoid separating
her from him, made up her mind to sell her also with him;) then the girl
seeing herself in these straits, came to a venerable person who was
intimate with her mistress, and who also told it to me, and clasping her
knees, and with a thousand lamentations, besought her to entreat her
mistress in her behalf; and having wasted many words, at last she added
this also, as thereby especially to persuade her, laying on her a most
awful adjuration, and the adjuration was this, "So mayest thou see Christ
at the Day of Judgment, as thou neglectest not my petition." And having so
said, she departed. And she who had been entreated, upon the intrusion of
some worldly care, such as happens in families, forgot the matter. Then
suddenly late in the afternoon, the most awful adjuration came into her
mind, and she felt great compunction, and she went and with great
earnestness asked, and obtained her request. And that very night she
suddenly saw the heavens opened, and Christ Himself. But she saw Him, as
far as it was possible for a woman to see Him. Because she at all regarded
the adjuration, because she was afraid, she was thought worthy of this
vision.

   And these things I have said, that we may not despise adjurations,
especially when any entreat us for things that are good, as for alms, and
for works of mercy. But now poor men, who have lost their feet, sit and see
thee hastening by, and when they cannot follow thee with their feet, they
expect to detain thee, as with a kind of hook, by the fear of an
adjuration, and stretching out their hands, they adjure thee to give them
only one or two pennies. But thou hastenest by, though adjured by thy Lord.
And if he adjure thee by the eyes either of thy husband, who is gone
abroad, or of thy son, or thy daughter, immediately thou yieldest, thy mind
is transported, thou art warmed; but if he adjure thee by thy Lord, thou
hastenest by. And I have known many women who, hearing indeed the name of
Christ, have hastened by; but being commended for their beauty by those who
came to them, have been melted and softened, and have stretched out their
hand.

   Yea thus they have reduced suffering and wretched beggars to this, even
to deal in making sport! For when they do not touch their souls by uttering
vehement and bitter words, they have recourse to this way by which they
delight them exceedingly. And our great wickedness compels him that is in
calamity or is straitened by hunger, to utter encomiums upon the beauty of
those who pity him. And I wish this were all. But there is even another
form worse than this. It compels the poor to be jugglers, and buffoons, and
filthy jesters. For when he fastens on his fingers cups and bowls and cans,
and plays on them as cymbals, and having a pipe, whistles on it those base
and amorous melodies, and sings them at the top of his voice; and then many
stand round, and some give him a piece of bread, some a penny, and others
something else, and they detain him long, and both men and women are
delighted; what is more grievous than this? Are not these things deserving
of much groaning? They are indeed trifling, and are considered trifling,
but they engender great sins in our character. For when any obscene and
sweet melody is uttered, it softens the mind, and corrupts the very soul
itself. And the poor man indeed who calls upon God, and invokes a thousand
blessings upon us, is not vouchsafed a word from you; but he who instead of
these things introduces sportive sallies, is admired.

   And what has now come into my mind to say to you, that I will utter.
And what is this? When you are involved in poverty and sickness, if from no
other quarter, at least from those who beg, who wander through the narrow
streets, learn to give thanks to the Lord. For they, spending their whole
life in begging, do not blaspheme, are not angry, nor impatient, but make
the whole narrative of their beggary in thanksgiving, magnifying God, and
calling Him merciful. He indeed that is perishing with hunger, calls Him
merciful, but you who are living in plenty, if you cannot get the
possessions of all, call Him cruel. How much better is he! how will he
condemn us! God has sent the poor through the world, as common teachers in
our calamities, and consolation under them. Hast thou suffered anything
contrary to thy wishes? yet nothing like what that poor man suffers. Thou
hast lost an eye, but he both his. Thou hast long labored under disease,
but he has one that is incurable. Thou hast lost thy children, but he even
the health of his own body. Thou hast suffered a great loss, but thou art
not yet reduced to supplicate from others. Give thanks to God. Thou seest
them in the furnace of poverty, and begging indeed from all, but receiving
from few. When thou art weary of praying, and dost not receive, consider
how often thou hast heard a poor man calling upon thee, and hast not
listened to him, and he has not been angry nor insulted thee. And yet thou
indeed actest thus from cruelty; but God from mercy even declines to hear.
If therefore thou, thyself from cruelty not hearing thy fellow-servant,
expectest not to be found fault with, dost thou find fault with the Lord,
who out of mercy does not hear His servant? Seest thou how great the
inequality, how great the injustice?

