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ST. JOHN CHRYSOSTOM

HOMILIES 1-16 ON THE GOSPEL ACCORDING TO ST. JOHN

[The Oxford Translation Edited by Rev. Philip Schaff, D.D., LL.D.]


HOMILY I: PREFACE.

   [1.] THEY that are spectators of the heathen games, when they have
learned that a distinguished athlete and winner of crowns is come from any
quarter, run all together to view his wrestling, and all his skill and
strength; and you may see the whole theater of many ten thousands, all
there straining their eyes both of body and mind, that nothing of what is
done may escape them. So again these same persons, if any admirable
musician come amongst them, leave all that they had in hand, which often is
necessary and pressing business, and mount the steps, and sit listening
very attentively to the words and the accompaniments, and criticising the
agreement of the two. This is what the many do.  Again; those who are
skilled in rhetoric do just the same with respect to the sophists, for they
too have their theaters, and their audience, and clappings of hands, and
noise, and closest criticism of what is said.

   And if in the case of rhetoricians, musicians, and athletes, people sit
in the one case to look on, in the other to see at once and to listen with
such earnest attention; what zeal, what earnestness ought ye in reason to
display, when it is no musician or debater who now comes forward to a trial
of skill, but when a man is speaking from heaven, and utters a voice
plainer than thunder? for he has pervaded the whole earth with the sound;
and occupied and filled it, not by the loudness of the cry, but by moving
his tongue with the grace of God.

   And what is wonderful, this sound, great as it is, is neither a harsh
nor an unpleasant one, but sweeter and more delightful than all harmony of
music, and with more skill to soothe; and besides all this, most holy, and
most awful, and full of mysteries so great, and bringing with it goods so
great, that if men were exactly and with ready mind to receive and keep
them, they could no longer be mere men nor remain upon the earth, but would
take their stand above all the things of this life, and having adapted
themselves to the condition of angels, would dwell on earth just as if it
were heaven.

   [2.] For the son of thunder, the beloved of Christ, the pillar of the
Churches throughout the world, who holds the keys of heaven, who drank the
cup of Christ, and was baptized with His baptism, who lay upon his Master's
bosom with much confidence,(1) this man comes forward to us now; not as an
actor of a play, not hiding his head with a mask, (for he hath another sort
of words to speak,) nor mounting a platform,(2) nor striking the stage with
his foot, nor dressed out with apparel of gold, but he enters wearing a
robe of inconceivable beauty. For he will appear before us having "put on
Christ" (Rom. xiii. 14; Gal. iii. 27), having his beautiful "feet shod with
the preparation of the Gospel of peace" (Eph. vi. 15); wearing a girdle not
about his waist, but about his loins, not made of scarlet leather nor
daubed outside(3) with gold, but woven and composed of truth itself. Now
will he appear before us, not acting a part, (for with him there is nothing
counterfeit, nor fiction, nor fable,) but with unmasked head he proclaims
to us the truth unmasked; not making the audience believe him other than he
is by carriage, by look, by voice, needing for the delivery of his message
no instruments of music, as harp, lyre, or any other the like, for he
effects all with his tongue, uttering a voice which is sweeter and more
profitable than that of any harper or any music. All heaven is his stage
his theater, the habitable world; his audience, all angels; and of men as
many as are angels already, or desire to become so, for none but these can
hear that harmony aright, and show it forth by their works; all the rest,
like little children who hear, but what they hear understand not, from
their anxiety about sweetmeats and childish playthings; so they too, being
in mirth and luxury, and living only for wealth and power and sensuality,
hear sometimes what is said, it is true, but show forth nothing great or
noble in their actions through fastening(1) themselves for good to the clay
of the brickmaking. By this Apostle stand the powers from above, marveling
at the beauty of his soul, and his understanding, and the bloom of that
virtue by which he drew unto him Christ Himself, and obtained the grace of
the Spirit. For he hath made ready his soul, as some well-fashioned and
jeweled lyre with strings of gold, and yielded it for the utterance of
something great and sublime to the Spirit.

   [3.] Seeing then it is no longer the fisherman the son of Zebedee, but
He who knoweth "the deep things of God" (1 Cor. ii. 10), the Holy Spirit I
mean, that striketh this lyre, let us hearken accordingly. For he will say
nothing to us as a man, but what he saith, he will say from the depths of
the Spirit, from those secret things which before they came to pass the
very Angels knew not; since they too have learned by the voice of John with
us, and by us, the things which we know. And this hath another Apostle
declared, saying, "To the intent that unto the principalities and powers
might be known by the Church the manifold wisdom of God." (Eph. iii. 10.)
If then principalities, and powers, and Cherubim, and Seraphim, learned
these things by the Church, it is very clear that they were exceedingly
earnest in listening to this teaching; and even in this we have been not a
little honored, that the Angels learned things which before they knew not
with us; I do not at present speak of their learning by us also. Let us
then show much silence and orderly behavior; not to-day only, nor during
the day on which we are hearers, but during all our life, since it is at
all times good to hear Him. For if we long to know what is going on in the
palace, what, for instance, the king has said, what he has done, what
counsel he is taking concerning his subjects, though in truth these things
are for the most part nothing to us; much more is it desirable to hear what
God hath said, especially when all concerns us. And all this will this man
tell us exactly, as being a friend of the King Himself, or rather, as
having Him speaking within himself, and from Him hearing all things which
He heareth from the Father. "I have called you friends," He saith, "for all
things that I have heard of My Father, I have made known unto you." (John
xv. 15.)

   [4.] As then we should all run together if we saw one from above bend
down "on a sudden "(2) from the height of heaven, promising to describe
exactly all things there, even so let us be disposed now. It is from thence
that this Man speaketh to us; He is not of this world, as Christ Himself
declareth, "Ye are not of the world" (John xv. 19), and He hath speaking
within him the Comforter, the Omnipresent, who knoweth the things of God as
exactly as the soul of man knoweth what belongs to herself, the Spirit of
holiness, the righteous Spirit, the guiding Spirit, which leads men by the
hand to heaven, which gives them other eyes, fitting them to see things to
come as though present, and giving them even in the flesh to look into
things heavenly. To Him then let us yield ourselves during all our life(3)
in much tranquillity. Let none dull, none sleepy, none sordid, enter here
and tarry; but let us remove ourselves to heaven, for there He speaketh
these things to those who are citizens there. And if we tarry on earth, we
shall gain nothing great from thence. For the words of John are nothing to
those who do not desire to be freed from this swinish life, just as the
things of this world to him are nothing. The thunder amazes our souls,
having sound without significance;(4) but this man's voice troubles none of
the faithful, yea, rather releases them from trouble and confusion; it
amazes the devils only, and those who are their slaves. Therefore that we
may know how it amazes them, let us preserve deep silence, both external
and mental, but especially the latter; for what advantage is it that the
mouth be hushed, if the soul is disturbed and full of tossing? I look for
that calm which is of the mind, of the soul, since it is the hearing of the
soul which I require. Let then no desire of riches trouble us, no lust of
glory, no tyranny of anger, nor the crowd of other passions besides these;
for it is not possible for the ear, except it be cleansed, to perceive as
it ought the sublimity of the things spoken; nor rightly to understand the
awful and unutterable nature of these mysteries, and all other virtue which
is in these divine oracles. If a man cannot learn well a melody on pipe or
harp, unless he in every way strain his attention; how shall one, who sits
as a listener to sounds mystical, be able to hear with a careless soul?

   [5.] Wherefore Christ Himself exhorted, saying, "Give not that which is
holy unto the dogs, neither cast ye your pearls before swine." (Matt. vii.
6.) He called these words "pearls," though in truth they be much more
precious than they, because we have no substance more precious than that.
For this reason too He is wont often to compare their sweetness to honey,
not that so much only is the measure of their sweetness, but because
amongst us there is nothing sweeter. Now, to show that they very
exceedingly surpass the nature of precious stones, and the sweetness of any
honey, hear the prophet speaking concerning them, and declaring this
superiority; "More to be desired are they," he saith "than gold and much
precious stone; sweeter are they also than honey and the honeycomb." (Ps.
xix. 10.) But to those (only) who are in health; wherefore he has added,
"For thy servant keepeth them." And again in another place calling them
sweet he has added, "to my throat." For he saith, "How sweet are thy words
unto my throat." (Ps. cxix. 103.) And again he insisteth on the
superiority, saying, "Above honey and the honeycomb to my mouth." For he
was in very sound health. And let not us either come nigh to these while we
are sick, but when we have healed our soul, so receive the food that is
offered us.

   It is for this reason that, after so long a preface, I have not yet
attempted to fathom(1) these expressions (of St. John), in order that every
one having laid aside all manner of infirmity, as though he were entering
into heaven itself, so may enter here pure, and freed from wrath and
carefulness and anxiety of this life, of all other passions. For it is not
otherwise possible for a man to gain from hence anything great, except he
have first so cleansed anew his soul. And let no one say that the time to
the coming communion(2) is short, for it is possible, not only in five
days, but in one moment, to change the whole course of life. Tell me what
is worse than a robber and a murderer, is not this the extremest kind of
wickedness? Yet such an one arrived straight at the summit of excellence,
and passed into Paradise itself, not needing days, nor half a day, but one
little moment. So that a man may change suddenly, and become gold instead
of clay. For since what belongs to virtue and to vice is not by nature, the
change is easy, as being independent of any necessity. "If ye be willing
and obedient," He saith, "ye shall eat the good of the land." (Isa. i. 19.)
Seest thou that there needs the will only? will--not the common wishing of
the multitude--but earnest will. For I know that all are wishing to fly up
to heaven even now; but it is necessary to show forth the wish by works.
The merchant too wishes to get rich; but he doth not allow his wish to stop
with the thought of it; no, he fits out a ship, and gets together sailors,
and engages a pilot, and furnishes the vessel with all other stores, and
borrows money, and crosses the sea, and goes away into a strange land, and
endures many dangers, and all the rest which they know who sail the sea. So
too must we show our will; for we also sail a voyage, not from land to
land, but from earth to heaven. Let us then so order our reason, that it be
serviceable to steer our upward course, and our sailors that they be
obedient to it, and let our vessel be stout, that it be not swamped amidst
the reverses and despondencies of this life, nor be lifted up by the blasts
of vainglory, but be a fast and easy vessel. If So we order our ship, and
so our pilot and our crew, we shall sail with a fair wind, and we shall
draw down to ourselves the Son of God, the true Pilot, who will not leave
our bark to be engulfed, but, though ten thousand winds may blow, will
rebuke the winds and the sea, and instead of raging waves, make a great
calm.

   [6.] Having therefore ordered yourselves, so come to our next assembly,
if at least it be at all an object of desire to you to hear somewhat to
your advantage, and lay up what is said in your souls. But let not one of
you be the "wayside," none the "stony ground," none the "full of thorns."
(Matt. xiii. 4, 5, 7.) Let us make ourselves fallow lands. For so shall we
(the preachers) put in the seed with gladness, when we see the land clean,
but if stony or rough, pardon us if we like not to labor in vain. For if we
shall leave off sowing and begin to cut up thorns, surely to cast seed into
ground unwrought were extreme folly.

   It is not meet that he who has the advantage of such hearing be
partaker of the table of devils. "For what fellowship hath righteousness
with unrighteousness?" (2 Cor, vi. 14.) Thou standest listening to John,
and learning the things of the Spirit by him; and dost thou after this
depart to listen to harlots speaking vile things, and acting viler, and to
effeminates cuffing one another? How wilt thou be able to be fairly
cleansed, if thou wallowest in such mire? Why need I reckon in detail all
the indecency that is there? All there is laughter, all is shame, all
disgrace, revilings and mockings, all abandonment, all destruction, See, I
forewarn and charge you all. Let none of those who enjoy the blessings of
this table destroy his own soul by those pernicious spectacles. All that is
said and done there is a pageant of Satan. But ye who have been initiated
know what manner of covenants ye made with us, or rather ye made with
Christ when He guided you into His mysteries, what ye spoke to Him, what
speech ye had with Him concerning Satan's pageant;(1) how with Satan and
his angels ye renounced this also, and promised that you would not so much
as cast a glance(2) that way. There is then no slight ground for fear,
lest, by becoming careless of such promises, one should render himself
unworthy of these mysteries.

   [7.] Seest thou not how in king's palaces it is not those who have
offended, but those who have been honorably distinguished,(3) that are
called to share especial favor,(4) and are numbered among the king's
friends. A messenger has come to us from heaven, sent by God Himself, to
speak with us on certain necessary matters, and you leave hearing His will,
and the message He sends to you, and sit listening to stage-players. What
thunderings, what bolts from heaven, does not this conduct deserve! For as
it is not meet to partake of the table of devils, so neither is it of the
listening to devils; nor to be present with filthy raiment at that glorious
Table, loaded with so many good things, which God Himself hath provided.
Such is its power, that it can raise us at once to heaven, if only we
approach it with a sober mind. For it is not possible that he who is
continually under the influence of(7) the words of God, can remain in this
present low condition, but he needs must presently take wing, and fly away
to the land which is above, and light on the infinite treasures of good
things; which may it be that we all attain to, through the grace and
lovingkindness of our Lord Jesus Christ, through whom and with whom be
glory to the Father and the All-holy Spirit, now and ever, and world
without end. Amen.


HOMILY II: JOHN i. 1.

"In the beginning was the Word."

   WERE John about to converse with us, and to say to us words of his own,
we needs must describe his family, his country, and his education. But
since it is not he, but God by him, that speaks to mankind, it seems to me
superfluous and distracting to enquire into these matters. And yet even
thus it is not superfluous, but even very necessary. For when you have
learned who he was, and from whence, who his parents, and what his
character, and then hear his voice and all his heavenly wisdom,(5) then you
shall know right well that these (doctrines) belong not to him, but to the
Divine power stirring his soul.

   From what country(6) then was he? From no country; but from a poor
village, and from a land little esteemed, and producing no good thing. For
the Scribes speak evil of Galilee, saying, "Search and look, for out of
Galilee ariseth no prophet." (John vii. 52.) And "the Israelite indeed"
speaks ill of it, saying, "Can any good thing come out of Nazareth?" And
being of this land, he was not even of any remarkable place in it, but of
one not even distinguished by name. Of this he was,(8) and his father a
poor fisherman, so poor that he took his sons to the same employment. Now
you all know that no workman will choose to bring up his son to succeed him
in his trade, unless poverty press him very hard, especially where the
trade is a mean one. But nothing can be poorer, meaner, no, nor more
ignorant, than fishermen. Yet even among them there are some greater, some
less; and even there our Apostle occupied the lower rank, for he did not
take his prey from the sea, but passed his time on a certain little lake.
And as he was engaged by it with his father and his brother James, and they
mending their broken nets, a thing which of itself marked extreme poverty,
so Christ called him.(9)

   As for worldly instruction, we may learn from these facts that he had
none at all of it. Besides, Luke testifies this when he writes not only
that he was ignorant,(10) but that he was absolutely unlettered.(1) (Acts
iv. 13.) As was likely. For one who was so poor, never coming into the
public assemblies, nor falling in with men of respectability, but as it
were nailed to his fishing, or even if he ever did meet any one, conversing
with fishmongers and cooks, how, I say, was he likely to be in a state
better than that of the irrational animals? how could he help imitating the
very dumbness of his fishes?

   [2.] This fisherman then, whose business was about lakes, and nets, and
fish; this native of Bethsaida of Galilee; this son of a poor fisherman,
yes, and poor to the last degree; this man ignorant, and to the last degree
of ignorance too, who never learned letters either before or after he
accompanied Christ; let us see what he utters, and on what matters he
converses with us. Is it of things in the field? Is it of things in rivers?
On the trade in fish? For these things, perhaps, one expects to hear from a
fisherman. But fear ye not; we shall hear nought of these; but we shall
hear of things in heaven, and what no one ever learned before this man.
For, as might be expected of one who speaks from the very treasures of the
Spirit, he is come bringing to us sublime doctrines, and the best way of
life and wisdom, [as though just arrived from the very heavens; yea, rather
such as it was not likely that all even there should know, as I said
before.(2)] Do these things belong to a fisherman? Tell me. Do they belong
to a rhetorician at all? To a sophist or philosopher? To every one trained
in the wisdom of the Gentiles? By no means. The human soul is simply unable
thus to philosophize on that pure and blessed nature; on the powers that
come next to it; on immortality and endless life; on the nature of mortal
bodies which shall hereafter be immortal; on punishment and the judgment to
come; on the enquiries that shall be as to deeds and words, as to thoughts
and imaginations. It cannot tell what is man, what the world; what is man
indeed, and what he who seems to be man, but is not; what is the nature of
virtue, what of vice.

   [3.] Some of these things indeed the disciples of Plato and Pythagoras
enquired into. Of the other philosophers we need make no mention at all;
they have all on this point been so excessively ridiculous; and those who
have been among them in greater esteem than the rest, and who have been
considered the leading men in this science, are so more than the others;
and they have composed and written somewhat on the subject of polity and
doctrines, and in all have been more shamefully ridiculous than children.
For they have spent their whole life in making women common to all, in
overthrowing the very order of life,(3) in doing away the honor of
marriage, and in making other the like ridiculous laws. As for doctrines on
the soul, there is nothing excessively shameful that they have left unsaid;
asserting that the souls of men become flies, and gnats, and bushes,(4) and
that God Himself is a soul; with some other the like indecencies.

   And not this alone in them is worthy of blame, but so is also their
ever-shifting current of words; for since they assert everything on
uncertain and fallacious arguments, they are like men carried hither and
thither in Euripus, and never remain in the same place.

   Not so this fisherman; for all he saith is infallible; and standing as
it were upon a rock, he never shifts his ground. For since he has been
thought worthy to be in the most secret places, and has the Lord of all
speaking within him, he is subject to nothing that is human. But they, like
persons who are not held worthy even in a dream(5) to set foot in the
king's palace, but who pass their time in the forum with other men,
guessing from their own imagination at what they cannot see, have erred a
great error, and, like blind or drunken men in their wandering, have dashed
against each other; and not only against each other, but against
themselves, by continually changing their opinion, and that ever on the
same matters.

   [4.] But this unlettered man, the ignorant, the native of Bethsaida,
the son of Zebedee, (though the Greeks mock ten thousand times at the
rusticity of the names, I shall not the less speak them with the greater
boldness.) For the more barbarous his nation seems to them, and the more he
seems removed from Grecian discipline, so much the brighter does what we
have with us appear. For when a barbarian and an untaught person utters
things which no man on earth ever knew, and does not only utter, (though if
this were the only thing it were a great marvel,) but besides this, affords
another and a stronger proof that what he says is divinely inspired,
namely, the convincing all his hearers through all time; who will not
wonder at the power that dwells in him? Since this is, as I said, the
strongest proof that he lays down no laws of his own. This barbarian then,
with his writing of the Gospel, has occupied all the habitable world. With
his body he has taken possession of the center of Asia, where of old
philosophized all of the Grecian party, shining forth in the midst of his
foes, dispersing(6) their darkness, and breaking down the stronghold of
devils: but in soul he has retired to that place which is fit for one who
has done such things.

   [5.] And as for the writings of the Greeks, they are all put out and
vanished, but this man's shine brighter day by day. For from the time that
he (was) and the other fishermen, since then the (doctrines) of Pythagoras
and of Plato, which seemed before to prevail, have ceased to be spoken of,
and most men do not know them even by name. Yet Plato was, they say, the
invited companion of kings, had many friends, and sailed to Sicily. And
Pythagoras occupied Magna Graecia,(1) and practiced there ten thousand
kinds of sorcery. For to converse with oxen, (which they say he did,) was
nothing else but a piece of sorcery. As is most clear from this. He that so
conversed with brutes did not in anything benefit the race of men, but even
did them the greatest wrong. Yet surely, the nature of men was better
adapted for the reasoning of philosophy; still he did, as they say,
converse with eagles and oxen, using sorceries. For he did not make their
irrational nature rational, (this was impossible to man,) but by his magic
tricks he deceived the foolish. And neglecting to teach men anything
useful, he taught that they might as well eat the heads of those who begot
them, as beans. And he persuaded those who associated with him, that the
soul of their teacher had actually been at one time a bush, at another a
girl, at another a fish.

   Are not these things with good cause extinct, and vanished utterly?
With good cause, and reasonably. But not so the words of him who was
ignorant and unlettered; for Syrians, and Egyptians, and Indians, and
Persians, and Ethiopians, and ten thousand other nations, translating into
their own tongues the doctrines introduced by him, barbarians though they
be, have learned to philosophize. I did not therefore idly say that all the
world has become his theater. For he did not leave those of his own kind,
and waste his labor on the irrational creatures, (an act of excessive
vainglory and extreme folly,) but being clear of this as well as of other
passions, he was earnest on one point only, that all the world might learn
somewhat of the things which might profit it, and be able to translate it
from earth to heaven.

   For this reason too, he did not hide his teaching in mist and darkness,
as they did who threw obscurity of speech, like a kind of veil, around the
mischiefs laid up within. But this man's doctrines are clearer than the
sunbeams, wherefore they have been unfolded(2) to all men throughout the
world. For he did not teach as Pythagoras did, commanding those who came to
him to be silent for five years, or to sit like senseless stones; neither
did he invent fables defining the universe to consist of numbers; but
casting away all this devilish trash and mischief, he diffused such
simplicity through his words, that all he said was plain, not only to wise
men, but also to women and youths. For he was persuaded that the words were
true and profitable to all that should hearken to them. And all time after
him is his witness; since he has drawn to him all the world, and has freed
our life when we have listened to these words from all monstrous display of
wisdom; wherefore we who hear them would prefer rather to give up our
lives, than the doctrines by him delivered to

   [6.] From this then, and from every other circumstance, it is plain,
that nothing of this man's is human, but divine and heavenly are the
lessons which come to us by this divine soul. For we shall observe not
sounding sentences, nor magnificent diction, nor excessive and useless
order and arrangement of words and sentences, (these things are far from
all true wisdom,) but strength invincible and divine, and irresistible
force of right doctrines, and a rich supply of unnumbered good things. For
their overcare about expression was so excessive, so worthy of mere
sophists, or rather not even of sophists, but of silly striplings, that
even their own chief philosopher introduces his own master as greatly
ashamed of this art, and as saying to the judges, that what they hear from
him shall be spoken plainly and without premeditation, not tricked out
rhetorically nor ornamented with (fine) sentences and words; since, says
he, it cannot surely be becoming, O men, that one at my age should come
before you like a lad inventing speeches.(3) And observe the extreme
absurdity of the thing; what he has described his master avoiding as
disgraceful, unworthy of philosophy and work for lads, this above all he
himself has cultivated. So entirely were they given up to mere love of
distinction.

   And as, if you uncover those sepulchers which are whitened without you
will find them full of corruption, and stench, and rotten bones; so too the
doctrines of the philosopher, if you strip them of their flowery diction,
you will see to be full of much abomination, especially when he
philosophizes on the soul, which he both honors and speaks ill of without
measure. And this is the snare of the devil, never to keep due proportion,
but by excess on either hand to lead aside those who are entangled by it
into evil speaking. At one time he says, that the soul is of the substance
of God; at another, after having exalted it thus immoderately and
impiously, he exceeds again in a different way, and treats it with insult,
making it pass into swine and asses, and other animals of yet less esteem
than these.

   But enough of this; or rather even this is out of measure. For if it
were possible to learn anything profitable from these things, we must have
been longer occupied with them; but if it be only to observe their
indecency and absurdity, more than requisite has been said by us already.
We will therefore leave their fables, and attach ourselves to our own
doctrines, which have been brought to us from above by the tongue of this
fisherman, and which have nothing human in them.

   [7.] Let us then bring forward the words, having reminded you now, as I
exhorted you at the first, earnestly to attend to what is said. What then
does this Evangelist say immediately on his outset?

   "In the beginning was the Word, and the Word was with God." (Ver. 1.)
Seest thou the great boldness and power of the words, how he speaks nothing
doubting nor conjecturing, but declaring all things plainly? For this is
the teacher's part, not to waver in anything he says, since if he who is to
be a guide to the rest require another person who shall be able to
establish him with certainty, he would be rightly ranked not among
teachers, but among disciples.

   But if any one say, "What can be the reason that he has neglected the
first cause, and spoken to us at once concerning the second?" we shall
decline to speak of "first" and "second," for the Divinity is above number,
and the succession of times. Wherefore we decline these expressions; but we
confess that the Father is from none, and that the Son is begotten of the
Father. Yes, it may be said, but why then does he leave the Father, and
speak concerning the Son? Why? because the former was manifest to all, if
not as Father, at least as God; but the Only-Begotten was not known; and
therefore with reason did he immediately from the very beginning hasten to
implant the knowledge of Him in those who knew Him not.

   Besides, he has not been silent as to the Father in his writings on
these points. And observe, I beg of you, his spiritual wisdom. He knows
that men most honor the eldest of beings which was before all, and account
this to be God. Wherefore from this point first he makes his beginning, and
as he advances, declares that God is, and does not like Plato assert,
sometimes that He is intellect, sometimes that He is soul; for these things
are far removed from that divine and unmixed Nature which has nothing
common with us, but is separated from any fellowship with created things, I
mean as to substance, though not as to relation.

   And for this reason he calls Him "The Word." For since he is about to
teach that this "Word" is the only-begotten Son of God, in order that no
one may imagine that His generation is passible, by giving Him the
appellation of "The Word," he anticipates and removes beforehand the evil
suspicion, showing that the Son is from the Father, and that without His
suffering (change)

   [8.] Seest thou then that as I said, he has not been silent as to the
Father in his words concerning the Son? And if these instances are not
sufficient fully to explain the whole matter, marvel not, for our argument
is God, whom it is impossible to describe, or to imagine worthily; hence
this man nowhere assigns the name of His essence, (for it is not possible
to say what God is, as to essence,) but everywhere he declares Him to us by
His workings. For this "Word" one may see shortly after called "Light," and
the "Light" in turn named "Life."

   Although not for this reason only did he so name Him; this was the
first reason, and the second was because He was about to declare to us the
things of the Father. For "all things," He saith, "that I have heard from
my Father, I have made known unto you." (John xv. 15.) He calls Him both
"Light" and "Life," for He hath freely given to us the light which proceeds
from knowledge, and the life which follows it. In short, one name is not
sufficient, nor two, nor three, nor more, to teach us what belongs to God.
But we must be content to be able even by means of many to apprehend,
though but obscurely, His attributes.

   And he has not called Him simply "Word," but with the addition of the
article, distinguishing Him from the rest in this way also. Seest thou then
that I said not without cause that this Evangelist speaks to us from
heaven? Only see from the very beginning whither he has drawn up the soul,
having given it wings, and has carried up with him the mind of his hearers.
For having set it higher than all the things of sense, than earth, than
sea, than heaven, he leads it by the hand above the very angels, above
cherubim and seraphim, above thrones and principalities and powers; in a
word, persuades it to journey beyond all created things.

   [9.] What then? when he has brought us to such a height as this, is he
in sooth able to stop us there? By no means; but just as one by
transporting into the midst of the sea a person who was standing on the
beach, and looking on cities, and beaches, and havens, removes him indeed
from the former objects, yet does not stay his sight anywhere, but brings
him to a view without bound; so this Evangelist, having brought us above
all creation, and escorted us towards the eternal periods which lie beyond
it, leaves the sight suspended,(1) not allowing it to arrive at any limit
upwards, as indeed there is none.

   For the intellect, having ascended to "the beginning," enquires what
"beginning"; and then finding the "was" always outstripping its
imagination, has no point at which to stay its thought; but looking
intently onwards, and being unable to cease at any point, it becomes
wearied out, and turns back to things below. For this "was in the
beginning," is nothing else than expressive of ever being and being
infinitely.

   Seest thou true philosophy and divine doctrines? Not like those of the
Greeks, who assign times, and say that some indeed of the gods are younger,
some eider. There is nothing of this with us. For if God Is, as certainly
He Is, then nothing was before Him. If He is Creator of all things, He must
be first; if Master and Lord of all, then all, both creatures and ages, are
after Him.

   [10.] I had desired to enter the lists yet on other difficulties, but
perhaps our minds are wearied out; when therefore I have advised you on
those points which are useful(1) to us for the hearing, both of what has
been said, and of what is yet to be said, I again will hold my peace. What
then are these points? I know that many have become confused(2) by reason
of the length of what has been spoken. Now this takes place when the soul
is heavy laden with many burdens of this life. For as the eye when it is
clear and transparent is keen-sighted also, and will not easily be tired in
making out even the minutest bodies; but when from some bad humor from the
head having poured into it, or some smoke-like fumes having ascended to it
from beneath, a kind of thick cloud is formed before the ball, this does
not allow it clearly to perceive even any larger object; so is naturally
the case with the soul. For when it is purified, and has no passion to
disturb it, it looks steadfastly to the fit objects of its regard; but
when, darkened by many passions, it loses its proper excellence, then it is
not easily able to be sufficient for any high thing, but soon is wearied,
and falls back; and turning aside to sleep and sloth, lets pass things that
concern it with a view to excellence and the life thence arising, instead
of receiving them with much readiness.

   And that you may not suffer this, (I shall not cease continually thus
to warn you,) strengthen your minds, that ye may not hear what the faithful
among the Hebrews heard from Paul. For to them he said that he had "many
things to say, and hard to be uttered" (Heb. v. 11); not as though they
were by nature such, but because, says he, "ye are dull of hearing." For it
is the nature of the weak and infirm man to be confused even by few words
as by many, and what is clear and easy he thinks hard to be comprehended.
Let not any here be such an one, but having chased from him all worldly
care, so let him hear these doctrines.

   For when the desire of money possesses the hearer, the desire of
hearing cannot possess him as well; since the soul, being one, cannot
suffice for many desires; but one of the two is injured by the other, and,
from division, becomes weaker as its rival prevails, and expends all upon
itself.

   And this is wont to happen in the case of children. When a man has only
one, he loves that one exceedingly. But when he has become father of many,
then also his dispositions of affection being divided become weaker.

   If this happens where there is the absolute rule and power of nature,
and the objects beloved are akin one with another, what can we say as to
that desire and disposition which is according to deliberate choice;
especially where these desires lie directly opposed to each other; for the
love of wealth is a thing opposed to the love of this kind of hearing. We
enter heaven when we enter here; not in place, I mean, but in disposition;
for it is possible for one who is on earth to stand in heaven, and to have
vision of the things that are there, and to hear the words from thence.

   [11.] Let none then introduce the things of earth into heaven; let no
one standing here be careful about what is at his house. For he ought to
bear with him, and to preserve both at home and in his business, what he
gains from this place, not to allow it to be loaded with the burdens of
house and market. Our reason for entering in to the chair of instruction
is, that thence we may cleanse ourselves from(3) the filth of the outer
world; but if we are likely even in this little space to be injured by
things said or done without, it is better for us not to enter at all. Let
no one then in the assembly be thinking about domestic matters, but let him
at home be stirring with what he heard in the assembly. Let these things be
more precious to us than any. These concern the soul, but those the body;
or rather what is said here concerns both body and soul. Wherefore let
these things be our leading business, and all others but occasional
employments; for these belong both to the future and the present life, but
the rest neither to the one nor the other, unless they be managed according
to the law laid down for these. Since from these it is impossible to learn
not only what we shall hereafter be, and how we shall then live, but how we
shall rightly direct this present life also.

   For this house is(1) a spiritual surgery, that whatever wounds we may
have received without, here(2) we may heal, not that we may gather fresh
ones to take with us hence. Yet if we do not give heed to the Spirit
speaking to us, we shall not only fill to clear ourselves of our former
hurts, but shall get others in addition.

   Let us then with much earnestness attend to the book as it is being
unfolded to us; since if we learn exactly its first principles and
fundamental doctrines,(3) we shall not afterwards require much close study,
but after laboring a little at the beginning, shall be able, as Paul says,
to instruct others also. (Rom. xv. 14.) For this Apostle is very sublime,
abounding in many doctrines, and on these he dwells more than on other
matters.

   Let us not then be careless hearers. And this is the reason why we set
them forth to you by little and little, so that all may be easily
intelligible to you, and may not escape your memory. Let us fear then lest
we come under the condemnation of that word which says, "If I had not come
and spoken unto them, they had not had sin." (John XV. 22.) For what shall
we be profited more than those who have not heard, if even after hearing we
go our way home bearing nothing with us, but only wondering at what has
been said.

   Allow us then to sow in good ground; allow us, that you may draw us the
more to you. If any man hath thorns, let him cast the fire of the Spirit
amongst them. If any hath a hard and stubborn heart, let him by employing
the same fire make it soft and yielding. If any by the wayside is trodden
down by all kind of thoughts, let him enter into more sheltered places, and
not lie exposed for those that will to invade for plunder: that so we may
see your cornfields waving with corn. Besides, if we exercise such care as
this over ourselves, and apply ourselves industriously to this spiritual
hearing, if not at once yet by degrees, we shall surely be freed from all
the cares of life.

   Let us therefore take heed that it be not said of us, that our(4) ears
are those of a deaf adder. (Ps. lviii. 4.) For tell me, in what does a
hearer of this kind differ from a beast? and how could he be otherwise than
more irrational than any irrational animal, who does not attend when God is
speaking? And if to be well-pleasing(5) to God is really to be a man, what
else but a beast can he be who will not even hear how he may succeed in
this? Consider then what a misfortune it would be for us to fall down(6) of
our own accord from (the nature of) men to (that of) beasts, when Christ is
willing of men to make us equal to angels. For to serve the belly, to be
possessed by the desire of riches, to be given to anger, to bite, to kick,
become not men, but beasts. Nay, even the beasts have each, as one may say,
one single passion, and that by nature. But man, when he has cast away the
dominion of reason, and torn himself from the commonwealth of God's
devising, gives himself up to all the passions, is no longer merely a
beast, but a kind of many-formed motley monster; nor has he even the excuse
from nature, for all his wickedness proceeds from deliberate choice and
determination.

   May we never have cause to suspect this of the Church of Christ.
Indeed, we are concerning you persuaded of better things, and such as
belong to salvation; but the more we are so persuaded, the more careful we
will be not to desist from words of caution. In order that having mounted
to the summit of excellencies, we may obtain the promised goods. Which may
it come to pass that we all attain to, through the grace and lovingkindness
of our Lord Jesus Christ, by whom and with whom, to the Father and the Holy
Ghost, be glory world without end. Amen.


HOMILY III: JOHN i. 1.

"In the beginning was the Word."

   [1.] ON the subject of attention in hearkening it is superfluous to
exhort you any more, so quickly have you shown by your actions the effects
of my advice. For your manner of running together, your attentive postures,
the thrusting one another in your eagerness to get the inner places, where
my voice may more clearly be heard by you, your unwillingness to retire
from the press until this spiritual assembly be dissolved, the clapping of
hands, the murmurs of applause; in a word, all things of this kind may be
considered proofs of the fervor of your souls, and of your desire to hear.
So that on this point it is superfluous to exhort you. One thing, however,
it is necessary for us to bid and entreat, that you continue to have the
same zeal, and manifest it not here only, but that also when you are at
home, you converse man with wife, and father with son, concerning these
matters. And say somewhat of yourselves, and require somewhat in return
from them; and so all contribute to this excellent banquet.(1)

   For let no one tell me that our children ought not to be occupied with
these things; they ought not only to be occupied with them, but to be
zealous about them only. And although on account of your infirmity I do not
assert this, nor take them away from their worldly learning,(2) just as I
do not draw you either from your civil business; yet of these seven days I
claim that you dedicate one to the common Lord of us all. For is it not a
strange thing that we should bid our domestics slave for us all their time,
and ourselves apportion not even a little of our leisure to God; and this
too when all our service adds nothing to Him, (for the Godhead is incapable
of want,) but turns out to our own advantage? And yet when you take your
children into the theaters, you allege neither their mathematical lessons,
nor anything of the kind; but if it be required to gain or collect anything
spiritual, you call the matter a waste of time. And how shall' you not
anger God, if you find leisure and assign a season for everything else, and
yet think it a troublesome and unseasonable thing for your children to take
in hand what relates to Him?

   Do not so, brethren, do not so. It is this very age that most of all
needs the hearing these things; for from its tenderness it readily stores
up what is said; and what children hear is impressed as a seal on the wax
of their minds. Besides, it is then that their life begins to incline to
vice or virtue; and if from the very gates(3) and portals one lead them
away from iniquity, and guide them by the hand to the best road, he will
fix them for the time to come in a sort of habit and nature, and they will
not, even if they be willing, easily change for the worse, since this force
of custom draws them to the performance of good actions. So that we shall
see them become more worthy of respect than those who have grown old, and
they will be more useful in civil matters, displaying in youth the
qualities of the aged.

   For, as I before said, it cannot be that they who enjoy the hearing of
such things as these, and who are in the company of such an Apostle, should
depart without receiving some great and remarkable advantage, be it man,
woman, or youth, that partakes of this table. If we train by words the
animals which we have, and so tame them, how much more shall we effect this
with men by this spiritual teaching, when there is a wide difference
between the remedy in each case, and the subject healed as well. For
neither is there so much fierceness in us as in the brutes, since theirs is
from nature, ours from choice; nor is the power of the words the same, for
the power of the first is that of the human intellect, the power of the
second is that of the might and grace of the Spirit.(4) Let then the man
who despairs of himself consider the tame animals, and he shall no longer
be thus affected; let him come continually to this house of healing, let
him hear at all times the laws of the Spirit, and on retiring home let him
write down in his mind the things which he has heard; so shall his hopes be
good and his confidence great, as he feels his progress by experience. For
when the devil sees the law of God written in the soul, and the heart
become tablets to write it on, he will not approach any more. Since
wherever the king's writing is, not engraved on a pillar of brass, but
stamped by the Holy Ghost on a mind loving God, and bright with abundant
grace, that (evil one) will not be able even to look at it, but from afar
will turn his back upon us. For nothing is so terrible to him and to the
thoughts which are suggested by him as a mind careful about Divine matters,
and a soul which ever hangs over this fountain. Such an one can nothing
present annoy, even though it be displeasing; nothing puff up or make
proud, even though it be favorable; but amidst all this storm and surge it
will even enjoy a great calm.

   [2.] For confusion arises within us, not from, the nature of
circumstances, but from the infirmity of our minds; for if we were thus
affected by reason of what befalls us, then, (as we all sail the same sea,
and it is impossible to escape waves and spray,) all men must needs be
troubled; but if there are some who stand beyond the influence of the storm
and the raging sea, then it is clear that it is not circumstances which
make the storm, but the condition of our own mind. If therefore we so order
the mind that it may bear all things contentedly, we shall have no storm
nor even a ripple, but always a clear calm.

   After professing that I should say nothing on these points, I know not
how I have been carried away into such a length of exhortation. Pardon my
prolixity; for I fear, yes, I greatly fear lest this zeal of ours should
ever become weaker. Did I feel confident respecting it, I would not now
have said to you anything on these matters, since it is sufficient to make
all things easy to you. But it is time in what follows to proceed to the
matters proposed for consideration to-day; that you may not come weary to
the contest. For we have contests against the enemies of the truth, against
those who use every artifice to destroy the honor of the Son of God, or
rather their own. This remains for ever as it now is, nothing lessened by
the blaspheming tongue, but they, by seeking eagerly to pull down Him whom
they say they worship, fill their faces with shame and their souls with
punishment.

   What then do they say when we assert what we have asserted? "That the
words, "in the beginning was the Word,' do not denote eternity absolutely,
for that this same expression was used also concerning heaven and earth."
What enormous shamelessness and irreverence! I speak to thee concerning
God, and dost thou bring the earth into the argument, and men who are of
the earth? At this rate, since Christ is called Son of God, and God, Man
who is called Son of God must be God also. For, "I have said, Ye are Gods,
and all of you are children of the Most High." (Ps. lxxxii. 6.) Wilt thou
contend with the Only-Begotten concerning Sonship, and assert that in that
respect He enjoys nothing more than thou? "By no means," is the reply. And
yet thou doest this even though thou say not so in words. "How?" Because
thou sayest that thou by grace art partaker of the adoption, and He in like
manner. For by saying that He is not Son by nature, thou only makest him to
be so by grace.

   However, let us see the proofs which they produce to us. "In the
beginning," it is said, "God made the Heaven and the earth, and the earth
was invisible and unformed." (Gen. i. 2.) And, "There 'was' a man of
Ramathaim Zophim." (1 Sam. i. 1.) These are what they think strong
arguments, and they are strong; but it is to prove the correctness of the
doctrines asserted by us, while they are utterly powerless to establish
their blasphemy. For tell me, what has the word "was" in common with the
word "made"? What hath God in common with man? Why dost thou mix what may
not be mixed? Why confound things which are distinct, why bring low what is
above? In that place it is not the expression "was" only which denotes
eternity, but that One "was in the beginning." And that other, "The Word
was"; for as the word "being," when used concerning man, only distinguishes
present time, but when concerning God, denotes eternity,(1) so "was," when
used respecting our nature, signifies to us past time, and that too
limited, but when respecting God it declares eternity. It would have been
enough then when one had heard the words "earth" and "man," to imagine
nothing more concerning them than what one may fitly think of a nature that
came into being,(2) for that which came to be, be it what it may, hath come
to be either in time, or the age before time was, but the Son of God is
above not only times, but all ages which were before, for He is the Creator
and Maker of them, as the Apostle says, "by whom also He made the ages."
Now the Maker necessarily is, before the thing made. Yet since some are so
senseless, as even after this to have higher notions concerning creatures
than is their due, by the expression "He made," and by that other, "there
was a man," he lays hold beforehand of the mind of his hearer, and cuts up
all shamelessness by the roots. For all that has been made, both heaven and
earth, has been made in time, and has its beginning in time, and none of
them is without beginning, as having been made: so that when you hear that
"he made the earth," and that "there was a man," you are trifling(3) to no
purpose, and weaving a tissue of useless folly.

   For I can mention even another thing by way of going further. What is
it? It is, that if it had been said of the earth, "In the beginning was the
earth," and of man, "In the beginning was the man," we must not even then
have imagined any greater things concerning them than what we have now
determined.(1) For the terms "earth" and "man" as they are presupposed,
whatever may be said concerning them, do not allow the mind to imagine to
itself anything greater concerning them than what we know at present. Just
as "the Word," although but little be said of It, does not allow us to
think (respecting It) anything low or poor. Since in proceeding he says of
the earth, "The earth was invisible and unformed." For having said that "He
made" it, and having settled its proper limit, he afterwards declares
fearlessly what follows, as knowing that there is no one so silly as to
suppose that it is without beginning and uncreated, since the word "earth,"
and that other "made," are enough to convince even a very simple person
that it is not eternal nor increate, but one of those things created in
time.

   [3.] Besides, the expression "was," applied to the earth and to man, is
not indicative of absolute existence. But in the case of a man (it denotes)
his being of a certain place, in that of the earth its being in a certain
way. For he has not said absolutely "the earth was," and then held his
peace, but has taught how it was even after its creation, as that it was
"invisible and unformed," as yet covered by the waters and in confusion. So
in the case of Elkanah he does not merely say that "there was a man," but
adds also whence he was, "of Armathaim Zophim." But in the case of "the
Word," it is not so. I am ashamed to try these cases, one against the
other, for if we find fault with those who do so in the case of men, when
there is a great difference in the virtue of those who are so tried, though
in truth their substance be one; where the difference both of nature and of
everything else is so infinite, is it not the extremest madness to raise
such questions? But may He who is blasphemed by them be merciful to us. For
it was not we who invented the necessity of such discussions, but they who
war against their own salvation laid it on us.

   What then do I say? That this first "was," applied to "the Word," is
only indicative of His eternal Being, (for" In the beginning," he saith,
"was the Word,") and that the second "was," ("and the Word was with God,")
denotes His relative Being. For since to be eternal and without beginning
is most peculiar to God, this he puts first; and then, lest any one hearing
that He was "in the beginning," should assert, that He was "unbegotten"
also, he immediately remedies this by saying, before he declares what He
was, that He was "with God." And he has prevented any one from supposing,
that this "Word" is simply such a one as is either uttered(2) or
conceived,(3) by the addition, as I beforesaid, of the article, as well as
by this second expression. For he does not say, was "in God," but was "with
God": declaring to us His eternity as to person? Then, as he advances, he
has more clearly revealed it, by adding, that this "Word" also "was God."