   Let us consider these things constantly, those who are below us, those
who are under greater calamities, and so we shall be able to be thankful to
God. Life abounds with many such instances. And he who is sober, and
willing to attend, gains no small instruction from the houses of prayer.
For on this account the poor sit before the vestibule both in the churches
and in the chapels of the Martyrs,(1) that we may receive great benefit
from the spectacle of these things. For consider, that when we enter into
earthly palaces, we can see nothing of this kind; but men that are
dignified and famous, and wealthy and intelligent, are everywhere hastening
to and fro. But into the real palaces, I mean the Church, and the
oratories(2) of the Martyrs, enter the demoniacs, the maimed, the poor, the
aged, the blind, and those whose limbs are distorted. And wherefore? That
thou mayest be instructed by the spectacle of these things; in the first
place that if thou hast entered drawing after thee any pride from without,
having looked upon these, and laid aside thy arrogance, and become contrite
in heart, so thou mayest go in, and hear the things that are said; for it
is not possible that he who prays with an arrogant mind should be heard.
That when thou seest an aged man, thou mayest not be elated at thy youth,
for these old men were once young. That when thou boastest highly of thy
warfare, or thy kingly power, thou mayest consider that from these are
sprung those who are become illustrious in kings' courts. That, when thou
presumest upon thy bodily health, taking heed to these, thou mayest abate
thy lofty spirit. For the healthy man who continually enters here will not
be highminded on account of his bodily health; and the sick man will
receive no slight consolation.

   But they do not sit here only on this account, but that they may also
make thee compassionate, and thou mayest be inclined to pity; that thou
mayest admire the lovingkindness of God; for if God is not ashamed of them,
but has set them in His vestibules, much less be thou ashamed; that thou
mayest not be highminded on account of palaces upon earth. Be not ashamed,
when called upon by a poor man; and if he should draw near, if he should
catch thy knees, shake him not off. For these are certain admirable dogs of
the Royal Courts. For I do not call them dogs as dishonoring them -- far be
it -- but even highly commending them. They guard the King's court.
Therefore feed them. For the honor passes on to the King. There all is
pride,--I speak of the palaces on earth--here all is humility. You learn
especially from the very vestibules that human beings are nothing. From the
very persons who sit before them, you are taught that God delights not in
riches. For their sitting and assembling there is all but an admonition,
sending forth a clear voice regarding the nature of all men, and saying
that human things are nothing, that they are shadow and smoke. If riches
were a good, God would not have seated the poor before His own vestibule.
And if He admits rich people also, wonder not for He admits them not on
this account, that they may continue rich, but that they may be delivered
from their encumbrance. For hear what Christ says to them, "Ye cannot serve
God and Mammon" (Matt. vi. 24.); and again, "It is hard for a rich man to
enter into the kingdom of heaven"; and again, "It is easier for a camel to
go through a needle's eye, than for a rich man to enter into the kingdom of
heaven." (Matt. xix. 23, 24.) On this account He receives the rich, that
they may hear these words, that they may long for the eternal riches, that
they may covet things in heaven. And why dost thou wonder that He does not
disdain to seat such at His vestibules? for He does not disdain to call
them to His spiritual Table, and make them partakers of that Feast. But the
maimed and the lame, the old man that is clothed in rags and filth, and has
catarrh, comes to partake of that Table with the young and the beautiful,
and with him even who is clothed in purple, and whose head is encircled
with a diadem--and is thought worthy of the spiritual Feast, and both enjoy
the same benefits, and there is no difference.

   Does then Christ not disdain to call them to His Table with the king
(Emperor)--for both are called together--and thou perhaps disdainest even
to be seen giving to the poor, or even conversing with them? Fie upon thy
haughtiness and pride! See that we suffer not the same with the rich man
formerly. He disdained even to look upon Lazarus, and did not allow him to
share his roof or shelter, but he was without, cast away at his gate, nor
was he even vouchsafed a word from him. But see how, when fallen into
straits, and in want of his help, he failed to obtain it. For if we are
ashamed of those of whom Christ is not ashamed, we are ashamed of Christ,
being ashamed of His friends. Let thy table be filled with the maimed and
the lame. Through them Christ comes, not through the rich. Perhaps thou
laughest at hearing this; therefore, that thou mayest not think it is my
word, hear Christ Himself speaking, that thou mayest not laugh, but
shudder: "When thou makest a dinner or a supper, call not thy friends nor
thy brethren, nor thy kinsmen, nor rich neighbors; lest haply they also bid
thee again, and a recompense be made thee. But when thou makest a feast,
bid the poor, the maimed, the halt, the blind; and thou shalt be blessed;
because they have not wherewith to recompense thee: for thou shalt be
recompensed in the Resurrection of the just." (Luke xiv. 12-14.) And
greater is thy glory even here, if thou lovest that. For from the former
class of guests arise envy, and malice, and slanders, and revilings, and
much fear lest anything unbecoming should occur. And thou standest like a
servant before his master, if those who are invited are thy superiors,
fearing their criticism and their lips. But in the case of these there is
nothing of this sort, but whatever you bring them, they receive all with
pleasure; and ample is the applause, brighter the glory, higher the
admiration. All they that hear do not so much applaud the former, as the
latter. But if thou disbelievest, thou who art rich, make the trial, thou
who invitest generals and governors. Invite the poor, and fill thy table
from them, and see if thou art not applauded by all, if thou art not loved
by all, if all do not hold thee as a father. For of those feasts there is
no advantage, but for these heaven is in store, and the good things of
heaven--of which may we all be partakers, by the grace and lovingkindness
of our Lord Jesus Christ, with whom to the Father, together with the Holy
Spirit, be glory, power, honor, 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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