   "But yet created," it may be said. What then hindered him from saying,
that "In the beginning God made the Word"? at least Moses speaking of the
earth says, not that "in the beginning was the earth," but that "He made
it," and then it was. What now hindered John from saying in like manner,
that "In the beginning God made the Word"? For if Moses feared lest any one
should assert that the earth was uncreated,(5) much more ought John to have
feared this respecting the Son, if He was indeed created. The world being
visible, by this very circumstance proclaims its Maker, ("the heavens,"
says the Psalmist, "declare the glory of God"--Ps. xix. 1), but the Son is
invisible, and is greatly, infinitely, higher than all creation. If now, in
the one instance, where we needed neither argument nor teaching to know
that the world is created,(6) yet the prophet sets down this fact clearly
and before all others; much more should John have declared the same
concerning the Son, if He had really been created.(7)

   "Yes," it may be said, "but Peter has asserted this clearly and
openly." Where and when? "When speaking to the Jews he said, that 'God hath
made Him both Lord and Christ.'" (Acts ii. 36.) Why dost thou not add what
follows, "That same Jesus whom ye have crucified"? or dost thou not know
that of the words, part relate to His unmixed Nature, part to His
Incarnation?(8) But if this be not the case, and thou wilt absolutely
understand all as referring to the Godhead, then thou wilt make the Godhead
capable of suffering; but if not capable of suffering, then not created.
For if blood had flowed from that divine and ineffable Nature, and if that
Nature, and not the flesh, had been torn and cut by the nails upon the
cross, on this supposition your quibbling would have had reason; but if not
even the devil himself could utter such a blasphemy, why dost thou feign to
be ignorant with ignorance so unpardonable, and such as not the evil
spirits themselves could pretend? Besides the expressions "Lord" and
"Christ" belong not to His Essence, but to His dignity; for the one refers
to His Power,(9) the other to his having been anointed. What then wouldest
thou say concerning the Son of God? for if he were even, as you assert,
created, this argument could not have place. For He was not first created
and afterwards God chose Him, nor does He hold a kingdom which could be
thrown aside, but one which belongs by nature to His Essence; since, when
asked if He were a King, He answers, "To this end was I born." (c. xviii.
37.) But Peter speaks as concerning one chosen, because his argument wholly
refers to the Dispensation.

   [4.] And why dost thou wonder if Peter says this? for Paul, reasoning
with the Athenians, calls Him "Man" only, saying, "By that Man whom He hath
ordained, whereof He hath given assurance to all men, in that He hath
raised Him from the dead." (Acts xvii. 31.) He speaks nothing concerning
"the form of God" (Phil. ii. 6), nor that He was "equal to Him," nor that
He was the "brightness of His glory." (Heb. i. 3.) And with reason. The
time for words like these was not yet come; but it would have contented him
that they should in the meanwhile admit that He was Man, and that He rose
again from the dead. Christ Himself acted in the same manner, from whom
Paul having learned, used this reserve.(1) For He did not at once reveal to
us His Divinity, but was at first held to be a Prophet and a good man;(2)
but afterwards His real nature was shown by His works and words. On this
account Peter too at first used this method, (for this was the first sermon
that he made to the Jews;) and because they were not yet able clearly to
understand anything respecting His Godhead, he dwelt on the arguments
relating to His Incarnation; that their ears being exercised in these,
might open a way to the rest of his teaching. And if any one will go
through all the sermon from the beginning, he will find what I say very
observable, for he (Peter) calls Him "Man," and dwells on the accounts of
His Passion, His Resurrection, and His generation according to the flesh.
Paul too when he says, "Who was born of the seed of David according to the
flesh" (Rom. i. 3), only teaches us that the word "made"(3) is taken with a
view(4) to His Incarnation, as we allow. But the son of thunder is now
speaking to us concerning His Ineffable and Eternal(5) Existence, and
therefore he leaves the word "made" and puts "was"; yet if He were created,
this point he needs must most especially have determined. For if Paul
feared that some foolish persons might suppose that He shall be greater
than the Father, and have Him who begat Him made subject to Him, (for this
is the reason why the Apostle in sending to the Corinthians writes, "But
when He saith, All things are put under Him, it is manifest that He is
excepted which did put all things under Him," yet who could possibly
imagine that the Father, even in common with all things, will be subject to
the Son?) if, I say, he nevertheless feared these foolish imaginations, and
says, "He is excepted that did put all things under Him;" much more if the
Son of God were indeed created, ought John to have feared lest any one
should suppose Him uncreated, and to have taught on this point before any
other.

   But now, since He was Begotten, with good reason neither John nor any
other, whether apostle or prophet, hath asserted that He was created.
Neither had it been so would the Only-Begotten Himself have let it pass
unmentioned. For He who spoke of Himself so humbly from condescension(6)
would certainly not have been silent on this matter. And I think it not
unreasonable to suppose, that He would be more likely to have the higher
Nature, and say nothing of it, than not having it to pass by this omission,
and fail to make known that He had it not. For in the first case there was
a good excuse for silence, namely, His desire to teach mankind humility by
being silent as to the greatness of His attributes; but in the second case
you can find no just excuse for silence. For why should He who declined
many of His real attributes have been, if He were created, silent as to His
having been made? He who, in order to teach humility, often uttered
expressions of lowliness, such as did not properly belong to Him, much more
if He had been indeed created, would not have failed to speak of this. Do
you not see Him, in order that none may imagine Him not to have been
begotten,(7) doing and saying everything to show that He was so, uttering
words unworthy both of His dignity and His essence, and descending to the
humble character of a Prophet? For the expression, "As I hear, I judge" (v.
30); and that other, "He hath told Me what I should say, and what I should
speak" (xii. 49), and the like, belong merely to a prophet. If now, from
His desire to remove this suspicion, He did not disdain to utter words thus
lowly, much more if He were created would He have said many like words,
that none might suppose Him to be uncreated; as, "Think not that I am
begotten of the Father; I am created, not begotten, nor do I share His
essence." But as it is, He does the very contrary, and utters words which
compel men, even against their will and desire, to admit the opposite
opinion. As, "I am in the Father, and the Father in Me" (xiv. 11); and,
"Have I been so long time with you, and yet hast thou not known Me, Philip?
he that hath seen Me, hath seen the Father." (xiv. 9.) And, "That all men
should honor the Son, even as they honor the Father." (v. 23.) "As the
Father raiseth up the dead and quickeneth them, even so the Son quickeneth
whom He will." (v. 21.) "My Father worketh hitherto, and I work." (v. 17.)
"As the Father knoweth Me, even so know I the Father." (x. 15.) "I and My
Father are One." (x. 30.) And everywhere by putting the "as," and the "so,"
and the "being with the Father," He declares His undeviating likeness to
Him.(1) His power in Himself He manifests by these, as well as by many
other words; as when He says, "Peace, be still." (Mark iv. 39.) "I will, be
thou clean." (Matt. viii. 3.) "Thou dumb and deaf spirit, I charge thee,
come out of him." (Mark ix. 25.) And again, "Ye have heard that it was said
by them of old time, Thou shalt not kill; but I say unto you, That
whosoever is angry with his brother without a cause, shall be in danger."
(Matt. v. 21, 22.) And all the other laws which He gave, and wonders which
He worked, are sufficient to show His power, or rather, I should say, a
very small part of them is enough to bring over and convince any, except
the utterly insensate.

   [5.] But vainglory(2) is a thing powerful to blind even to very evident
truths the minds of those ensnared by it, and to persuade them to dispute
against what is allowed by others; nay, it instigates a some who know and
are persuaded of the truth to pretended ignorance and opposition. As took
place in the case of the Jews, for they did not through ignorance deny the
Son of God, but that they might obtain honor from the multitude; "they
believed," says the Evangelist, but were afraid, "lest they should be put
out of the synagogue." (xii. 40.) And so they gave up(4) their salvation to
others.(5) For it cannot be that he who is so zealous a slave to the glory
of this present world can obtain the glory which is from God. Wherefore He
rebuked them, saying, "How can ye believe, which receive honor of men, and
seek not the honor which cometh from God?" (v. 44.) This passion is a sort
of deep intoxication, and makes him who is subdued by it hard to recover.
And having detached the souls of its captives from heavenly things, it
nails them to earth, and lets them not look up to the true light, but
persuades them ever. to wallow in the mire, giving them masters so
powerful, that they have the rule over them without needing to use
commands. For the man who is sick of this disease, does of his own accord,
and without bidding, all that he thinks will be agreeable to his masters.
On their account he clothes himself in rich apparel, and beautifies his
face, taking these pains not for himself but for others; and he leads about
a train of followers through the market-place, that others may admire him,
and all that he does he goes through, merely out of obsequiousness to the
rest of the world. Can any state of mind be more wretched than this? That
others may admire him, he is ever being precipitated(6) to ruin.

   Would you learn what a tyrannous sway it exercises? Why surely, the
words of Christ are sufficient to show it all. But yet listen to these
further remarks.(7) If you will ask any of those men who mingle in state
affairs and incur great expenses, why they lavish so much gold, and what
their so vast expenditure means; you will hear from them, that it is for
nothing else but to gratify the people. If again you ask what the people
may be; they will say, that it is a thing full of confusion and turbulent,
made up for the most part of folly, tossed blindly to and fro like the
waves of the sea, and often composed of varying and adverse opinions. Must
not the man who has such a master be more pitiable than any one? And yet
strange though it be, it is not so strange that worldly men should be eager
about these things; but that those who say that they have started away from
the world should be sick of this same disease, or rather of one more
grievous still, this is the strangest thing of all. For with the first the
loss extends only to money, but in the last case the danger reaches to the
soul. For when men alter a fight faith for reputation's sake, and dishonor
God that they may be in high repute themselves, tell me, what excess of
stupidity and madness must there not be in what they do? Other passions,
even if they are very hurtful, at least bring some pleasure with them,
though it be but for a time and fleeting; those who love money, or wine, or
women, have, with their hurt, a pleasure, though a brief one. But those who
are taken captives by this passion, live a life continually embittered and
stripped of enjoyment, for they do not obtain what they earnestly desire,
glory, I mean, from the many. They think they enjoy it, but do not really,
because the thing they aim at is not glory at all. And therefore their
state of mind is not called glory,(8) but a something void of glory,
vaingloriousness,(9) so have all the ancients named it, and with good
reason; inasmuch as it is quite empty, and contains nothing bright or
glorious within it, but as players' masks seem to be bright and lovely, but
are hollow within, (for which cause, though they be more beautiful than
natural faces, yet they never draw. any to love them,) even so, or rather
yet more wretchedly, has the applause of the multitude tricked out for us
this passion, dangerous as an antagonist, and cruel as a master. Its
countenance alone is bright, but within it is no more like the mask's mere
emptiness, but crammed with dishonor, and full of savage tyranny. Whence
then, it may be asked, has this passion, so unreasonable, so devoid of
pleasure, its birth? Whence else but from a low, mean soul? It cannot be
that one who is captivated by love of applause should imagine readily
anything great or noble; he needs must be base, mean, dishonorable, little.
He who does nothing for virtue's sake, but to please men worthy of no
consideration, and who ever makes account of their mistaken and erring
opinions, how can he be worth anything? Consider; if any one should ask
him, What do you think of the many? he clearly would say, "that they are
thoughtless, and not to be regarded." Then if any one again should ask him,
"Would you choose to be like them?" I do not suppose he could possibly
desire to be like them. Must it not then be excessively ridiculous to seek
the good opinion of those whom you never would choose to resemble?

   [6.] Do you say that they are many and a sort of collective body? this
is the very reason why you ought most to despise them. If when taken singly
they are contemptible, still more will this be the case when they are many;
for when they are assembled together, their individual folly is increased
by numbers, and becomes greater. So that a man might possibly take a single
one of them and set him right, but could not do so with them when together,
because then their folly becomes intense, and they are led like sheep, and
follow in every direction the opinions of one another. Tell me, will you
seek to obtain this vulgar glory? Do not, I beg and entreat you. It turns
everything upside down; it is the mother of avarice, of slander, of false
witness, of treacheries; it arms and exasperates those who have received no
injury against those who have inflicted none. He who has fallen into this
disease neither knows friendship nor remembers old companionship, and knows
not how to respect any one at all; he has cast away from his soul all
goodness, and is at war with every one, unstable, without natural
affection.

   Again, the passion of anger, tyrannical though it be and hard to bear,
still is not wont always to disturb, but only when it has persons that
excite it; but that of vainglory is ever active, and there is no time, as
one may say, when it can cease, since reason neither hinders nor restrains
it, but it is always with us not only persuading us to sin, but snatching
from our hands anything which we may chance to do aright, or sometimes not
allowing us to do right at all. If Paul calls covetousness idolatry, what
ought we to name that which is mother, and root, and source of it, I mean,
vainglory? We cannot possibly find any term such as its wickedness
deserves. Beloved, let us now return to our senses; let us put off this
filthy garment, let us rend and cut it off from us, let us at some time or
other become free with true freedom, and be sensible of the nobility(1)
which has been given to us by God; let us despise vulgar applause. For
nothing is so ridiculous and disgraceful as this passion, nothing so full
of shame and dishonor. One may in many ways see, that to love honor, is
dishonor; and that true honor consists in neglecting honor, in making no
account of it, but in saying and doing everything according to what seems
good to God. In this way we shall be able to receive a reward from Him who
sees exactly all our doings, if we are content to have Him only for a
spectator. What need we other eyes, when He who shall confer the prize is
ever beholding our actions? Is it not a strange thing that, whatever a
servant does, he should do to please his master, should seek nothing more
than his master's observation, desire not to attract other eyes (though
they be great men who are looking on) to his conduct, but aim at one thing
only, that his master may observe him; while we who have a Lord so great,
seek other spectators who can nothing profit, but rather hurt us by their
observation, and make all our labor vain? Not so, I beseech you. Let us
call Him to applaud and view our actions from whom we shall receive our
rewards. Let us have nothing to do with human eyes. For if we should even
desire to attain this honor, we shall then attain to it, when we seek that
which cometh from God alone. For, He saith, "Them that honor Me, I will
honor." (1 Sam. ii. 30.) And even as we are best supplied with riches when
we despise them, and seek only the wealth which cometh from God ("Seek," he
saith, "the kingdom of God, and all these things shall be added to you"--
Matt. vi. 33); so it is in the case of honor. When the granting either of
riches or honor is no longer attended with danger to us, then God gives
them freely; and it is then unattended with danger, when they have not the
rule or power over us, do not command us as slaves, but belong to us as
masters and free men. For the reason that He wishes us not to love them is,
that we may not be ruled by them; and if we succeed in this respect, He
gives us them with great liberality. Tell me, what is brighter than Paul,
when he says, "We seek not honor of men, neither of you, nor yet of
others." (1 Thess. ii. 6.) What then is richer than him who hath nothing,
and yet possesseth all things? for as I said, when we are not mastered by
them, then we shall master them, then we shall receive them. If then we
desire to obtain honor, let us shun honor, so shall we be enabled after
accomplishing the laws of God to obtain both the good things which are
here, and those which are promised, by the grace of Christ, with whom, to
the Father and the Holy Ghost, be glory for ever and ever. Amen.


HOMILY IV: JOHN i. 1.

"In the beginning was the Word, and the Word was with God."

   [1.] WHEN children are just brought to their learning, their teachers
do not give them many tasks in succession, nor do they set them once for
all, but they often repeat to them the same short ones, so that what is
said may be easily implanted in their minds, and they may not be vexed at
the first onset with the quantity, and with finding it hard to remember,
and become less active in picking up what is given them, a kind of
sluggishness arising from the difficulty. And I, who wish to effect the
same with you, and to render your labor easy, take by little and little the
food which lies on this Divine table, and instill it into your souls. On
this account I shall handle again the same words, not so as to say again
the same things, but to set before you only what yet remains. Come, then,
let us again apply our discourse to the introduction.

   "In the beginning was the Word, and the Word was with God." Why, when
all the other Evangelists had begun with the Dispensation(1); (for Matthew
says, "The Book of the generation of Jesus Christ, the Son of David"; and
Luke too relates to us in the beginning of his Gospel the events relating
to Mary; and in like manner Mark dwells on the same narratives, from that
point detailing to us the history of the Baptist;) why, when they began
with these matters, did John briefly and in a later place hint at them,
saying, "the Word was made flesh" (ver. 14.); and, passing by everything
else, His conception, His birth, His bringing up, His growth, at once
discourse to us concerning His Eternal Generation?

   I will now tell you what the reason of this is. Because the other
Evangelists had dwelt most on the accounts of His coming in the flesh,
there was fear lest some, being of grovelling minds, might for this reason
rest in these doctrines alone, as indeed was the case with Paul of
Samosata. In order, therefore, to lead away from this fondness for earth
those who were like to fall into it, and to draw them up towards heaven,
with good reason he commences his narrative from above, and from the
eternal subsistence. For while Matthew enters upon his relation from Herod
the king, Luke from Tiberius Caesar, Mark from the Baptism of John, this
Apostle, leaving alone all these things, ascends beyond all time or age.(2)
Thither darting forward the imagination of his hearers to the "WAS IN THE
BEGINNING," not allowing it to stay at any point, nor setting any limit, as
they did in Herod, and Tiberius, and John.

   And what we may mention besides as especially deserving our admiration
is, that John, though he gave himself up to the higher doctrine,(3) yet did
not neglect the Dispensation; nor were the others, though intent upon the
relation of this, silent as to the subsistence before the ages. With good
cause; for One Spirit It was that moved the souls of all; and therefore
they have shown great unanimity in their narrative. But thou, beloved, when
thou hast heard of "The Word," do not endure those who say, that He is a
work; nor those even who think, that He is simply a word. For many are the
words of God which angels execute, but of those words none is God; they all
are prophecies or commands, (for in Scripture it is usual to call the laws
of God His commands, and prophecies, words; wherefore in speaking of the
angels, he says, "Mighty in strength, fulfilling His word") (Ps. ciii. 20),
but this WORD is a Being with subsistence,(4) proceeding(5) without
affection(6) from the Father Himself. For this, as I before said, he has
shown by the term "Word." As therefore the expression, "In the beginning
was the Word," shows His Eternity, so "was in the beginning with God," has
declared to us His Co-eternity. For that you may not, when you hear "In the
beginning was the Word," suppose Him to be Eternal, and yet imagine the
life of the Father to differ from His by some interval and longer duration,
and so assign a beginning to the Only-Begotten, he adds, "was in the
beginning with God"; so eternally even as the Father Himself, for the
Father was never without the Word, but He was always God with God, yet Each
in His proper Person.(1)

   How then, one says, does John assert, that He was in the world, if He
was with God? Because He was both(2) with God and in the world also. For
neither Father nor Son are limited in any way. Since, if "there is no end
of His greatness" (Ps. cxlv. 3), and if "of His wisdom there is no number"
(Ps. cxlvii. 5), it is clear that there cannot be any beginning in time(3)
to His Essence. Thou hast heard, that "In the beginning God made the heaven
and the earth" (Gen. i. 1); what dost thou understand from this
"beginning"? clearly, that they were created before all visible things. So,
respecting the Only- Begotten, when you hear that He was "in the
beginning," conceive of him as before all intelligible things,(4) and
before the ages.

   But if any one say, "How can it be that He is a Son, and yet not
younger than the Father? since that which proceeds from something else
needs must be later than that from which it proceeds"; we will say that,
properly speaking, these are human reasonings; that he who questions on
this matter will question on others yet more improper;(5) and that to such
we ought not even to give ear. For our speech is now concerning God, not
concerning the nature of men, which is subject to the sequence and
necessary conclusions of these reasonings. Still, for the assurance of the
weaker sort, we will speak even to these points.

   [2.] Tell me, then, does the radiance of the sun proceed from the
substance(6) itself of the sun, or from some other source? Any one not
deprived of his very senses needs must confess, that it proceeds from the
substance itself. Yet, although the radiance proceeds from the sun itself,
we cannot say that it is later in point of time than the substance of that
body, since the sun has never appeared without its rays. Now if in the case
of these visible and sensible bodies there has been shown to be something
which proceeds from something else, and yet is not after that from whence
it proceeds; why are you incredulous in the case of the invisible and
ineffable Nature? This same thing there takes place, but in a manner
suitable to That Substance? For it is for this reason that Paul too calls
Him "Brightness" (Heb. i. 3); setting forth thereby His being from Him and
His Co-eternity. Again, tell me, were not all the ages, and every interval
created by Him? Any man not deprived of his senses must necessarily confess
this. There is no interval(9) therefore between the Son and the Father; and
if there be none, then He is not after, but Co-eternal with Him. For
"before" and "after" are notions implying time, since, without age or time,
no man could possibly imagine these words; but God is above times and ages.

   But if in any case you say that you have found a beginning to the Son,
see whether by the same reason and argument you are not compelled to reduce
the Father also to a beginning, earlier indeed, but still a beginning. For
when you have assigned to the Son a limit and beginning of existence, do
you not proceed upwards from that point, and say, that the Father was
before it? Clearly you do. Tell me then, what is the extent of the Father's
prior subsistence? For whether you say that the interval is little, or
whether you say it is great, you equally have brought the Father to a
beginning. For it is clear, that it is by measuring the space that you say
whether it is little or great; yet it would not be possible to measure it,
unless there were a beginning on either side; so that as far as you are
concerned you have given the Father a beginning, and henceforth, according
to your argument, not even the Father will be without beginning. See you
that the word spoken by the Saviour is true, and the saying everywhere
discovers its force? And what is that word? It is "He that honoreth not the
Son, honoreth not the Father." (John v. 23.)

   And I know indeed that what now has been said cannot by many be
comprehended, and therefore it is that in many places we avoid(10)
agitating questions of human reasonings, because the rest of the people
cannot follow such arguments, and if they could, still they have nothing
firm or sure in them. "For the thoughts of mortal men are miserable, and
our devices are but uncertain." (Wisd. ix. 14.) Still I should like to ask
our objectors, what means that which is said by the Prophet, "Before Me
there was no God formed, nor is there any after Me? (Isa. xliii. 10.) For
if the Son is younger than the Father, how, says He, "Nor is there(11) any
after me"? Will you take away the being of the Only-Begotten Himself? You
either must dare this, or admit one Godhead with distinct Persons of the
Father and Son.

   Finally, how could the expression, "All things were made by Him," be
true? For if there is an age older than He, how can that(12) which was
before Him have been made by Him? See ye to what daring the argument has
carried them, when once the truth has been unsettled? Why did not the
Evangelist say, that He was made from things that were not, as Paul
declares of all things, when he says, "Who calleth those things which be
not as though they were"; but says, "Was in the beginning"? (Rom. iv. 17.)
This is contrary to that; and with good reason. For God neither is made,(1)
nor has anything older; these are words of the Greeks.(2) Tell me this too:
Would you not say, that the Creator beyond all comparison excels His works?
Yet since that which is from things that were not is similar to them, where
is the superiority not admitting of comparison? And what mean the
expressions, "I am the first and I am the last" (Isa. xliv. 6); and,
"before Me was no other God formed"? (Isa. xliii. 10.) For if the Son be
not of the same Essence, there is another God; and if He be not Co-eternal,
He is after Him; and if He did not proceed from His Essence, clear it is
that He was made. But if they assert, that these things were said to
distinguish Him from idols, why do they not allow that it is to distinguish
Him from idols that he says, "the Only True God"? (John xvii. 3.) Besides,
if this was said to distinguish Him from idols, how would you interpret the
whole sentence? "After Me," He says, "is no other God." In saying this, He
does not exclude the Son, but that "After Me there is no idol God," not
that "there is no Son." Allowed, says he; what then? and the expression,
"Before Me was no other God formed," will you so understand, as that no
idol God indeed was formed before Him, but yet a Son was formed before Him?
What evil spirit would assert this? I do not suppose that even Satan
himself would do so.

   Moreover, if He be not Co-eternal with the Father, how can you say that
His Life is infinite? For if it have a beginning from before,(3) although
it be endless, yet it is not infinite; for the infinite must be infinite in
both directions. As Paul also declared, when he said, "Having neither
beginning of days, nor end of life" (Heb. vii. 3); by this expression
showing that He is both without beginning and without end. For as the one
has no limit, so neither has the other. In one direction there is no end,
in the other no beginning.

   [3.] And how again, since He is "Life," was there ever when He was not?
For all must allow, that Life both is always, and is without beginning and
without end, if It be indeed Life, as indeed It is. For if there be when It
is not, how can It be the life of others, when It even Itself is not?

   "How then," says one, "does John lay down a beginning by saying, 'In
the beginning was'?" Tell me, have you attended to the "In the beginning,"
and to the "was," and do you not understand the expression, "the Word was"?
What! when the Prophet says, "From everlasting(4) and to everlasting Thou
art" (Ps. xc. 2), does he say this to assign Him limits? No, but to declare
His Eternity. Consider now that the case is the same in this place. He did
not use the expression as assigning limits, since he did not say, "had a
beginning," but "was in the beginning"; by the word "was" carrying thee
forward to the idea that the Son is without beginning. "Yet observe," says
he, "the Father is named with the addition of the article, but the Son
without it." What then, when the Apostle says, "The Great God, and our
Saviour Jesus Christ" (Tit. ii. 13); and again, "Who is above all, God"?
(Rom. ix. 5.) It is true that here he has mentioned the Son, without the
article; but he does the same with the Father also, at least in his Epistle
to the Philippians (c. ii. 6), he says, "Who being in the form of God,
thought it not robbery to be equal with God"; and again to the Romans,
"Grace to you, and peace, from God our Father, and the Lord Jesus Christ."
(Rom. i. 7.) Besides, it was superfluous for it to be attached in that
place, when close(5) above it was continually attached to "the Word." For
as in speaking concerning the Father, he says, "God is a Spirit" (John iv.
24), and we do not, because the article is not joined to "Spirit," yet deny
the Spiritual Nature of God; so here, although the article is not annexed
to the Son, the Son is not on that account a less God. Why so? Because in
saying "God," and again "God," he does not reveal to us any difference in
this Godhead, but the contrary; for having before said, "and the Word was
God"; that no one might suppose the Godhead of the Son to be inferior, he
immediately adds the characteristics of genuine Godhead, including
Eternity, (for "He was," says he, "in the beginning with God,") and
attributing to Him the office of Creator. For "by Him were all things made,
and without Him was not anything made that was made"; which His Father also
everywhere by the Prophets declares to be especially characteristic of His
own Essence. And the Prophets are continually busy on this kind of
demonstration, not only of itself, but when they contend against the honor
shown to idols; "Let the gods perish," says one who have not made heaven
and earth" (Jer. x. 11): and again, "I have stretched out the heaven with
My hand" (Isa. xliv. 24); and it is as declaring it to be indicative of
Divinity, that He everywhere puts it. And the Evangelist himself was not
satisfied with these words, but calls Him "Life" too and "Light." If now He
was ever with the Father, if He Himself created all things, if He brought
all things into existence, and keeps together(1) all things, (for, this he
meant by "Life,") if He enlightens all things, who so senseless as to say,
that the Evangelist desired to teach an inferiority of Divinity by those
very expressions, by which, rather than by any others, it is possible to
express its equality and not differing? Let us not then confound the
creation with the Creator, lest we too hear it said of us, that." they
served the creature rather than the Creator" (Rom. i. 25); for although it
be asserted that this is said of the heavens, still in speaking of the
heavens he positively says, that we must not serve(2) the creature, for it
is a heathenish(3) thing.

   [4.] Let us therefore not lay ourselves under this curse. For this the
Son of God came, that He might rid us from this service; for this He took
the form of a slave, that He might free us from this slavery; for this He
was spit upon, for this He was buffeted, for this He endured the shameful
death. Let us not, I entreat you, make all these things of none effect, let
us not go back to our former unrighteousness, or rather to unrighteousness
much more grievous; for to serve the creature is not the same thing as to
bring down the Creator, as far at least as in us lies, to the meanness of
the creature. For He continues being such as He is; as says the Psalmist,
"Thou art the same, and Thy years shall not fail." (Ps. cii. 27.) Let us
then glorify Him as we have received from our fathers, let us glorify Him
both by our faith and by our works; for sound doctrines avail us nothing to
salvation, if our life is corrupt. Let us then order it according to what
is well-pleasing to God, setting ourselves far from all filthiness,
unrighteousness, and covetousness, as strangers and foreigners and aliens
to the things here on earth. If any have much wealth and possessions, let
him so use them as one who is a sojourner, and who, whether he will or not,
shall shortly pass from them. If one be injured by another, let him not be
angry forever, nay rather not even for a time. For the Apostle has not
allowed us more than a single day for the venting of anger.

   "Let not," says he, "the sun go down upon your wrath" (Eph. iv. 26);
and with reason; for it is matter for contentment that even in so short a
time nothing unpleasant take place; but if night also overtake us, what has
happened becomes more grievous, because the fire of our wrath is increased
ten thousand times by memory, and we at our leisure enquire into it more
bitterly. Before therefore we obtain this pernicious leisure and kindle a
hotter fire, he bids us arrest beforehand and quench the mischief. For the
passion of wrath is fierce, fiercer than any flame; and so we need much
haste to prevent the flame, and not allow it to blaze up high, for so this
disease becomes a cause of many evils. It has overturned whole Houses, it
has dissolved old companionships, and has worked tragedies not to be
remedied in a short moment of time. "For," saith one, "the sway of his fury
shall be his destruction." (Ecclus. i. 22.) Let us not then leave such a
wild beast unbridled, but put upon him a muzzle in all ways strong, the
fear of the judgment to come. Whenever a friend grieves thee, or one of
thine own family exasperates thee, think of the sins thou hast committed
against God, and that by kindness towards him thou makest that judgment
more lenient to thyself, ("Forgive," saith He, "and ye shall be forgiven")
(Luke vi. 37), and thy passion shall quickly skulk away.(4)

   And besides, consider this, whether there has been a time when thou
wert being carried away into ferocity, and didst control thyself, and
another time when thou hast been dragged along by the passion. Compare the
two seasons, and thou shalt gain thence great improvement. For tell me,
when didst thou praise thyself? Was it when thou wast worsted, or when thou
hadst the mastery? Do we not in the first case vehemently blame ourselves,
and feel ashamed. even when none reproves us, and do not many feelings of
repentance come over us, both for what we have said and done; but when we
gain the mastery, then are we not proud, and exult as conquerors? For
victory in the case of anger is, not the requiting evil with the like,
(that is utter defeat,) but the bearing meekly to be ill treated and ill
spoken of. To get the better is not to inflict but to suffer evil.
Therefore when angry do not say, "certainly I will retaliate," "certainly I
will be revenged"; do not persist in saying to those who exhort you to gain
a victory, "I will not endure that the man mock me, and escape clear." He
will never mock thee, except when thou avengest thyself; or if he even
should mock thee he will do so as a fool. Seek not when thou conquerest
honor from fools, but consider that sufficient which comes from men of
understanding. Nay, why do I set before thee a small and mean body of
spectators, when I make it up of men? Look up straight to God: He will
praise thee, and the man who is approved by Him must not seek honor from
mortals, Mortal honor often arises from flattery or hatred of others, and
brings no profit; but the decision of God is free from this inequality, and
brings great advantage to the man whom He approves. This praise then let us
follow after.

   Will you learn what an evil is anger? Stand by while others are
quarreling in the forum. In yourself you cannot easily see the disgrace of
the thing, because your reason is darkened and drunken; but when you are
clear from the passion, and while your judgment is sound, view your own
case in others. Observe, I pray you, the crowds collecting round, and the
angry men like maniacs acting shamefully in the midst. For when the passion
boils up within the breast, and becomes excited and savage, the mouth
breathes fire, the eyes emit fire, all the face becomes swollen, the hands
are extended disorderly, the feet dance ridiculously, and they spring at
those who restrain them, and differ nothing from madmen in their
insensibility to all these things; nay, differ not from wild asses, kicking
and biting. Truly a passionate man is not a graceful one.

    And then, when after this exceedingly ridiculous conduct, they return
home and come to themselves, they have the greater pain, and much fear,
thinking who were present when they were angry. For like raving men, they
did not then know the standers by, but when they have returned to their
right mind, then they consider, were they friends? were they foes and
enemies that looked on? And they fear alike about both; the first because
they will condemn them and give them more shame; the others because they
will rejoice at it. And if they have even exchanged blows, then their fear
is the more pressing; for instance, lest anything very grievous happen to
the sufferer; a fever follow and bring on death, or a troublesome swelling
rise and place him in danger of the worst. And, "what need" (say they) "had
I of fighting, and violence, and quarreling? Perish such things." And then
they curse the ill-fated business which caused them to begin, and the more
foolish lay on "wicked spirits," and "an evil hour," the blame of what has
been done; but these things are not from an evil hour, (for there is no
such thing as an evil hour,) nor from a wicked spirit, but from the
wickedness of those captured by the passion; they draw the spirits to them,
and bring upon themselves all things terrible. "But the heart swells," says
one, "and is stung by insults." I know it; and that is the reason why I
admire those who master this dreadful wild beast; yet it is possible if we
will, to beat off the passion. For why when our rulers insult us do we not
feel it? It is because fear counterbalances the passion, and frightens us
from it, and does not allow it to spring up at all. And why too do our
servants, though insulted by us in ten thousand ways, bear all in silence?
Because they too have the same restraint laid upon them. And think thou not
merely of the fear of God, but that it is even God Himself who then insults
thee, who bids thee be silent, and then thou wilt bear all things meekly,
and say to the aggressor, How can I be angry with thee? there is another
that restrains both my hand and my tongue; and the saying will be a
suggestion of sound wisdom, both to thyself and to him. Even now we bear
unbearable things on account of men, and often say to those who have
insulted us, "Such an one insulted me, not you." Shall we not use the same
caution in the case of God? How else can we hope for pardon? Let us say to
our soul, "It is God who holds our hands, who now insults us; let us not be
restive, let not God be less honored by us than men." Did ye shudder at the
word? I wish you would shudder not at the word only, but at the deed. For
God hath commanded us when buffeted not only to endure it, but even to
offer ourselves to suffer something worse; and we withstand Him with such
vehemence, that we not only refuse to offer ourselves to suffer evil, but
even avenge ourselves, nay often are the first to act on the offensive,(1)
and think we are disgraced if we do not the same in return. Yes, and the
mischief is, that when utterly worsted we think ourselves conquerors, and
when lying undermost and receiving ten thousand blows from the devil, then
we imagine that we are mastering him. Let us then, I exhort you, understand
what is the nature(2) of this victory, and this kind of nature(3) let us
follow after. To suffer evil is to get the crown. If then we wish to be
proclaimed victors by God, let us not in these contests observe the laws of
heathen games, but those of God, and learn to bear all things with
longsuffering; for so we may get the better of our antagonists, and obtain
both present and promised goods, through the grace and lovingkindness of
our Lord Jesus Christ, through whom and with whom to the Father and the
Holy Spirit be glory, power, and honor, now and ever, and world without
end. Amen.


HOMILY V: JOHN i. 3.

" All things were made by Him; and without Him was not anything made that
was made."

   [1.] MOSES in the beginning of the history and writings of the Old
Testament speaks to us of the objects of sense, and enumerates them to us
at length. For, "In the beginning," he says, "God made the heaven and the
earth," and then he adds, that light was created, and a second heaven and
the stars, the various kinds of living creatures, and, that we may not
delay by going through particulars, everything else. But this Evangelist,
cutting all short, includes both these things and the things which are
above these in a single sentence; with reason, because they were known to
his hearers, and because he is hastening to a greater subject, and has
instituted all his treatise, that he might speak not of the works but of
the Creator, and Him who produced them all. And therefore Moses, though he
has selected the smaller portion of the creation, (for he has spoken
nothing to us concerning the invisible powers,) dwells on these things;(1)
while John, as hastening to ascend to the Creator Himself, runs by both
these things, and those on which Moses was silent, having comprised them in
one little saying, "All things were made by Him." And that you may not
think that he merely speaks of all the things mentioned by Moses, he adds,
that "without Him was not anything made that was made." That is to say,
that of created things, not one, whether it be visible(2) or
intelligible(3) was brought into being without the power of the Son.

   For we will not put the full stop after "not anything," as the heretics
do. They, because they wish to make the Spirit created, say, "What was
made, in Him was Life"; yet so what is said becomes unintelligible. First,
it was not the time here to make mention of the Spirit, and if he desired
to do so, why did he state it so indistinctly? For how is it clear that
this saying relates to the Spirit? Besides, we shall find by this argument,
not that the Spirit, but that the Son Himself, is created by Himself. But
rouse yourselves, that what is said may not escape you; and come, let us
read for a while after their fashion, for so its absurdity will be clearer
to us. "What was made, in Him was Life." They say that the Spirit is
called" Life." But this "Life" is found to be also "Light," for he adds,
"And the Life was the Light of men." (Ver. 4.) Therefore, according to them
the "Light of men" here means the Spirit. Well, but when he goes on to say,
that "There was a man sent from God, to bear witness of that Light" (vers.
6, 7), they needs must assert, that this too is spoken of the Spirit; for
whom he above called "Word," Him as he proceeds he calls "God," and "Life,"
and "Light." This "Word" he says was "Life," and this "Life" was "Light."
If now this Word was Life, and if this Word and this Life became flesh,
then the Life, that is to say, the Word, "was made flesh, and we beheld"
Its "glory, the glory as of the Only-Begotten of the Father." If then they
say that the Spirit is here called "Life," consider what strange
consequences will follow. It will be the Spirit, not the Son, that was made
flesh; the Spirit will be the Only-Begotten Son.

   And those who read the passage so will fall, if not into this, yet in
avoiding this into another most strange conclusion. If they allow that the
words are spoken of the Son, and yet do not stop or read as we do, then
they will assert that the Son is created by Himself. Since, if "the Word
was Life," and "what was made in Him was Life"; according to this reading
He is created in Himself and through Himself. Then after some words
between, he has added, "And we beheld His glory, the glory as of the Only-
Begotten of the Father." (Ver. 14.) See, the Holy Spirit is found,
according to the reading of those who assert these things, to be also an
only-begotten Son, for it is concerning Him that all this declaration is
uttered by him. See when the word has swerved(4) from the truth, whither it
is perverted, and what strange consequences it produces!

   What then, says one, is not the Spirit "Light"? It is Light: but in
this place there is no mention of the Spirit. Since even God (the Father)
is called "Spirit," that is to say, incorporeal, yet God (the Father) is
not absolutely meant wherever "Spirit" is mentioned. And why do you wonder
if we say this of the Father? We could not even say of the Comforter, that
wherever "Spirit" (is mentioned), the Comforter is absolutely meant, and
yet this is His most distinctive name; still not always where Spirit (is
mentioned is) the Comforter (meant). Thus Christ is called "the power of
God" (1 Cor. i. 24), and "the wisdom of God"; yet not always where "the
power" and "the wisdom of God" are mentioned is Christ meant; so in this
passage, although the Spirit does give "Light," yet the Evangelist is not
now speaking of the Spirit.

   When we have shut them out from these strange opinions, they who take
all manner of pains to withstand the truth, say, (still clinging to the
same reading,) "Whatever came into existence(1) by him was life, because,"
says one, "whatever came into existence was life." What then do you say of
the punishment of the men of Sodom, and the flood, and hell fire, and ten
thousand like things? "But," says one, "we are speaking of the material
creation."(2) Well, these too belong entirely to the material creation. But
that we may out of our abundance(3) refute their argument, we will ask
them, "Is wood, life," tell me? "Is stone, life?" these things that are
lifeless and motionless? Nay, is man absolutely life? Who would say so? he
is not pure life,(4) but is capable of receiving life.

   [2.] See here again, an absurdity; by the same succession of
consequences we will bring the argument to such a point, that even hence
you may learn their folly. In this way they assert things by no means
befitting of the Spirit. Being driven from their other ground, they apply
those things to men, which they before thought to be spoken worthily of the
Spirit. However, let us examine the reading itself this way also. The
creature is now called "life," therefore, the same is "light," and John
came to witness concerning it. Why then is not he also "light"? He says
that "he was not that light" (ver. 8), and yet he belonged to created
things? How then is he not "light"? How was he" in the world, and the world
was made by him"? (Ver. 10.) Was the creature in the creature, and was the
creature made by the creature? But how did "the world know him not"? How
did the creature not know the creature? "But as many as received him, to
them gave he power to become the sons of God." (Ver. 12.) But enough of
laughter. For the rest I leave it to you to attack these monstrous
reasonings, that we may not seem to have chosen(5) to raise a laugh for its
own sake, and waste the time without cause. For if these things are neither
said of the Spirit, (and it has been shown that they are not,) nor of
anything created, and yet they still hold to the same reading, that
stranger conclusion than any which we before mentioned, will follow, that
the Son was made by Himself. For if the Son is the true Light, and this
Light was Life, and this Life was made in Him, this must needs be the
result according to their own reading. Let us then relinquish this reading,
and come to the recognized reading and explanation.(8)

   And what is that? It is to make the sentence end at "was made," and to
begin the next sentence with, "In Him was Life." What (the Evangelist) says
is this, "Without Him was not anything made that was made"; whatever
created thing was made, says he, was not made without Him. See you how by
this short addition he has rectified all the besetting(7) difficulties; for
the saying, that "without Him was not anything made," and then the adding,
"which was made," includes things cognizable by the intellect,(8) but
excludes the Spirit. For after he had said that "all things were made by
Him," and "without Him was not anything made," he needed this addition,
lest some one should say, "If all things were made by Him, then the Spirit
also was made." "I," he replies, "asserted that whatever was made was made
by Him, even though it be invisible, or incorporeal, or in the heavens. For
this reason, I did not say absolutely, 'all things,' but 'whatever was
made,' that is, 'created things,' but the Spirit is uncreated."

   Do you see the precision of his teaching? He has alluded to the
creation of material things, (for concerning these Moses had taught before
him,) and after bringing us to advance from thence to higher things, I mean
the immaterial and the invisible, he excepts the Holy Spirit from all
creation. And so Paul, inspired by the same grace, said, "For by Him were
all things created." (Col. i. 16.) Observe too here again the same
exactness. For the same Spirit moved this soul also. That no one should
except any created things from the works of God because of their being
invisible, nor yet should confound the Comforter with them, after running
through the objects of sense which are known to all, he enumerates also
things in the heavens, saying, "Whether they be thrones, or dominions, or
principalities, or powers"; for the expression "whether" subjoined to each,
shows to us nothing else but this, that "by Him all things were made, and
without Him was not anything made that was made."

   But if you think that the expression "by"(9) is a mark of inferiority,
(as making Christ an instrument,) hear him say, "Thou, Lord, in the
beginning, hast laid the foundation of the earth, and the heavens are the
work of Thy hands." (Ps. cii. 25.) He says of the Son what is said of the
Father in His character of Creator; which he would not have said, unless he
had deemed of Him as of a Creator, and yet not subservient to any. And if
the expression "by Him" is here used, it is put for no other reason but to
prevent any one from supposing the Son to be Unbegotten. For that in
respect of the title of Creator He is nothing inferior to the Father; hear
from Himself, where He saith, "As the Father raiseth up the dead and
quickeneth them, even so the Son quickeneth whom He will." (c. v. 21.) If
now in the Old Testament it is said of the Son, "Thou, Lord, in the
beginning hast laid the foundation of the earth," His title of Creator is
plain. But if you say that the Prophet spoke this of the Father, and that
Paul attributed to the Son what was said of the Father, even so the
conclusion is the same. For Paul would not have decided that the same
expression suited the Son, unless he had been very confident that between
Father and Son there was an equality of honor; since it would have been an
act of extremest rashness to refer what suited an incomparable Nature to a
nature inferior to, and falling short of it. But the Son is not inferior
to, nor falls short of, the Essence of the Father; and therefore Paul has
not only dared to use these expressions concerning Him, but also others
like them. For the expression "from Whom," which you decide to belong
properly to the Father alone, he uses also concerning the Son, when he
says, "from which all the body by joints and bands having nourishment
ministered, and knit together, increaseth with the increase of God." (Col.
ii. 19.)

   [3.] And he is not content with this only, he stops your mouths in
another way also, by applying to the Father the expression "by whom," which
you say is a mark of inferiority. For he says, "God is faithful, by whom ye
were called unto the fellowship of His Son" (1 Cor. i. 9): and again, "By
His will" (1 Cor. i. 1, &c.); and in another place, "For of Him, and
through Him, and to Him, are all things." (Rom. xi. 26.) Neither is the
expression "from(1) whom," assigned to the Son only, but also to the
Spirit; for the angel said to Joseph, "Fear not to take unto thee Mary thy
wife, for that which is conceived in her is of the Holy Ghost." (Matt. i.
20.) As also the Prophet does not deem it improper to apply to the Father
the expression "in whom,"(2) which belongs to the Spirit, when he says,
"In(3) God we shall do valiantly." (Ps. lx.. 12.) And Paul, "Making
request, if by any means now at length I might have a prosperous journey,
in the will of God, to come unto you." (Rom. i. 10.) And again he uses it
of Christ, saying, "In Christ Jesus." (Rom. vi. 11, 23, &c.) In short, we
may often and continually find these expressions interchanged;(4) now this
would not have taken place, had not the same Essence been in every instance
their subject. And that you may not imagine that the words, "All things
were made by Him," are in this case used concerning His miracles, (for the
other Evangelists have discoursed concerning these;) he farther goes on to
say, "He was in the world, and the world was made by Him"; (but not the
Spirit, for This is not of the number of created things, but of those above
all creation.)

   Let us now attend to what follows. John having spoken of the work of
creation, that "All things were made by Him, and without Him was not
anything made that was made," goes on to speak concerning His Providence,
where he saith, "In Him was Life." That no one may doubt how so many and so
great things were "made by Him," he adds, that "In Him was Life." For as
with the fountain which is the mother of the great deeps, however much you
take away you nothing lessen the fountain; so with the energy of the Only-
Begotten, however much you believe has been produced and made by it, it has
become no whir the less. Or, to use a more familiar example, I will
instance that of light, which the Apostle himself added immediately,
saying, "And the Life was the Light." As then light, however many myriads
it may enlighten, suffers no diminution of its own brightness; so also God,
before commencing His work and after completing it, remains alike
indefectible, nothing diminished, nor wearied by the greatness of the
creation. Nay, if need were that ten thousand, or even an infinite number
of such worlds be created, He remains the same, sufficient for them all not
merely to produce, but also to control them after their creation. For the
word "Life" here refers not merely to the act of creation, but also to the
providence (engaged) about the permanence of the things created; it also
lays down beforehand the doctrine of the resurrection, and is the
beginning(5) of these marvelous good tidings.(6) Since when "life" has come
to be with us, the power of death is dissolved; and when "light" has shone
upon us, there is no longer darkness, but life ever abides within us, and
death cannot overcome it. So that what is asserted of the Father might be
asserted absolutely of Him (Christ) also, that "In Him we live and move and
have our being." (Col. i. 16, 17.) As Paul has shown when he says, "By Him
were all things created," and "by Him all things consist"; for which reason
He has been called also "Root"(7) and "Foundation."(8)

   But when you hear that "In Him was Life," do not imagine Him a compound
Being, since farther on he says of the Father also, "As the Father hath
Life in Himself, so hath He given to the Son also to have Life" (John v.
26); now as you would not on account of this expression say that the Father
is compounded, so neither can you say so of the Son. Thus in another place
he says, that "God is Light" (1 John i. 5), and elsewhere (it is said),
that He "dwelleth in light unapproachable" (1 Tim. vi. 16); yet these
expressions are used not that we may suppose a compounded nature,(1) but
that by little and little we may be led up to the highest doctrines. For
since one of the multitude could not easily have understood how His life
was Life Impersonate,(2) he first used that humbler expression, and
afterwards leads them (thus) trained to the higher doctrine. For He who had
said that "He hath given Him (the Son) to have life" (c. v. 26); the Same
saith in another place, "I am the Life" (c. xiv. 6); and in another, "I am
the Light." (c. viii. 12.) And what, tell me, is the nature of this
"light"? This kind (of light) is the object not of the senses, but of the
intellect, enlightening the soul herself. And since Christ should hereafter
say, that "None can come unto Me except the Father draw him" (c. vi. 44);
the Apostle has in this place anticipated an objection, and declared that
it is He (the Son) who "giveth light" (ver. 9); that although you hear a
saying like this concerning the Father, you may not say that it belongs to
the Father only, but also to the Son. For, "All things," He saith, "which
the Father hath are Mine." (c. xvi. 15.)

   First then, the Evangelist hath instructed us respecting the creation,
after that he tells us of the goods relating to the soul which He supplied
to us by His coming; and these he has darkly described in one sentence,
when he says, "And the Life was the Light of men." (Ver. 4.) He does not
say, "was the light of the Jews," but universally "of men": nor did the
Jews only, but the Greeks also, come to this knowledge, and this light was
a common proffer made(3) to all. "Why did he not add 'Angels,' but said,
'of men'?" Because at present his discourse is of the nature of men, and to
them he came bearing glad tidings of good things.

   "And the light shineth in darkness." (Ver. 5.) He calls death and
error, "darkness." For the light which is the object of our senses does not
shine in darkness, but apart from it; but the preaching of Christ hath
shone forth in the midst of prevailing error, and made it to disappear. And
He by enduring death(4) hath so overcome death, that He hath recovered
those already held by it. Since then neither death overcame it, nor error,
since it is bright everywhere, and shines by its proper strength, therefore
he says,

   "And the darkness comprehended it not." For it cannot be overcome, and
will not dwell in souls which wish not to be enlightened.

   [4.] But let it not trouble thee that It took not all, for not by
necessity and force, but by will and consent(5) does God bring us to
Himself. Therefore do not thou shut thy doors against this light, and thou
shalt enjoy great happiness.(6) But this light cometh by faith, and when it
is come, it lighteth abundantly him that hath received it; and if thou
displayest a pure life (meet) for it, remains indwelling within
continually. "For," He saith, "He that loveth Me, will keep My
commandments; and I and My Father will come unto him, and make Our abode
with him." (John xiv. 23; slightly varied.) As then one cannot rightly
enjoy the sunlight, unless he opens his eyes; so neither can one largely
share this splendor, unless he have expanded the eye of the soul, and
rendered it in every way keen of sight.

   But how is this effected? Then when we have cleansed the soul from all
the passions. For sin is darkness, and a deep darkness; as is clear,
because men do it unconsciously and secretly. For, "every one that doeth
evil hateth the light, neither cometh to the light." (c. iii. 20.) And, "It
is a shame even to speak of those things which are done of them in secret."
(Eph. v. 12.) For, as in darkness a man knows neither friend nor foe, but
cannot perceive any of the properties of objects; so too is it in sin. For
he who desires to get more gain, makes no difference between friend and
enemy; and the envious regards with hostile eyes the man with whom he is
very intimate; and the plotter is at mortal quarrel with all alike. In
short, as to distinguishing the nature of objects, he who commits sin is no
better than men who are drunk or mad. And as in the night, wood, lead,
iron, silver, gold, precious stones, seem to us all alike on account of the
absence of the light which shows their distinctions; so he who leads an
impure life knows neither the excellence of temperance nor the beauty of
philosophy. For in darkness, as I said before, even precious stones if they
be displayed do not show their luster, not by reason of their own nature,
but because of the want of discernment in the beholders. Nor is this the
only evil which happens to us who are in sin, but this also, that we live
in constant fear: and as men walking in a moonless night tremble, though
none be by to frighten them; so those who work iniquity cannot have
confidence, though there be none to accuse them; but they are afraid of
everything, and are suspicious, being pricked by their conscience: all to
them is full of fear and distress,(1) they look about them at everything,
are terrified at everything. Let us then flee a life so painful, especially
since after this painfulness shall follow death; a deathless death, for of
the punishment in that place there will be no end; and in this life they
(who sin) are no better than madmen, in that they are dreaming of things
that have no existence. They think they are rich when they are not rich,
that they enjoy when they are not enjoying, nor do they properly perceive
the cheat until they are freed from the madness and have shaken off the
sleep. Wherefore Paul exhorts all to be sober, and to watch; and Christ
also commands the same. For he who is sober and awake, although he be
captured by sin, quickly beats it off; while he who sleeps and is beside
himself, perceives not how he is held prisoner of it.

   Let us then not sleep. This is not the season of night, but of day. Let
us therefore "walk honestly(2) as in the day" (Rom. xiii. 13); and nothing
is more indecent than sin. In point of indecency it is not so bad to go
about naked as in sin and wrong doing. That is not so great matter of
blame, since it might even be caused by poverty; but nothing has more shame
and less honor than the sinner. Let us think of those who come to the
justice-hall on some account of extortion, or overreaching;(3) how base and
ridiculous they appear to all by their utter shamelessness, their lies, and
audacity.(4) But we are such pitiable and wretched beings, that we cannot
bear ourselves to put on a garment awkwardly or awry; nay, if we see
another person in this state, we set him right; and yet though we and all
our neighbors are walking on our heads, we do not even perceive it. For
what, say, can be more shameful than a man who goes in to a harlot? what
more contemptible than an insolent, a foul-tongued or an envious man?
Whence then is it that these things do not seem so disgraceful as to walk
naked? Merely from habit. To go naked no one has ever willingly endured;
but all men are continually venturing on the others without any fear. Yet
if one came into an assembly of angels, among whom nothing of the sort has
ever taken place, there he would clearly see the great ridicule (of such
conduct). And why do I say an assembly of angels? Even in the very palaces
among us, should one introduce a harlot and enjoy her, or be oppressed by
excess of wine, or commit any other like indecency, he would suffer extreme
punishment. But if it be intolerable hat men should dare such things in
palaces, much more when the King is everywhere present, and observes what
is done, shall we if we dare them undergo severest chastisement. Wherefore
let us, I exhort you, show forth in our life much gentleness, much purity,
for we have a King who beholds all our actions continually. In order then
that this light may ever richly enlighten us, let us gladly accept(6) these
bright beams,(7) for so shall we enjoy both the good things present and
those to come, through the grace and lovingkindness of our Lord Jesus
Christ, by whom, and with whom, to the Father, and the Holy Spirit, be
glory for ever and ever. Amen.


HOMILY VI: JOHN i. 6.

"There was a man sent from God, whose name was John."

   [I.] HAVING in the introduction spoken to us things of urgent
importance(5) concerning God the Word, (the Evangelist) proceeding on his
road, and in order, afterwards comes to the herald of the Word, his
namesake John. And now that thou hearest that he was "sent from God," do
not for the future imagine that any of the words spoken by him are mere
man's words; for all that he utters is not his own, but is of Him who sent
him. Wherefore he is called(8) "messenger" (Mal. iii. 1), for the
excellence of a messenger is, that he say nothing of his own. But the
expression "was," in this place is not significative of his coming into
existence, but refers to his office of messenger; for "'there was' a man
sent from God," is used instead of "a man 'was sent' from God."

   How then do some say,(9) that the expression, "being in the form of
God" (Phil. ii. 6) is not used of His invariable likeness(1) to the Father,
because no article is added?(2) For observe, that the article is nowhere
added here. Are these words then not spoken of the Father? What then shall
we say to the prophet who says, that, "Behold, I send My messenger before
Thy face, who shall prepare Thy way" (Mal. iii. 1, as found in Mark i. 2)?
for the expressions "My" and "Thy" declare two Persons.

   Ver. 7. "The same came for a witness, to bear witness of that Light."

   What is this, perhaps one may say, the servant bear witness to his
Master? When then you see Him not only witnessed to by His servant, but
even coming to him, and with Jews baptized by him, will you not be still
more astonished and perplexed? Yet you ought not to be troubled nor
confused, but amazed at such unspeakable goodness. Though if any still
continue bewildered and confused, He will say to such art one what He said
to John, "Suffer it to be so now for thus it becometh us to fulfill all
righteousness" (Matt. iii. 15); and, if any be still further troubled,
again He will say to him too(4) what he said to the Jews, "But I receive
not testimony from man." (c. v. 34.) If now he needs not this witness, why
was John sent from God? Not as though He required his testimony --this were
extremest blasphemy. Why then? John himself informs us, when he says,

   "That all men through him might believe."

   And Christ also, after having said that "I receive not testimony from
man" (c. v. 34), in order that He may not seem to the foolish to clash
with(5) Himself, by declaring at one time "There is another that beareth
witness of Me and I know that his(6) witness is true" (c. v. 32) (for He
pointed to John;) and at another, "I receive not testimony from man" (c. v.
34); He immediately adds the solution of the doubt, "But these things I
say" for your own sake,(7) "that ye might be saved." As though He had said,
that "I am God, and the really-Begotten(8) Son of God, and am of that
Simple and Blessed Essence, I need none to witness to Me; and even though
none would do so, yet am not I by this anything diminished in My Essence;
but because I care for the salvation of the many,(9) I have descended to
such humility as to commit the witness of Me to a man." For by reason of
the groveling nature and infirmity of the Jews, the faith in Him would in
this way be more easily received, and more palatable.(10) As then He
clothed Himself with flesh, that he might not, by encountering men with the
unveiled Godhead, destroy them all; so He sent forth a man for His herald,
that those who heard might at the hearing of a kindred voice approach more
readily. For (to prove) that He had no need of that (herald's) testimony,
it would have sufficed that He should only have shown Himself who He was in
His unveiled Essence, and have confounded them all. But this He did not for
the reason I have before mentioned. He would have annihilated(11) all,
since none could have endured the encounter of that unapproachable
light.(12) Wherefore, as I said, He put on flesh, and entrusted the witness
(of Himself) to one of our fellow-servants, since He arranged(13) all for
the salvation of men, looking not only to His own honor, but also to what
might be readily received by, and be profitable to, His hearers. Which He
glanced at when He said, "These things I say" for your sake, "that ye might
be saved." (c. v. 34.) And the Evangelist using the same language as his
Master, after saying, "to bear witness of that Light," adds,

   "That all men through Him might believe." All but saying, Think not
that the reason why John the Baptist came to bear witness, was that he
might add aught to the trustworthiness of his Master. No; (He came,) that
by his means beings of his own class(14) might believe. For it is clear
from what follows, that he used this expression in his anxiety to remove
this suspicion beforehand, since he adds,

   Ver. 8. "He was not that Light."

   Now if he did not introduce this as setting himself against this
suspicion, then the expression is absolutely superfluous, and tautology
rather than elucidation of his teaching. For why, after having said that he
"was sent to bear witness of that Light," does he again say, "He was not
that Light"? (He says it,) not loosely or without reason; but, because, for
the most part, among ourselves, the person witnessing is held to be
greater, and generally more trustworthy than the person witnessed of;
therefore, that none might suspect this in the case of John, at once from
the very beginning he removes this evil suspicion, and having torn it up by
the roots, shows who this is that bears witness, and who is He who is
witnessed of, and what an interval there is between the witnessed of, and
the bearer of witness. And after having done this, and shown His
incomparable superiority, he afterwards proceeds fearlessly to the
narrative which remains; and after carefully removing whatever strange
(ideas) might secretly harbor(15) in the minds of the simpler sort, so
instills into all(1) easily and without impediment the word of doctrine in
its proper order.

   Let us pray then, that henceforth with the revelation of these thoughts
and rightness of doctrine, we may have also a pure life and bright
conversation,(2) since these things profit nothing unless good works be
present with us. For though we have all faith and all knowledge of the
Scriptures, yet if we be naked and destitute of the protection derived from
(holy) living, there is nothing to hinder us from being hurried into the
fire of hell, and burning for ever in the unquenchable flame. For as they
who have done good shall rise to life everlasting, so they who have dared
the contrary shall rise to everlasting punishment, which never has an end.
Let us then manifest all eagerness not to mar the gain which accrues to us
from a right faith by the vileness of our actions, but becoming well-
pleasing to Him by these also, boldly to look on Christ. No happiness can
be equal to this. And may it come to pass, that we all having obtained(7)
what has been mentioned, may do all to the glory of God; to whom, with the
Only-Begotten Son and the Holy Ghost, be glory for ever and ever. Amen.


HOMILY VII: JOHN i. 9.

   That was the true Light, which lighteth every man that cometh into the
world."

   [1.] THE reason, O children greatly beloved, why we entertain you
portion by portion with the thoughts taken from the Scriptures, and do not
at once pour all forth to you, is, that the retaining what is successively
set before you may be easy. For even in building, one who before the first
stones are settled lays on others, constructs(3) a rotten wall altogether,
and easily thrown down while one who waits that the mortar may first get
hard, and so adds what remains little by little, finishes the whole house
firmly, and makes it strong, not one to last for a short time, or easily to
fall to pieces. These builders we imitate,(4) and in like manner build up
your souls. For we fear lest, while the first foundation is but newly laid,
the addition of the succeeding speculations(5) may do harm to the former,
through the insufficiency of the intellect to contain them all at once.

   What now is it that has been read to us today?

   "That was the true Light, which lighteth every man that cometh into the
world." For since above in speaking of John he said, that he came "to bear
witness of that Light"; and that he was sent in these our days;(6) lest any
one at hearing this should, on account of the recent coming of the witness,
conceive some like suspicion concerning Him, who is witnessed of, he has
carried up the imagination, and transported it to that existence which is
before all beginning, which has neither end nor commencement.

   "And how is it possible," says one, "that being a Son, He should
possess this (nature)?" We are speaking of God, and do you ask how? And do
you not fear nor shudder? Yet should any one ask you, "How should our souls
and bodies have endless life in the world to come?(8)" you will laugh at
the question, on the ground that it does not belong to the intellect of man
to search into such questions, but that he ought only to believe, and not
to be over-curious on the subject mentioned, since he has a sufficient
proof of the saying, in the power of Him who spake it. And if we say, that
He, who created our souls and bodies, and who incomparably excels all
created things, is without beginning, will you require us to say" How?" Who
could assert this to be the act of a well-ordered soul, or of sound reason?
you have heard that "That was the true Light": why are you vainly and
rashly striving to overshoot(9) by force of reasoning this Life which is
unlimited? You cannot do it. Why seek what may not be sought? Why be
curious about what is incomprehensible? Why search what is unsearchable?
Gaze upon the very source of the sunbeams. You cannot; yet you are neither
vexed nor impatient at your weakness; how then have you become so daring
and headlong in greater matters? The son of thunder, John who sounds(10)
the spiritual trumpet, when he had heard from the Spirit the was, enquired
no farther. And are you, who share not in his grace, but speak from your
own wretched reasonings, ambitious to exceed the measure of his knowledge?
Then for this very reason you will never be able even to reach to the
measure of his knowledge. For this is the craft of the devil: he leads away
those who obey him from the limits assigned by God, as though to things
much greater: but when, having enticed us by these hopes, he has cast us
out of the grace of God, he not only gives nothing more, (how can he, devil
as he is?) but does not even allow us to return again to our former
situation, where we dwelt safely and surely, but leads us about in all
directions wandering and not having any standing ground. So he caused the
first created man to be banished from the abode of Paradise. Having puffed
him up with the expectation of greater knowledge and honor, he expelled him
from what he already possessed in security. For he not only did not become
like a god as (the devil) promised him, but even fell beneath the dominion
of death; having not only gained no further advantage by eating of the
tree, but having lost no small portion of the knowledge which he possessed,
through hope of greater knowledge. For the sense of shame, and the desire
to hide himself because of his nakedness, then came upon him, who before
the cheat was superior to all such shame; and this very seeing himself to
be naked, and the need for the future of the covering of garments, and many
other infirmities,(1) became thenceforth natural to him. That this be not
our case, let us obey God, continue in His commandments, and not be busy
about anything beyond them, that we may not be cast out from the good
things already given us. Thus they have fared (of whom we speak). For
seeking to find a beginning of the Life which has no beginning, they lost
what they might have retained. They found not what they sought, (this is
impossible,) and they fell away from the true faith concerning the Only-
Begotten.

   Let us not then remove the eternal bounds which our fathers set, but
let us ever yield to the laws of the Spirit; and when we hear that "That
was the true Light," let us seek to discover nothing more. For it is not
possible to pass beyond this saying. Had His generation been like that of a
man, needs must there have been an interval between the begetter and the
begotten; but since it is in a manner ineffable and becoming God, give up
the "before" and the "after," for these are the names of points in time,
but the Son is the Creator even of all ages.(2)

   [2.] "Then," says one, "He is not Father, but brother." What need,
pray? If we had asserted that the Father and the Son were from a different
root, you might have then spoken this well. But, if we flee this impiety,
and say the Father, besides being without beginning, is Unbegotten also,
while the Son, though without beginning, is Begotten of the Father, what
kind of need that as a consequence of this idea, that unholy assertion
should be introduced? None at all. For He is an Effulgence: but an
effulgence is included in the idea of the nature whose effulgence it is.
For this reason Paul has called Him so, that you may imagine no interval
between the Father and the Son. (Heb. i. 3.) This expression(3) therefore
is declaratory of the point; but the following part of the proof quoted,
corrects an erroneous opinion which might beset simple men. For, says the
Apostle, do not, because you have heard that he is an Effulgence, suppose
that He is deprived of His proper person; this is impious, and belongs to
the madness of the Sabellians, and of Marcellus' followers. We say not so,
but that He is also in His proper Person. And for this reason, after having
called Him "Effulgence," Paul has added that He is "the express image of
His Person" (Heb. i. 3), in order to make evident His proper Personality,
and that He belongs to the same Essence of which He is also the express
image. For, as I before(4) said, it is not sufficient by a single
expression to set before men the doctrines concerning God, but it is
desirable that we bring many together, and choose from each what is
suitable. So shall we be able to attain to a worthy telling of His glory,
worthy, I mean, as regards our power; for if any should deem himself able
to speak words suitable to His essential worthiness, and be ambitious to do
so, saying, that he knows God as God knows Himself, he it is who is most
ignorant of God.

   Knowing therefore this, let us continue steadfastly to hold what "they
have delivered unto us, which from the beginning were eye-witnesses, and
ministers of the word." (Luke i. 2.) And let us not be curious beyond: for
two evils will attend those who are sick of this disease, (curiosity,) the
wearying themselves in vain by seeking what it is impossible to find, and
the provoking God by their endeavors to overturn the bounds set by Him. Now
what anger this excites, it needs not that you who know should learn from
us. Abstaining therefore from their madness, let us tremble at His words,
that He may continually build us up. For, "upon whom shall I look "(Isa.
lxvi. 2, LXX.), saith He, "but upon the lowly, and quiet, and who feareth
my words?" Let us then leave this pernicious curiosity, and bruise our
hearts, let us mourn for our sins as Christ commanded, let us be pricked at
heart(5) for our transgressions, let us reckon up exactly all the wicked
deeds, which in time past we have dared, and let us earnestly strive to
wipe them off in all kinds of ways.

   Now to this end God hath opened to us many ways. For, "Tell thou
first," saith He, "thy sins, that thou mayest be justified" (Isa. xliii.
26(1)); and again, "I said, I have declared mine iniquity unto Thee, and
Thou hast taken(2) away the unrighteousness of my heart" (Ps. xxxii. 5,
LXX.); since a continual accusation and remembrance of sins contributes not
a little to lessen their magnitude. But there is another more prevailing
way than this; to bear malice against none of those who have offended
against us, to forgive their trespasses to all those who have trespassed
against us. Will you learn a third? Hear Daniel, saying, "Redeem thy sins
by almsdeeds, and thine iniquities by showing mercy to the poor." (Dan. iv.
27, LXX.) And there is another besides this; constancy in prayer, and
persevering attendance on the intercessions(3) made with God. In like
manner fasting brings to us some, and that not small comfort and release
from sins committed,(4) provided it be attended with kindness to others,
and quenches the vehemence of the wrath of God. (1 Tim. ii. 1.) For "water
will quench a blazing fire, and by almsdeeds sins are purged away."
(Ecclus. iii. 30, LXX.)

   Let us then travel along all these ways; for if we give ourselves
wholly to these employments, if on them we spend our time, not only shall
we wash off our bygone transgressions, but shall gain very great profit for
the future. For we shall not allow the devil to assault us with leisure
either for slothful living, or for pernicious curiosity, since by these
among other means, and in consequence of these, he leads us to foolish
questions and hurtful disputations, from seeing us at leisure, and idle,
and taking no forethought for excellency of living. But let us block up
this approach against him, let us watch, let us be sober, that having in
this short time toiled a little, we may obtain eternal goods in endless
ages, by the grace and lovingkindness of our Lord Jesus Christ; by whom and
with whom to the Father and the Holy Ghost, be glory for ever and ever.
Amen.


HOMILY VIII: JOHN i. 9.

   "That was the true Light, which lighteth every man that cometh into the
world."

   [1.] NOTHING hinders us from handling to-day also the same words, since
before we were prevented by the setting forth of doctrines, from
considering all that was read. Where now are those who deny that He is true
God? for here He is called" the true Light" (c. xiv. 6), and elsewhere
very" Truth" and very "Life." That saying we will discuss more clearly when
we come to the place; but at present we must for a while be speaking to
your Charity of that other matter.

   If He "lighteth every man that cometh into the world," how is it that
so many continue unenlightened? for not all have known the majesty of
Christ. How then doth He "light every man"? He lighteth all as far as in
Him lies. But if some, wilfully closing the eyes of their mind, would not
receive the rays of that Light, their darkness arises not from the nature
of the Light, but from their own wickedness, who willfully deprive
themselves of the gift. For the grace is shed forth upon all, turning
itself back neither from Jew, nor Greek, nor Barbarian, nor Scythian, nor
free, nor bond, nor male, nor female, nor old, nor young, but admitting all
alike, and inviting with an equal regard. And those who are not willing to
enjoy this gift, ought in justice to impute their blindness to themselves;
for if when the gate is opened to all, and there is none to hinder, any
being willfully evil(5) remain without, they perish through none other, but
only through their own wickedness.

   Ver. 10. "He was in the world."

   But not as of equal duration with the world. Away with the thought.
Wherefore he adds, "And the world was made by Him"; thus leading thee up
again to the eternal(6) existence of the Only-Begotten. For he who has
heard that this universe is His work, though he be very dull, though he be
a hater, though he be an enemy of the glory of God, will certainly, willing
or unwilling, be forced to confess that the maker is before his works.
Whence wonder always comes over me at the madness of Paul of Samosata, who
dared to look in the face so manifest a truth, and voluntarily threw
himself down the precipice.(1) For he erred not ignorantly but with full
knowledge, being in the same case as the Jews. For as they, looking to men,
gave up sound faith, knowing that he was the only-begotten Son of God, but
not confessing Him, because of their rulers, lest they should be cast out
of the synagogue; so it is said that he, to gratify a certain woman,(2)
sold his own salvation. A powerful thing, powerful indeed, is the tyranny
of vainglory; it is able to make blind the eyes even of the wise, except
they be sober; for if the taking of gifts can effect this, much more will
the yet more violent feeling of this passion. Wherefore Jesus said to the
Jews, "How can ye believe, which receive honor one of another, and seek not
the honor that cometh from God only?" (c. v. 44.)

   "And the world knew Him not." By "the world" he here means the
multitude, which is corrupt, and closely attached(3) to earthly things, the
common(4) turbulent, silly people. For the friends and favorites(5) of God
all knew Him, even before His coming in the flesh. Concerning the Patriarch
Christ Himself speaks by name, "that your father Abraham rejoiced to see My
day, and he saw it, and was glad." (c. viii. 56.) And concerning David,
confuting the Jews He said, "How then doth David in spirit call Him Lord,
saying, the Lord said unto my Lord, Sit Thou on My right hand." (Matt.
xxii. 43; Mark xii. 36; Luke xx. 42.) And in many places, disputing with
them, He mentions Moses; and the Apostle (mentions) the rest of the
prophets; for Peter declares, that all the prophets from Samuel knew Him,
and proclaimed beforehand His coming afar off, when he says, "All the
prophets from Samuel and those that follow after, as many as have spoken,
have likewise foretold of these days." (Acts iii. 24.) But Jacob and his
father, as well as his grandfather, He both appeared to and talked with,
and promised that He would give them many and great blessings, which also
He brought to pass.

   "How then," says one, "did He say Himself, 'Many prophets have desired
to see those things which ye see, and have not seen them; and to hear those
things which ye hear, and have not heard them'? (Luke x. 24.) Did they then
not share in the knowledge of Him?" Surely they did; and I will endeavor to
make this plain from, this very saying, by which some think that they are
deprived of it. "For many," He saith, "have desired to see the things which
ye see." So that they knew that He would come [to men] from heaven, and
would live and teach(6) as He lived and taught; for had they not known,
they could have not desired, since no one can conceive desire for things of
which he has no idea; therefore they knew the Son of Man, and that He would
come among men. What then are the things which they did not hear? What
those which they did not know? The things which ye now see and hear. For if
they did hear His voice and did see Him, it was not in the Flesh, not among
men; nor when He was living so familiarly, and conversing so frankly with
them? And indeed He to show this said not simply, "to see" "Me": but what?
"the things which ye see"; nor "to hear" "Me": but what? "the things which
ye hear."(8) So that if they did not behold His coming in the Flesh, still
they knew that it would be, and they desired it, and believed on Him
without having seen Him in the Flesh.

   When therefore the Greeks bring charges such as these against us, and
say; "What then did Christ in former time, that He did not look upon the
race of men? And for what possible reason did He come at last to assist in
our salvation, after neglecting us so long?" we will reply, that before
this He was in the world, and took thought for His works, and was known to
all who were worthy. But if ye should say, that, because all did not then
know Him, because He was only known by those noble and excellent persons,
therefore He was not acknowledged; at this rate you will not allow that He
is worshiped even now, since even now all men do not know Him. But as at
present no one, because of those who do not know Him, would refuse credit
to those who do, so as regards former times, we must not doubt that He was
known to many, or rather to all of those noble and admirable persons.

   [2.] And if any one say, "Why did not all men give heed to Him? nor all
worship Him, but the just only?" I also will ask, why even now do not all
men know him? But why do I speak of Christ, when not all men knew His
Father then, or know Him now? For some say, that all things are borne along
by chance, while others commit the providence of the universe to devils.
Others invent another God besides Him, and some blasphemously assert, that
His is an opposing power,(9) and think that His laws are the laws of a
wicked daemon. What then? Shall we say that He is not God because their are
some who say so? And shall we confess Him to be evil? for there are some
who even so blaspheme Him. Away with such mental wandering, such utter
insanity. If we should delineate(1) doctrines according to the judgment of
madmen, there is nothing to hinder us from being mad ourselves with most
grievous madness. No one will assert, looking to those who have weak
vision, that the sun is injurious to the eyes, but he will say that it is
fitted to give light, drawing his judgments from persons in health. And no
one will call honey bitter, because it seems so to the sense of the sick.
And will any, from the imaginations of men diseased (in mind) decide that
God either is not, or is evil; or that He sometimes indeed exerts His
Providence, sometimes doth not so at all? Who can say that such men are of
sound mind, or deny that they are beside themselves, delirious, utterly
mad?

   "The world," he says, "knew Him not"; but they of whom the world was
not worthy knew Him. And having spoken of those who knew Him not, he in a
short time puts the cause of their ignorance; for he does not absolutely
say, that no one knew Him, but that "the world knew him not"; that is,
those persons who are as it were nailed to the world alone, and who mind
the things of the world. For so Christ was wont to call them; as when He
says, "O Holy(2) Father, the world hath not known Thee." (c. xvii. 25.) The
world then was ignorant, not only of Him, but also of His Father, as we
have said; for nothing so darkens(3) the mind as to be closely attached(4)
to present things.

   Knowing therefore this, remove yourselves from the world, and tear
yourselves as much as possible from carnal things, for the loss which comes
to you from these lies not in common matters, but in what is the chief of
goods. For it is not possible for the man who clings strongly to the things
of the present life really(5) to lay hold on those in heaven, but he who is
earnest about the one must needs lose the other. "Ye cannot," He says,
"serve God and Mammon" (Matt. vi. 24), for you must hold to the one and
hate the other. And this too the very experience of the things proclaims
aloud. Those, for instance, who deride the lust of money, are especially
the persons who love God as they ought, just as those who respect that
sovereignty (of Mammon), are the men who above all others have the
slackest(6) love for Him. For the soul when made captive once for all(7) by
covetousness, will not easily or readily refuse doing or saying any of the
things which anger God, as being the slave of another master, and one who
gives all his commands in direct opposition to God. Return then at length
to your sober senses, and rouse yourselves, and calling to mind whose
servants we are, let us love His kingdom only; let us weep, let us wail for
the times past in which we were servants of Mammon; let us cast off once
for all his yoke so intolerable, so heavy, and continue to bear the light
and easy yoke of Christ. For He lays no such commands upon us as Mammon
does. Mammon bids us be enemies to all men, but Christ, on the contrary, to
embrace and to love all. The one having nailed us to the clay and the
brickmaking, (for gold is this,) allows us not even at night to take breath
a little; the other releases us from this excessive and insensate care, and
bids us gather treasures in heaven, not by injustice towards others, but by
our own righteousness. The one after our many toils and sufferings is not
able to assist us when we are punished in that place? and suffer because of
his laws, nay, he increases the flame; the other, though He command us to
give but a cup of cold water, never allows us to lose our reward and
recompense even for this, but repays us with great abundance. How then is
it not extremest folly to slight a rule so mild, so full of all good
things, and to serve a thankless, ungrateful tyrant, and one who neither in
this world nor in the world to come is able to help those who obey and give
heed to him. Nor is this the only dreadful thing, nor is this only the
penalty, that he does not defend them when they are being punished; but
that besides this, he, as I before said, surrounds those who obey him with
ten thousand evils. For of those who are punished in that place, one may
see that the greater part are punished for this cause, that they were
slaves to money, that they loved gold, and would not assist those who
needed. That we be not in this case, let us scatter, let us give to the
poor, let us deliver our souls from hurtful cares in this world, and from
the vengeance, which because of these things is appointed for us in that
place. Let us store up righteousness in the heavens. Instead of riches upon
earth, let us collect treasures impregnable, treasures which can accompany
us on our journey to heaven, which can assist us in our peril, and make the
Judge propitious at that hour. Whom may we all have gracious unto us, both
now and at that day, and enjoy with much confidence(10) the good things
prepared in the heavens for those who love Him as they ought, through the
grace and lovingkindness of our Lord Jesus Christ, with whom, to the Father
and the Holy Ghost, be glory, now and ever, and world without end. Amen.


HOMILY IX: JOHN i. 11

"He came unto His own, and His own received Him not."

   [1.] IF ye remember our former reflections, we shall the more zealously
proceed with the building up(1) of what remains, as doing so for great
gain. For so will our discourse be more intelligible to you who remember
what has been already said, and we shall not need much labor, because you
are able through your great love of learning to see more clearly into what
remains. The man who is always losing what is given to him will always need
a teacher, and will never know anything; but he who retains what he has
received, and so receives in addition what remains, will quickly. be a
teacher instead of a learner, and useful not only to himself, but to all
others also; as, conjecturing from their great readiness to hear, I
anticipate that this assembly will specially be. Come then, let us lay up
in your souls, as in a safe treasury, the Lord's money, and unfold, as far
as the grace of the Spirit may afford us power, the words this day set
before us.

   He (St. John) had said, speaking of the old times, that" the world knew
him not" (ver. 10); afterwards he comes down in his narrative to the times
of the proclamation (of the Gospel), and says, "He came to His own, and His
own received Him not," now calling the Jews "His own," as His peculiar
people, or perhaps even all mankind, as created by Him. And as above, when
perplexed at the folly of the many, and ashamed of our common nature, he
said that "the world by Him was made," and having been made, did not
recognize its Maker; so here again, being troubled beyond bearing(2) at the
stupidity of the Jews and the many, he sets forth the charge in a yet more
striking manner, saying, that "His own received Him not," and that too when
"He came to them." And not only he, but the prophets also, wondering, said
the very same, as did afterwards Paul, amazed at the very same things. Thus
did the prophets cry aloud in the person of Christ, saying, "A people whom
I have not known, have served Me; as soon as they heard Me, they obeyed Me;
the strange children have dealt falsely with Me.(3) The strange children
have waxed aged, and have halted from their paths." (Ps. xviii. 43-45,
LXX.) And again, "They to whom it had not been told concerning Him, shall
see, and they which had not heard, shall understand." And," I was found of
them that sought Me not" (Isa. lii. 15); "I was made manifest unto them
that asked not after me." (Isa. xlv. 1, as quoted Rom. x. 20.) And Paul, in
his Epistles to the Romans, has said, "What then? Israel hath not obtained
that which he seeketh for: but the election hath obtained it." (Rom. xi.
7.) And again; "What shall we say then? That the Gentiles which followed
not after righteousness, have attained unto righteousness: but Israel which
followed after the law of righteousness, hath not attained to the law of
righteousness." (Rom. ix. 30.)

   For it is a thing indeed worthy of our amazement, how they who were
nurtured in (knowledge of) the prophetical books, who heard Moses every day
telling them ten thousand things concerning the coming of the Christ, and
the other prophets afterwards, who moreover themselves beheld Christ
Himself daily working miracles among them, giving up His time(4) to them
alone, neither as yet allowing His disciples to depart into the way of the
Gentiles, or to enter into a city of Samaritans, nor doing so Himself, but
everywhere(5) declaring that He was sent to the lost sheep of the house of
Israel (Matt. x. 5): how, (I say), while they saw the signs, and heard the
Prophets, and had Christ Himself continually putting them in remembrance,
they yet made themselves once for all so blind and dull, as by none of
these things to be brought to faith in Christ. (Matt. xv. 24.) While they
of the Gentiles, who had enjoyed none of these things, who had never heard
the oracles of God, not, as one may say, so much as in a dream, but ever
ranging among the fables of madmen, (for heathen philosophy is this,)
having ever in their hands(6) the sillinesses of their poets, nailed to
stocks and stones, and neither in doctrines nor in conversation(7)
possessing anything good or sound. (For their way of life was more impure
and more accursed than their doctrine. As was likely; for when they saw
their gods delighting in all wickedness, worshiped by shameful words, and
more shameful deeds, reckoning this festivity and praise, and moreover
honored by foul murders, and child-slaughters, how should not they emulate
these things?) Still, fallen as they were as low as the very depth of
wickedness, on a sudden, as by the agency of some machine, they have
appeared to us shining from on high, and from the very summit of heaven.

   How then and whence came it to pass? Hear Paul telling you. For that
blessed person searching exactly into these things, ceased not until he had
found the cause, and had declared it to all others. What then is it? and
whence came such blindness upon the Jews? Hear him who was entrusted with
this stewardship declare. What then does he say in resolving this doubt of
the many? (1 Cor. ix. 17.) "For they," says he, "being ignorant of God's
righteousness and going about to establish their own righteousness, have
not submitted themselves unto the righteousness of God." (Rom. x. 3.)
Wherefore they have suffered this. And again, explaining the same matter in
other terms, he says, "What shall we say then? That the Gentiles which
followed not after righteousness, have attained unto righteousness, even
the righteousness which is of faith; but Israel, which followed after the
law of righteousness, hath not attained to the law of righteousness.
Wherefore? Because they sought it not by faith. For they stumbled at that
stumbling stone." (Rom. ix. 30, 32.) His meaning is this: "These men's
unbelief has been the cause of their misfortunes, and their haughtiness was
parent of their unbelief." For when having before enjoyed greater
privileges than the heathen,(1) through having received the law, through
knowing God, and the rest which Paul enumerates, they after the coming of
Christ saw the heathen and themselves called on equal terms through faith,
and after faith received one of the circumcision in nothing preferred to
the Gentile, they came to envy and were stung by their haughtiness, and
could not endure the unspeakable and exceeding lovingkindness of the Lord.
So this has happened to them from nothing else but pride, and wickedness,
and unkindness.

   [2.] For in what, O most foolish of men, are ye injured by the care(2)
bestowed on others? How are your blessings made less through having others
to share the same? But of a truth wickedness is blind, and cannot readily
perceive anything that it ought. Being therefore stung by the prospect of
having others to share the same confidence,(3) they thrust a sword against
themselves, and cast themselves out from the lovingkindness of God. And
with good reason. For He saith, "Friend, I do thee no wrong, I will give to
'these also' even as unto thee." (Matt. xx. 14.) Or rather, these Jews are
not deserving even of these words. For the man in the parable if he was
discontented, could yet speak of the labors and weariness, the heat and
sweat, of a whole day. But what could these men have to tell? nothing like
this, but slothfulness and profligacy and ten thousand evil things of which
all the prophets continued ever to accuse them, and by which they like the
Gentiles had offended against God. And Paul declaring this says, "For there
is no difference between the few and the Greek: For all have sinned, and
come short of the glory of God: being justified freely by His grace." (Rom.
x. 12; Rom. iii, 22-24.) And on this head he treats profitably and very
wisely throughout that Epistle. But in a former part of it he proves that
they are worthy of still greater punishment. "For as many as have sinned in
the law shall be judged by the law" (Rom. ii. 12); that is to say, more
severely, as having for their accuser the law as well as nature. And not
for this only, but for that they have been the cause that God is blasphemed
among the Gentiles: "My(4) Name," He saith, "is blasphemed among the
Gentiles through you." (Rom. ii. 24; Isa. lii. 5.)

   Since now this it was that stung them most, (for the thing appeared
incredible even to those of the circumcision who believed, and therefore
they brought it as a charge against Peter, when he was come up to them from
Cesarea, that he "went in to men uncircumcised, and did eat with them"
(Acts xi. 3); and after that they had learned the dispensation of God, even
so still(5) they wondered how "on the Gentiles also was poured out the gift
of the Holy Ghost" (Acts x. 45): showing by their astonishment that they
could never have expected so incredible a thing,) since then he knew that
this touched them nearest, see how he has emptied(6) their pride and
relaxed(7) their highly swelling insolence. For after having discoursed on
the case of the heathen,(8) and shown that they had not from any quarter
any excuse, or hope of salvation, and after having definitely charged them
both with the perversion(9) of their doctrines and the uncleanness of their
lives, he shifts his argument to the Jews; and(10) after recounting all the
expressions of the Prophet, in which he had said that they were polluted,
treacherous, hypocritical persons, and had "altogether become
unprofitable," that there was "none" among them "that seeketh after God,"
that they had "all gone out of the way" (Rom. iii. 12), and the like, he
adds, "Now we know that what things soever the law saith, it saith to them
who are under the law: that every mouth may be stopped, and all the world
may become guilty before God." (Rom. iii. 19.) "For all have sinned, and
come short of the glory of God." (Rom. iii. 23.)

   Why then exaltest thou thyself, O Jew? why art thou high minded? for
thy mouth also is stopped, thy boldness also is taken away, thou also with
all the world art become guilty, and, like others, art placed in need of
being justified freely. Thou oughtest surely even if thou hadst stood
upright and hadst had great boldness with God, not even so to have envied
those who should be pitied and saved through His lovingkindness. This is
the extreme of wickedness, to pine at the blessings of others; especially
when this was to be effected without any loss of thine. If indeed the
salvation of others had been prejudicial to thy advantages, thy grieving
might have been reasonable; though not even then would it have been so to
one who had learned true. wisdom.(1) But if thy reward is not increased by
the punishment of another, nor diminished by his welfare, why dost thou
bewail thyself because that other is freely saved? As I said, thou oughtest
not, even wert thou (one) of the approved, to be pained at the salvation
which cometh to the Gentiles through grace. But when thou, who art guilty
before thy Lord of the same things as they, and hast thyself offended, art
displeased at the good of others, and thinkest great things, as if thou
alone oughtest to be partaker of the grace, thou art guilty not only of
envy and insolence, but of extreme folly, and mayest be liable to all the
severest torments; for thou hast planted within thyself the root of all
evils, pride.

   Wherefore a wise man has said, "Pride is the beginning of sin" (Ecclus.
x. 13): that is, its root, its source, its mother. By this the first
created was banished from that happy abode: by this the devil who deceived
him had fallen from that height of dignity; from which that accursed one,
knowing that the nature of the sin was sufficient to cast down even from
heaven itself, came this way when he labored to bring down Adam from such
high honor. For having puffed him up with the promise that he should be as
a God, so he broke him down, and cast him down into the very gulfs of
hell.(2) Because nothing so alienates men from the lovingkindness of God,
and gives them over to the fire of the pit,(3) as the tyranny of pride. For
when this is present with us, our whole life becomes impure, even though we
fulfill temperance, chastity, fasting, prayer, almsgiving, anything. For,
"Every one," saith the wise man, "that is proud in heart is an
abomination(4) to the Lord." (Prov. xvi. 5.) Let us then restrain this
swelling of the soul, let us cut up by the roots this lump of pride, if at
least we would wish to be clean, and to escape the punishment appointed for
the devil. For that the proud must fall under the same punishment as that
(wicked) one, hear Paul declare; "Not a novice, test being lifted up with
pride, he fall into the judgment, and the snare of the devil."(5) What is
"the judgment"?(6) He means, into the same "condemnation," the same
punishment. How then does he say, that a man may avoid this dreadful thing?
By reflecting upon(7) his own nature, upon the number of his sins, upon the
greatness of the torments in that place, upon the transitory nature of the
things which seem bright in this world, differing in nothing from grass,
and more fading than the flowers of spring. If we continually stir within
ourselves these considerations, and keep in mind those who have walked most
upright, the devil, though he strive ten thousand ways, will not be able to
lift(8) us up, nor even to trip(9) us at all. May the God who is the God Of
the humble, the good and merciful God, grant both to you and me a broken
and humbled heart, so shall we be enabled easily to order the rest aright,
to the glory of our Lord Jesus Christ, by whom and with whom, to the Father
and the Holy Ghost, be glory forever and ever. Amen.


HOMILY X: JOHN i. 11.

"He came unto His own, and His own received Him not."

   [1.] BELOVED, God being loving towards man and beneficent, does and
contrives all things in order that we may shine in virtue, and as desiring
that we be well approved by Him. And to this end He draws no one by force
or compulsion: but by persuasion and benefits He draws all that will, and
wins them to Himself. Wherefore when He came, some received Him, and others
received Him not. For He will have no unwilling, no forced domestic, but
all of their own will and choice, and grateful to Him for their service.
Men, as needing the ministry of servants, keep many in that state even
against their will, by the law of ownership;(1) but God, being without
wants, and not standing in need of anything of ours, but doing all only for
our salvation makes us absolute(2) in this matter, and therefore lays
neither force nor compulsion on any of those who are unwilling. For He
looks only to our advantage: and to be drawn unwilling to a service like
this is the same as not serving at all.

   "Why then," says one, "does He punish those who will not listen(3) to
Him, and why hath He threatened hell to those who endure(4) not His
commands?" Because, being Good exceedingly, He cares even for those who
obey Him not, and withdraws not from them who start back and flee from Him.
But when we(5) had rejected the first way of His beneficence, and had
refused to come by the path of persuasion and kind treatment, then He
brought in upon us the other way, that of correction and punishments; most
bitter indeed, but still necessary, when the former is disregarded.(6) Now
lawgivers also appoint many and grievous penalties against offenders, and
yet we feel no aversion to them for this; we even honor them the more on
account of the punishments they have enacted, and because though not
needing a single thing that we have, and often not knowing who they should
be that should enjoy the help afforded by their written laws,(7) they still
took care for the good ordering of our lives, rewarding those who live
virtuously, and checking by punishments the intemperate, and those(8) who
would mar the repose(9) of others. And if we admire and love these men,
ought we not much more to marvel at and love God on account of His so great
care? For the difference between their and His forethought regarding us is
infinite. Unspeakable of a truth are the riches of the goodness of God, and
passing all excess? Consider; "He came to His own," not for His personal
need, (for, as I said, the Divinity is without wants,) but to do good unto
His own people. Yet not even so did His own receive Him, when He came to
His own for their advantage, but repelled Him, and not this only, but they
even cast Him out of the vineyard, and slew Him. Yet not for this even did
He shut them out from repentance, but granted them, if they had been
willing, after such wickedness as this, to wash off all their
transgressions by faith in Him, and to be made equal to those who had done
no such thing, but are His especial friends. And that I say not this at
random, or for persuasion's sake, all the history of the blessed Paul
loudly declares. For when he, who after the Cross persecuted Christ, and
had stoned His martyr Stephen by those many hands, repented, and condemned
his former sins, and ran to Him whom he had persecuted, He immediately
enrolled him among His friends, and the chiefest of them, having appointed
him a herald and teacher of all the world, who had been "a blasphemer, and
persecutor, and injurious." (1 Tim. i. 13.) Even as he rejoicing at the
lovingkindness of God, has proclaimed aloud, and has not been ashamed, but
having recorded in his writings, as on a pillar, the deeds formerly dared
by him, has exhibited them to all; thinking it better that his former life
should be placarded(11) in sight of all, so that the greatness of the free
gift of God might appear, than that he should obscure His ineffable and
indescribable lovingkindness by hesitating to parade(12) before all men his
own error. Wherefore continually(13) he treats of his persecution, his
plottings, his wars against the Church, at one time saying, "I am not meet
to be called an Apostle, because I persecuted the Church of God" (1 Cor.
xv. 9); at another, "Jesus came into the world to save sinners, of whom I
am chief." (1 Tim. i. 15.) And again, "Ye have heard of my conversation in
time past in the Jews' religion, how that beyond measure I persecuted the
church of God, and wasted it." (Gal. i. 13.)

   [2.] For making as it were a kind of return to Christ for His
longsuffering towards him, by showing who it was, what a hater and enemy
that He saved, he declared with much openness the warfare which at the
first with all zeal he warred against Christ; and with this he holds forth
good hopes to those who despaired of their condition. For he says, that
Christ accepted him, in order that in him first He "might show forth all
longsuffering" (Tim. i. 16), and the abundant riches of His goodness, "for
a pattern to them that should hereafter believe in Him to life
everlasting." Because the things which they had dared were too great for
any pardon which the Evangelist declaring, said,

   "He came to His own, and His own received Him not." Whence came He, who
filleth all things, and who is everywhere present? What place did He empty
of His presence, who holdeth and graspeth all things in His hand? He
exchanged not one place for another; how should He? But by His coming down
to us He effected this. For since, though being in the world, He did not
seem to be there, because He was not yet known, but afterwards manifested
Himself by deigning to take upon Him our flesh he (St. John) calls this
manifestation and descent "a coming."(1) One might wonder at(2) the
disciple who is not ashamed of the dishonor of his Teacher, but even
records the insolence which was used towards Him: yet this is no small
proof of his truth-loving disposition. And besides, he who feels shame
should feel it for those who have offered an insult, not for the person
outraged.(3) Indeed He by this very thing shone the brighter, as taking,
even after the insult, so much care for those who had offered it; while
they appeared ungrateful and accursed in the eyes of all men, for having
rejected Him who came to bring them so great goods, as hateful to them, and
an enemy. And not only in this were they hurt, but also in not obtaining
what they obtained who received Him. What did these obtain?

   Ver. 12. "As many as received Him, to them gave He power to become the
sons of God," says the Evangelist. "Why then, O blessed one, dost thou not
also tell us the punishment of them who received Him not? Thou hast said
that they were 'His own,' and that when 'He came to His own, they received
Him not'; but what they shall suffer for this, what punishment they shall
undergo, thou hast not gone on to add. Yet so thou wouldest the more have
terrified them, and have softened the hardness of their insanity by
threatening. Wherefore then hast thou been silent?" "And what other
punishment," he would say, "can be greater than this, that when power is
offered them to become sons of God, they do not become so, but willingly
deprive themselves of such nobility and honor as this?" Although their
punishment shall not even stop at this point, that they gain no good, but
moreover the unquenchable fire shall receive them, as in going on he has
more plainly revealed. But for the present he speaks of the unutterable
goods of those who received Him, and sets these words in brief before
us,(4) saying, "As many as received Him, to them gave He power to become
sons of God." Whether bond or free, whether Greeks or barbarians or
Scythians, unlearned or learned, female or male, children or old men, in
honor or dishonor, rich or poor, rulers or private persons, all, He saith,
are deemed worthy the same privilege; for faith and the grace of the
Spirit, removing the inequality caused by worldly things, hath moulded all
to one fashion, and stamped them with one impress, the King's. What can
equal this lovingkindness? A king, who is framed of the same clay with us,
does not deign to enrol among the royal host his fellow-servants, who share
the same nature with himself, and in character often are better than he, if
they chance to be slaves; but the Only-Begotten Son of God did not disdain
to reckon among the company of His children both publicans, sorcerers, and
slaves, nay, men of less repute and greater poverty than these, maimed in
body, and suffering from ten thousand ills. Such is the power of faith in
Him, such the excess of His grace. And as the element of fire, when it
meets with ore from the mine, straightway of earth makes it gold, even so
and much more Baptism makes those who are washed to be of gold instead of
clay; the Spirit at that time falling like fire into our souls, burning up
the "image of the earthy" (1 Cor. xv. 49), and producing "the image of the
heavenly," fresh coined, bright and glittering, as from the furnace-mould.

   Why then did he say not that" He made them sons of God," but that "He
gave them power to become sons of God"? To show that we need much zeal to
keep the image of sonship impressed on us at Baptism, all through without
spot or soils; and at the same time to show that no one shall be able to
take this power from us, unless we are the first to deprive ourselves of
it. For if among men, those who have received the absolute control of any
matters have well-nigh as much power as those who gave them the charge;
much more shall we, who have obtained such honor from God, be, if we do
nothis greater and better than all. At the same time too he wishes to show,
that not even does grace come upon man irrespectively,(1) but upon those
who desire and take pains for it. For it lies in the power of these to
become (His) children since if they do not themselves first make the
choice, the gift does not come upon them, nor have any effect.

   [3.] Having therefore everywhere excluded compulsion and pointing to
(man's) voluntary choice and free power, he has said the same now. For even
in these mystical blessings,(2) it is, on the one hand, God's part, to give
the grace, on the other, man's to supply faith; and in after time there
needs for what remains much earnestness. In order to preserve our purity,
it is not sufficient for us merely to have been baptized and to have
believed, but we must if we will continually enjoy this brightness, display
a life worthy of it. This then is God's work in us. To have been born the
mystical Birth, and to have been cleansed from all our former sins, comes
from Baptism; but to remain for the future pure, never again after this to
admit any stain belongs to our own power and diligence. And this is the
reason why he remains us of the manner of the birth, and by comparison with
fleshly pangs shows its excellence, when he says,

   Ver. 13. "Who were born, not of blood,(3) nor of the will of the flesh,
but of God." This he has done, in order that, considering the vileness, and
lowness of the first birth, which is "of blood," and "the will of the
flesh," and perceiving the highness and nobleness of the second, which is
by grace, we may form from thence some great opinion of it, and one worthy
of the gift of Him who hath begotten, us, and for the future exhibit much
earnestness.

   For there is no small fear, lest, having sometime defiled that
beautiful robe by our after sloth and transgressions, we be cast out from
the inner room(4) and bridal chamber, like the five foolish virgins, or him
who had not on a wedding garment. (Matt. xxv.; xxii.) He too was one of the
guests, for he had been invited; but because, after the invitation and so
great an honor, he behaved with insolence towards Him who had invited him,
hear what punishment he suffers, how pitiable, fit subject for many tears.
For when he comes to partake of that splendid table, not only is he
forbidden the least, but bound hand and foot alike, is carried into outer
darkness, to undergo eternal and endless wailing and gnashing of teeth.
Therefore, beloved, let not us either expect(5) that faith is sufficient to
us for salvation; for if we do not show forth a pure life, but come clothed
with garments unworthy of this blessed calling, nothing. hinders us from
suffering the same as that wretched one, It is strange that He, who is God
and King, is not ashamed of men who are vile, beggars, and of no repute,
but brings even them of the cross ways to that table; while we manifest so
much insensibility, as not even to be made better by so great an honor, but
even after the call remain in our old wickedness, insolently abusing(6) the
unspeakable lovingkindness of Him who hath called us. For it was not for
this that He called us to the spiritual and awful communion of His
mysteries, that we should enter with our former wickedness; but that,
putting off our filthiness, we should change our raiment to such as becomes
those who are entertained in places. But if we will not act worthily of
that calling this no longer rests with Him who hath honored us, but with
ourselves; it is not He that casts us out from that admirable company of
guests, but we cast out ourselves.

   He has done all His part. He has made the marriage, He has provided the
table, He has sent men to call us, has received us when we came, and
honored us with all other honor; but we, when we have offered insult to
Him, to the company, and to the wedding, by our filthy garments, that is,
our impure actions, are then with good cause cast out. It is to honor the
marriage and the guests, that He drives off those bold(7) and shameless
persons; for were He to suffer those clothed in such a garment, He would
seem to be offering insult to the rest. But may it never be that one,
either of us or of other, find this of Him who has called us! For to this
end have all these things been written before they come to pass, that we,
being sobered by the threats of the Scriptures, may not suffer this
disgrace and punishment to go on to the deed, but stop it at the word only,
and each with bright apparel come to that call; which may it come to pass
that we all enjoy, through the grace and lovingkindness of our Lord Jesus
Christ, by whom and with whom, to the Father and the Holy Ghost, be glory
for ever and ever. Amen.


HOMILY XI: JOHN i. 14.

"And the Word was made Flesh, and dwelt among us."

    [1.] I DESIRE to ask one favor of you all, before I touch on the words
of the Gospel; do not you refuse my request, for I ask nothing heavy or
burdensome, nor, if granted, will it be useful only to me who receive, but
also to you who grant it, and perhaps far more so to you. What then is it
that I require of you? That each of you take in hand that section of the
Gospels which is to be read among you on the first day of the week, or even
on the Sabbath, and before the day arrive, that he sit down at home and
read it through, and often carefully consider its contents, and examine all
its parts well, what(1) is deal what obscure,(2) what seems to make for the
adversaries,(3) but does not really so; and when you have tried,(4) in a
word(5) every point, so go to hear it read. For from zeal like this will be
no small gain both to you and to us. We shall not need much labor to render
dear the meaning of what is said, because your minds will be already made
familiar with the sense of the words, and you will become keener and more
clear-sighted not for hearing only, nor for learning, but also for the
teaching of others. Since, in the way that now most of those who come
hither hear, competed to take in the meaning of all at once, both the
words, and the remarks we make upon them, they will not, though we should
go on doing this for a whole year, reap any great gain. How can they, when
they have leisure for what is said as a by work,(6) and only in this place,
and for this short time? If any lay the fault on business, and cares, and
constant occupation in public and private matters, in the first place, this
is no slight charge in itself, that they are surrounded with such a
multitude of business, are so continually nailed to the things of this
life, that they cannot find even a little leisure for what is more needful
than all Besides, that this is a mere pretext and excuse, their meetings
with friends would prove against them, their loitering in the theaters, and
the parties(7) they make to see horse races, at which they often spend
whole days, yet never in that case does one of them complain of the
pressure of business. For trifles then you can without making any excuses,
always find abundant leisure; but when you ought to attend to the things of
God, do these seem to you so utterly superfluous and mean, that you think
you need not assign even a little leisure to them? How do men of such
disposition deserve to breathe or to look upon this sun?

   There is another most foolish excuse of these sluggards; that they have
not the books in their possession. Now as to the rich, it is ludicrous that
we should take our aim at(8) this excuse; but because I imagine that many
of the poorer sort continually use it, I would gladly ask, if every one of
them does not have all the instruments of the trade which he works at, full
and complete, though infinite(9) poverty stand in his way? Is it not then a
strange thing, in that case to throw no blame on poverty, but to use every
means that there be no obstacle from any quarter, but, when we might gain
such great advantage, to lament our want of leisure and our poverty?

   Besides, even if any should be so poor, it is in their power, by means
of the continual reading of the holy Scriptures which takes place here, to
be ignorant of nothing contained in them. Or if this seems to you
impossible, it seems so with reason; for many do not come with fervent zeal
to hearken to what is said, but having done this one thing(10) for form's
sake(11) on our account,(12) immediately return home. Or if any should
stay, they are no better disposed than those who have retired, since they
are only present here with us in body. But that we may not overload you
with accusations, and spend all the time in finding fault, let us proceed
to the words of the Gospel, for it is time to direct the remainder of our
discourse to what is set before us. Rouse yourselves therefore, that
nothing of what is said escape you.

   "And the Word was made Flesh," he saith, "and dwelt among us."

   Having declared that they who received Him were "born of God," and had
become "sons of God," he adds the cause and reason of this unspeakable
honor. It is that "the Word became Flesh," that the Master took on Him the
form of a servant. For He became Son of man, who was God's own(13) Son, in
order that He might make the sons of men to be children of God. For the
high when it associates with the low touches not at all its own honor,
while it raises up the other from its excessive lowness; and even thus it
was with the Lord. He in nothing diminished His own Nature by this
condescension,(1) but raised us, who had always sat in disgrace and
darkness, to glory unspeakable. Thus it may be, a king, conversing with
interest and kindness with a poor mean man, does not at all shame himself,
yet makes the other observed by all and illustrious. Now if in the case of
the adventitious dignity of men, intercourse with the humbler person in
nothing injuries the more honorable, much less can it do so in the case of
that simple and blessed Essence which has nothing adventitious, or subject
to growth or decay, but has(2) all good things immovable, and fixed for
ever. So that when you hear that "the Word became Flesh," be not disturbed
nor cast down, For that Essence did not change(3) to flesh, (it is
impiety(4) to imagine this,) but continuing what it is, It so took upon It
the form of a servant.

   [2.] Wherefore then does he use the expression, "was made"? To stop the
mouths of the heretics. For since there are some(5) who say that all the
circumstances of the Dispensation were an appearance, a piece of acting, an
allegory, at once to remove beforehand their blasphemy, he has put "was
made"; desiring to show thereby not a change of substance, (away with the
thought,) but the assumption of very flesh. For as when (Paul) says,
"Christ hath redeemed us from the curse of the law, being made a curse for
us," he does not mean that His essence removing from Its proper glory took
upon It the being(6) of an accused thing, (this not even devils could
imagine, nor even the very foolish, nor those deprived of their natural
understanding, such impiety as well as madness does it contain,) as (St.
Paul) does not say this, but that He, taking upon Himself the curse
pronounced against us, leaves us no more under the curse; so also here he
(St. John) says that He "was made Flesh," not by changing His Essence to
flesh, but by taking flesh to Himself, His Essence remained untouched.

   If they say that being God, He is Omnipotent, so that He could lower
Himself(7) to the substance of flesh, we will reply to them, that He is
Omnipotent as long as He continues to be God. But if He admit of change,
change for the worse, how could He be God? for change is far from that
simple Nature. Wherefore the Prophet saith, "They all shall wax old as doth
a garment, and as a vesture shalt Thou roll them up, and they shall be
changed; but Thou art the same, and Thy years shall not fail." (Ps. cii.
27, LXX.) For that Essence is superior to all change. There is nothing
better than He, to which He might advance and reach. Better do I say? No,
nor equal to, nor the least approaching Him. It remains, therefore, that if
He change, He must admit a change for the worse; and this would not be God.
But let the blasphemy return upon the heads of those who utter it. Nay, to
show that he uses the expression,'" was made" only that you should not
suppose a mere appearance, hear from what follows how he clears the
argument, and overthrows that wicked suggestion. For what does he add? "And
dwelt among us." All but saying, "Imagine nothing improper from the word
'was made'; I spoke not of any change of that un- changeable Nature, but of
Its dwelling(8) and in habiting. But that which dwells(9) cannot be the
same with that in which it dwells, but different; one thing dwells in a
different thing, otherwise it would not be dwelling; for nothing can
inhabit itself. I mean, different as to essence; for by an Union.(10) and
Conjoining(11) God the Word and the Flesh are One, not by any confusion or
obliteration of substances, but by a certain union ineffable, and past(12)
understand. Ask not how(13) for It was MADE, so as He knoweth."

   What then was the tabernacle in which He dwelt? Hear the Prophet say;
"I will raise up the tabernacle of David that is fallen." (Amos ix. II.) It
was fallen indeed, our nature had fallen an incurable fall, and needed only
that mighty Hand. There was no possibility of raising it again, had not He
who fashioned it at first stretched forth to it His Hand, and stamped it
mew with His Image, by the regeneration of water and the Spirit. And
observe I pray you, the awful and ineffable nature(14) of the mystery. He
inhabits this tabernacle for ever, for He clothed Himself with our flesh,
not as again to leave it, but always to have it with Him. Had not this been
the case, He would not have deemed it worthy of the royal throne, nor would
He while wearing it have been worshiped by all the host of heaven, angels
archangel, thrones, principalities, dominions, powers. What word, what
though can represent such great honor done to our race, so truly marvelous
and awful? What angel what archangel? Not one in any place, whether in
heaven, or upon earth. For such are the mighty works(15) of God, so great
and marvelous are His benefits, that a right description of them exceeds
not only the tongue of men, but even the power of angels.

   Wherefore we will(1) for a while dose our discourse, and be silent;
only delivering to you this charge,(2) that you repay this our so great
Benefactor by a return which again shall bring round to us all profit. The
return is, that we look with all carefulness to the state of our souls. For
this too is the work of His lovingkindness, that He who stands in no need
of anything of ours says that He is repaid when we take care of our own
souls. It is therefore an act of extremist folly, and one deserving ten
thousand chastisements, if we, when such honor has been lavished upon us,
will not even contribute what we can, and that too when profit comes round
to us again by these means, and ten thousand blessings are laid before us
on these conditions. For all these things let us returns glory to our
merciful God, not by words only, but much more by works that we may obtain
the good things hereafter, which may it be that we all attain to, through
the grace and lovingkindness of our Lord Jesus Christ, by whom and with
whom, to the Father and the Holy Ghost, be glory for ever and ever. Amen.


HOMILY XII: JOHN i. 14.

"And we beheld His glory, the glory as of the Only-Begotten of the Father,
fall of grace and truth."

   [1.] PERHAPS we seemed to you the other day(3) needlessly hard upon you
and burdensome using too sharp language, and extending too far our
reproaches against the sluggishness of the many. Now if we had done this
merry from a desire to vex you, each of you would with cause have been
angry; but if, looking to your advantage, we neglected in our speech what
might gratify you, if ye will not give us credit for our forethought, you
should at least pardon us on account of such tender love(4) For in truth we
greatly fear, lest, if we are taking pains,(5) and you are not willing to
manifest the same diligence in listening your future reckoning may be the
more severe. Wherefore we are compelled continually to arouse and waken
you, that nothing. of what is said may escape(6) you. For so you will be
enabled to live for the present with much confidence, and to exhibit it at
that Day before the judgment-seat of Christ. Since then we have lately
sufficiently touched you, let us to-day at the outset enter on the
expressions themselves.

   "We beheld," he says, "His glory, the glory as of the Only-Begotten of
the Father."

   Having declared that we were made "sons of God," and having shown in
what manner(7) namely, by the "Word" having been "made Flesh," he again
mentions another advantage which we gain from this same circumstance. What
is it? "We beheld His glory, the glory as of the Only-Begotten of the
Father"; which we could not have beheld, had it not been shown to us, by
means of a body like to our own(9) For if the men of old time could not
even bear to look upon the glorified countenance of Moses, who partook of
the same nature with us, if that just man needed a veil which might shade
over the purity(10) of his glory, and show to them have face of their
prophet mild and gentle;(11) how could we creatures of clay and earth have
endured the unveiled Godhead, which is unapproachable even by the powers
above? Wherefore He tabernacled (12) among us, that we might be able with
much fearlessness to approach Him, speak to, and converse with Him.

   But what means "the glory as of the Only-Begotten of the Father "?
Since many of the Prophets too were glorified, as this Moses himself,
Elijah, and Elisha, the one encircled by the fiery chariot (2 Kings vi.
17), the other taken up by it; and after them, Daniel and the Three
Children, and the many others who showed forth wonders(13); and angels who
have appeared among men, and partly disclosed 14 to beholders the flashing
light of their proper nature; and since not angels only, but even the
Cherubim were seen by the Prophet in great glory, and the Seraphim also:
the Evangelist leading us away from all these, and removing our thoughts
from created things, and from the brightness of our fellow-servants, sets
us at the very summit of good. For, "not of prophet," says(15) he, "nor
angel, nor archangel, nor of the higher power, nor of any other created
nature," if other there be, but of the Master Himself the King Himself, the
true Only-Begotten Son Himself, of the Very Lord(1) of all, did we "behold
the glory."

   For the expression "as," does not in this place belong to similarity or
comparison, but to confirmation and unquestionable definition; as though he
said, "We beheld glory, such as it was becoming, and likely that He should
possess, who is the Only-Begotten and true Son of God, the King of all."
The habit (of so speaking) is general, for I shall not refuse to strengthen
my argument even from common custom, since it is not now my object to speak
with any reference to beauty of words, or elegance of composition, but only
for your advantage; and therefore there is nothing to prevent my
establishing my argument by the instance of a common practice. What then is
the habit of most persons? Often when any have seen a king richly decked,
and glittering on all sides with precious stones, and are afterwards
describing to others the beauty, the ornaments, the splendor, they
enumerate as much as they can, the glowing tint of the purple robe, the
size of the jewels, the whiteness of the mules, the gold about the yoke,
the soft and shining couch. But when after enumerating these things, and
other things besides these, they cannot say what they will, give a full
idea of(2) the splendor, they immediately bring in: "But why say much about
it; once for all, he was like a king;" not desiring by the expression
"like," to show that he, of whom they say this, resembles a king, but that
he is a real king. Just so now the Evangelist has put the word AS, desiring
to represent the transcendent nature and incomparable excellence of His
glory.

   For indeed all others both angels and archangels and prophets, did
everything as under command; but He with the authority which becomes a King
and Master; at which even the multitudes wondered, that He taught as "one
having authority." (Matt. vii. 29.) Even angels as I said, have appeared
with great glory upon the earth; as in the case of Daniel, of David, of
Moses, but they did all as servants who have a Master. But He as Lord and
Ruler of all, and this when He appeared in poor and humble form; but even
so creation recognized her Lord. Now the star from heaven which called the
wise men to worship Him, the vast throng pouring everywhere of angels
attending the Lord,(3) and hymning His praise and besides them, many other
heralds sprang up on a sudden, and all, as they met,(4) declared to one
another the glad tidings of this ineffable mystery; the angels to the
shepherds; the shepherds to those of the city; Gabriel to Mary and
Elisabeth; Anna and Simeon to those who came to the Temple. Nor were men
and women only lifted up(5) with pleasure, but the very infant who had not
yet come forth to light, I mean the citizen of the wilderness, the namesake
of this Evangelist, leaped while yet in his mother's womb, and all were
soaring(6) with hopes for the future. This too immediately after the Birth.
But when He had manifested Himself still farther, other wonders, yet
greater than the first, were seen. For it was no more star, or sky, no more
angels, or archangels, not Gabriel, or Michael, but the Father Himself from
heaven above, who proclaimed Him, and with the Father the Comforter, flying
down at the uttering of the Voice and resting on Him. Truly therefore did
he say, "We beheld His glory, the glory as of the Only-Begotten of the
Father."

   [2.] Yet he says it not only on account of these things, but also on
account of what followed them; for no longer do shepherds only, and widow
women, and aged men, declare to us the good tidings, but the very voice(7)
of the things themselves, sounding clearer than any trumpet, and so loudly,
that the sound was straightway heard even in this land. "For," says on,
"his fame went into(8) all Syria" (Matt. iv. 24); and He revealed Himself
to all, and all things everywhere exclaimed, that the King of Heaven was
come. Evil spirits everywhere fled and started away from Him, Satan covered
his face(9) and retired, death(10) at that time retreated before Him, and
afterwards disappeared altogether; every kind of infirmity was loosed, the
graves let free the dead, the devils those whom they had maddened,(11) and
diseases the sick. And one might see things strange and wonderful, such as
with good cause the prophets desired to see, and saw not. One might see
eyes fashioned (John ix. 6, 7), (might see) Him showing to all in short
space and on the more noble portion of the body, that admirable thing which
all would have desired to see, how God formed Adam from the earth; palsied
and distorted limbs fastened and adapted to each other, dead hands moving,
palsied feet leaping amen, ears that were stopped re-opened, and the tongue
sounding aloud which before was tied by speechlessness. For having taken in
hand the common nature of men, as some excellent workman might take a house
decayed by time, He filled up what was broken off banded together its
crevices and shaken portions, and raised up again what was entirely fallen
down.

   And what should one say of the fashioning of the soul, so much more
admirable than that of the body? The health of our bodies is a great thing,
but that of our souls is as much greater as the soul is better than the
body. And not on this account only, but because our bodily nature follows
withersoever the Creator will lead it and there is nothing to resist, but
the soul bring its own mistress, and possessing power over its acts, does
not in all things obey God, unless it will to do so. For God will not make
it beautiful and excellent, if it be reluctant and in a manner constrained
by force, for this is not virtue at all; but He must persuade it to become
so of its own will and choice. And so this cure is more difficult than the
other; yet even this succeeded, and every kind of wickedness was banished.
And as He re-ordered the bodies which He cured, not to health only, but to
the highest vigor, so did He not merely deliver the souls from extremist
wickedness, but brought them to the very summit of excellence. A publican
became an Apostle, and a persecutor, blasphemer, and injurious, appeared as
herald to the world and the Magi became teachers of the Jews, and a thief
was declared a citizen of Paradise, and a harlot shone forth by the
greatness of her faith, and of the two women, of Canaan and Samaria, the
latter who was another harlot undertook to preach the Gospel to her
countrymen, and having enclosed a whole city in her net,(1) so brought
them(2) to Christ; while the former by faith and perseverance, procured the
expulsion of an evil spirit from her daughter's soul; and many others much
worse than these were straightway numbered in the rank of disciples, and at
once all the infirmities(3) of their bodies and diseases of their souls
were transformed, and they were fashioner anew to health and exactest
virtue. And of these, not two or three men, not five, or ten and nations,
were very easily remodeled. Why should one speak of the wisdom of the
commands, the excellency of the heavenly laws, the good ordering of the
angelic polity? For such a life hath He proposed to us, such laws appointed
for us, such a polity established, that those who put these things into
practice, immediately become angels and like to God, as far as is in our
power, even though they(4) may have been worse than all men.

   [3.] The Evangelist therefore having brought together all these things,
the marvels in our bodies, in our souls, in the elements(5) (of our faith),
the commandments, those gifts ineffable and higher than the heavens, the
laws, the polity, the persuasion, the future promises, His sufferings,
uttered that voice so wonderful and full of exalted doctrine, saying, "We
beheld His glory, the glory as of the Only-Begotten of the Father, full of
grace and truth." For we admire Him not only on account of the miracles,
but also by reason of the sufferings; as that He was nailed upon the Cross,
that He was scourged, that He was buffeted, that He was spit upon, that He
received blows on the cheek from those to whom He had done good. For even
of those very things which seem to be shameful, it is proper to repeat the
same expression, since He Himself called that action(6) "glory." For what
then took place was (proof) not only of kindness and love, but also of
unspeakable power. At that time death was abolished, the curse was loosed,
devils were shamed and led in triumph and made a show of, and the
handwriting of our sins was nailed to the Cross. And then, since these
wonders were doing invisibly, others took place visibly, showing that He
was of a truth the Only- Begotten Son of God, the Lord of all creation. For
while yet that blessed Body hung upon the tree, the sun turned away his
rays, the whole earth was troubled and became dark, the graves were opened,
the ground quaked, and an innumerable multitude of dead leaped forth, and
went into the city. And while the stones of His tomb were fastened upon the
vault, and the sells yet upon them, the Dead arose, the Crucified, the
nail-pierced One, and(7) having filled His eleven disciples with His
mighty(8) power, He sent them to men throughout all the world, to be the
common healers of all their kind(9) to correct their way of living, to
spread through every part of the earth the knowledge of their heavenly
doctrines, to break down the tyranny of devils, to teach those great and
ineffable blessings, to bring to us the glad tidings of the soul's
immortality, and the eternal life of the body, and rewards which are beyond
conception, and shall never have an end. These things then, and yet more
than these, the blessed Evangelist having in mind, things which though he
knew, he was not able to write, because the world could not have contained
them (for if all things "should be written every one, I suppose that even
the world itself could not contain the books that should be written"--c
xxi. 25), reflecting therefore on all these, he cries out, "We beheld His
glory, the glory as of the Only-Begotten of the Father, full of grace and
truth."

   It behooves therefore those who have been deemed worthy to see and to
hear such things, and who have enjoyed so great a gift, to display also a
life worthy of the doctrines, that they may enjoy also the good things
which are (laid up) there. For our Lord Jesus Christ came, not only that we
might behold His glory here, but also that which shall be. For therefore He
saith, "I will that these(1) also be with Me where I am, that they may
behold My glory." (c. xvii. 24.) Now if the glory here was so bright and
splendid, what can one say of that (which shall be)? for it shall appear
not on this corruptible earth, nor while we are in perishable bodies, but
in a creation which is imperishable, and waxes not old, even to represent
in words. O(2) blessed, thrice blessed, yea many times so, they who are
deemed worthy to be beholders of that glory! It is concerning this that the
prophet says, "Let the unrighteous be taken away, that he behold not the
glory of the Lord." (Isa. xxvi. 10, LXX.) God grant that not one of us be
taken away nor excluded ever from beholding it. For if we shall not
hereafter enjoy it, then it is time to say of ourselves, "Good were it for"
us, "if" we "had never been born." For why do we live and breathe? What are
we, if we fail of that spectacle, if no one grant us then to behold our
Lord? If those who see not the light of the sun endure a life more bitter
than any death, what is it likely that they who are deprived of that light
must suffer? For in the one case the loss is confined to this one
privation; but in the other it does not rest here, (though if this were the
only thing to be dreaded, even then the degrees of punishment would not be
equal, but one would be as much severer than the other, as that sun is
incomparably superior to this,)but now we must look also for other
vengeance; for he who beholds not that light must not only be led into
darkness, but must be burned continually, and waste away, and gnash his
teeth, and suffer ten thousand other dreadful things. Let us then not
permit ourselves by making this brief time a time of carelessness and
remissness, to fall into everlasting punishment, but let us watch and be
sober, let us do all things, and make it all our business to attain to that
felicity, and to keep far from that river of fire, which rushes with a loud
roaring before the terrible judgment seat. For he who has once been cast in
there, must remain for ever; there is no one to denver him from his
punishment, not father, not mother, not brother. And this the prophets
themselves declared aloud; one saying, "Brother delivers not brother. Shall
man deliver?" (Ps. xlix. 7, LXX.) And Ezekiel has declared somewhat more
than this, saying, "Though Noah, Daniel, and Job were 'in it, they shall
deliver neither sons nor daughters." (Ezek. xiv. 16.) For one defense(5)
only, that through works,(6) is there, and he who is deprived of that
cannot be saved by any other means. Revolving these things then, and
reflecting upon them continually, let us cleanse our life and make it
lustrous, that we may see the Lord with boldness, and obtain the promised
good things; through the grace and lovingkindness of our Lord Jesus Christ,
by whom and with whom, to the Father and the Holy Spirit be glory for ever
and ever. Amen.


HOMILY XIII: JOHN i. 15.

"John beareth witness of Him, and crieth, saying, This is He of whom I
spake, saying, He that cometh after me is preferred before me, for He was
before me."

   [1.] DO we then run and labor in vain? Are we sowing upon the rocks?
Does the seed fall upon the rocks? Does the seed fall without our knowing
it by the wayside, and among thorns? I am greatly troubled and fear, lest
our husbandry be unprofitable; not(3) as though I shall be a loser as well
as you, touching the reward of this labor. For it is not with those who
teach as it is with husbandmen. Oftentimes the husbandman after his year's
toil, his hard work and sweat, if the earth produce no suitable return for
his pains, will be(4) able to find comfort for his labors from none else,
but returns ashamed and downcast from his barn to his dwelling, his wife
and children, unable to require of any man a reward for his lengthened
toil. But in our case there is(7) nothing like this. For even though the
soil which we cultivate bring forth no fruit, if we have shown all
industry, the Lord of it and of us will not suffer us to depart with
disappointed hopes, but will give us a recompense; for, says St. Paul,
"Every man shall receive his own reward according to his own labor" (1 Cor.
iii 8), not according to the event of things. And that it is so, hearken:
"And Thou," he saith, "Son of man, testify unto this people, if they will
hear, and if they will understand." (Ezek. ii. 5, not from LXX.) And
Ezekiiel says,(1) "If the watchman give warning what it behooves to flee
from, and what to choose, he hath delivered his own soul, although there be
none that will take heed." (Ezek. iii. 18, and xxxiii. 9; not quoted from
LXX.) Yet although we have this strong consolation, and are confident of
the recompense that shall be made us, still when we see that the work in
you does not go forward, our state is not better than the state of those
husbandmen who lament and mourn, who hide their faces and are ashamed. This
is the sympathy of a teacher this is the natural care of a father. For
Moses too, when it was in his power to have been delivered from the
ingratitude of the Jews, and to have laid the more glorious foundation of
another and far greater(2) people, ("Let Me alone," said God, "that may
consume them,(3) and make of thee a nation mightier than this" -- Ex.
xxxii. 10,) because he was a holy man, the servant of God, and a friend(4)
very true and generous, he did not endure even to hearken to this word, but
chose rather to perish with those who had been once allotted to him, than
without them to be saved and be in greater honor. Such ought he to be who
has the charge of souls. For it is a strange thing that any one who has
weak children, will not be called the father of any others than those who
are sprung from him, but that he who has had disciples placed in his hands
should be continually changing one flock for another that we should be
catching at the charge now of these, then of those, then again of
others,(5) having no real affection for any one. May we never have cause to
suspect this of you. We trust that ye abound more, in faith in our Lord
Jesus Christ, and in love to one another and towards all men. be increased,
and the excellence of your conversation(6) farther advanced. For it is thus
that you will be able to bring your understandings down to the very depth
of the words set before us, if no film(7) of wickedness darken the eyes of
your intellect, and disturb its clearsightedness and acuteness.

   What then is it which is set before(8) us to-day? "John bare witness of
Him, and cried, saying, This was He of whom I spake, He that cometh after
me is preferred before me, for He was before me." The Evangelist is very
full in making frequent mention of John, and often beating about his
testimony. And this he does not without a reason, but very wiser; for all
the Jews held the man in great admiration, (even Josephus imputes the war
to his death;(9) and shows, that, on his account, what once was the mother
city, is now no city at all,(10) and continues(11) the words of his
encomium to great length,) and therefore desiring by his means to make the
Jews ashamed, he continually reminds them of the testimony of the
forerunner. The other Evangelists make mention of the older prophets, and
at each successive thing that took place respecting Him refer the hearer to
them. Thus when the Child is born, they say, "Now all this was done, that
it might be fulfilled which was spoken by Esias the prophet, saying,
Behold, a virgin shall be with Child, and shall bring forth a Son" (Matt.
i. 22; Isa. vii. 14); and when He is plotted against and sought for
everywhere so diligently, that even tender infancy is slaughtered by 12
Herod, they bring in Jeremy, saying, "In Ramah was there a voice heard,
lamentation, and weeping, and great mourning Rachel weeping for her
children" (Matt. ii. 18; Jer. xxxi. 15); and again, when He comes up out of
Egypt, they mention (13 Hosea, saying, "Out of Egypt have I called My Son"
(Matt. ii. 15; Hosea xi 1); and this they do everywhere. But John providing
testimony more clear and fresh, and uttering a voice more glorious than the
other, brings continually forward not those only who had departed and were
dead, but one also who was alive and present, who pointed Him out and
baptized Him, him he continually introduces, not desiring to gain credit
for the master through the servant, but condescending to the infirmity of
his hearers.(15) For as unless He had taken the form of a servant, He would
not have been easily received, so had He not by the voice of a servant
prepared the ears of his fellow- servants, the many (at any rate) of the
Jews would not(16) have receded the Word.

   [2.] But besides this, there was another great and wonderful provision.
For because to speak any great words concerning himself, makes a man's
witness to be suspected, and is often an obstacle to many hearer, another
comes to testify of Him. And besides this the many(17) are in a manner wont
to run more readily to a voice which is more familiar and natural to them,
as recognizing it more than other voices; and therefore the voice from
heaven was uttered(18) once or twice, but that of John oftentimes and
continually. For those(1) of the people who had surmounted the infirmity of
their nature, and had been released from all the things of sense, could
hear the Voice from heaven, and had no great need of that of man, but in
all things obeyed(2) that other, and were led by it; but they who yet moved
below, and were wrapt in many veils, needed that meaner (voice). In the
same way John, because he had snipped himself in every way of the(3) things
of sense, needed no other instructors,(4) but was taught from heaven. "He
that sent me," saith he, "to baptize with water, the Same said unto me,
Upon whom thou shalt see the Spirit" of God" descending, the same is He."
(c. i. 33.) But the Jews who still were children, and could not as yet
reach to that height, had a man for their teacher, a man who did not seak
to them words of his own, but brought them a message from above.

   What then saith he? He "beareth witness concerning Him, and crieth,
saying" What means that word "crieth "? Boldly, he means, and freely,
without any reserve,(5) he proclaims. What does he proclaim? to what does
he "bear witness," and "cry"? "This is He of whom I said, He that cometh
after me is preferred before me; for He was before me." The testimony is
dark,(6) and contains besides much that is lowly. For he does not say,
"This is the Son of God, the Only-begotten, the true Son "; but what? "He
that cometh after me, is preferred before me; for He was before me." As the
mother birds do not teach their young all at once how to fly, nor finish
their teaching in a single day, but at first lead them forth so as to be
just outside the nest, then after first allowing them to rest, set them
again to flying,(7) and on the next day continue a flight much farther, and
so gently, by little and little, bring them to the proper height; just so
the blessed John did not immediately bring the Jews to high things, but
taught them for a while to fly up a little above the earth saying, that
Christ was greater than he. And yet this, even this was for the rime no
small thing, to have been able to persuade(8) the hearers that one who had
not yet appeared nor worked any wonders was greater than a man, (John, I
mean,) so marvelous, so famous, to whom all ran, and whom they thought to
be an angel. For a while therefore he labored to establish this in the
minds of his hearers, that He to whom testimony was borne was greater than
he who bore it; He that came after, than he that came before, He who had
not yet appeared, than he that was manifest and famous. And observe how
prudently he introduces his testimony; for he does not only point Him out
when He has appeared, but even before He appears, proclaims Him. For the
expression, "This is He of whom I spake," is the expression of one
declaring this. As also Matthew says, that when all came to him, he said,
"I indeed baptize you with water, but He that cometh after me is mightier
than I, the latchet of whose shoes I am not worthy to unloose"(9) Wherefore
then even before His appearance did he this? In order that when He
appeared, the testimony might readily be received, the minds of the hearers
being already prepossessed by what was said concerning Him, and the mean
external appearance not vitiating it.(10) For if without having heard
anything at all concerning Him they had seen the Lord,(11) and as they
beheld Him had at the same time received the testimony of John's words, so
wonderful and great, the meanness of His appearance(12) would have
straightway been an objection to the grandeur of the expressions. For
Christ took on Him an appearance so mean and ordinary, that even Samaritan
women, and harlots, and publicans, had confidence boldly to approach and
converse with Him. As therefore, I said, if they had at once heard these
words and seen Himself, they might perhaps have mocked at the testimony of
John; but now because even before Christ appeared, they had often heard and
had been accustomed to(10) what was said concerning Him, they were affected
in the opposite way, not rejecting the instruction of the words by reason
of the appearance of Him who was witnessed of, but from their belief of
what had been already told them, esteeming Him even more glorious.

   The phrase, "that cometh after," means, "that" preacheth "after me,"
not "that" was born "after me." And this Matthew glances at when he
says,(14) "after me cometh a man," not speaking of His birth from Mary, but
of His coming to preach (the Gospel), for had he been speaking of the
birth, he would not have said, "cometh," but "is come"; since He was born
when John spake this. What then means "is before me "? Is more glorious
more honorable. "Do not," he saith, "because I came preaching first from
this, suppose that I am greater than He; I am much inferior, so much
inferior that I am not worthy to be counted in the rank of a servant." This
is the sense of "is before me," which Matthew showing in a different
manner, saith,(15) "The latchet of whose shoes I am not worthy to unloose."
(Luke iii. 16.) Again that the phrase, "is before me," does not refer to
His coming into Being, is plain from the sequel; for had he meant to say
this, what follows, "for He was before me," would be superfluous. For who
so dull and foolish as not to know that He who "was born before"(1) him
"was before"(2) him? Or if the words refer to His subsistence(3) before the
ages, what is said is nothing else than that "He who cometh after me came
into being before me." Besides, such a thing as this is unintelligible, and
the cause is thrown in needlessly; for he ought to have said the contrary,
if he had wished to declare this, "that He who cometh after me was before
me, since also He was born before me." For one might with reason assign
this, (the "being born before") as the cause of "being before," but not the
"being before," as the cause of "being born." While what we assert is very
reasonable. Since you all at least know this, that they are always things
uncertain not things evident, that require their causes to be assigned. Now
if the argument related to the production of substance,(4) it could not
have been uncertain that he who "was born" first must needs "be" first; but
because he is speaking concerning honor, he with reason explains what seems
to be a difficulty. For many might well enquire, whence and on what pretext
He who came after, became before, that is, appeared with great honor; in
reply to this question therefore, he immediately assigns the reason; and
the reason is, HIS BEING first. He does not say, that "by some kind of
advancement he cast me who has been first behind him, and so became before
me," but that "he was before me," even though he arrives after me.

   But how, says one, if the Evangelist refers(5) to His manifestation to
men, and to the glory which was to attend Him from them, does he speak of
what was not yet accomplished, as having already taken place? for he does
not say, "shall be," but "was." Because this is a custom among the prophets
of old, to speak of the future as of the past. Thus Isaiah speaking of His
slaughter does not say, "He shall be led (which would have denoted
futurity) as a sheep to the slaughter"; but "He was led as a sheep to the
slaughter" (Isa. liii. 7); yet He was not yet Incarnate, but the Prophet
speaks of what should be as if it had come to pass. So David, pointing to
the Crucifixion, said not, "They shall pierce My hands and My feet," but
"They pierced My hands and My feet, and parted My garments among them, and
cast lob upon My vesture" (Ps. xxii. 16, 18); and discoursing of the
traitor as yet unborn, he says, "He which did eat of My bread, hath lifted
up(6) his heel against Me" (Ps. xli. 9); and of the circumstances of the
Crucifixion, "They gave Me gall for meat, and in My thirst they gave Me
vinegar to drink." (Ps. lxix. 21.)

   [4.] Do you desire that we adduce more examples, or do these suffice?
For my part, I think they do; for if we have not dug over the ground in all
its extent,(7) we have at least dug down to its bottom; and this last kind
of work is not less laborious than the former; and we fear lest by
straining your attention immoderately we cause you to fall back.

   Let us then give to our discourse a becoming conclusion. And what
conclusion is becoming? A suitable giving of glory to God; and that is
suitable which is given, not by words only, but much more by actions. For
He saith, "Let your light so shine before men, that they may see your good
works, and glorify your Father which is in Heaven." (Matt. v. 16.) Now
nothing is more full of light than a most excellent conversation. As one of
the wise men has said, "The paths of the just shine like the light (Prov.
iv. 18, LXX.); and they shine not for them alone who kindle the flame by
their works, and are guides in the way of righteousness, but also for those
who are their neighbors. Let us then pour oil into these lamps, that the
flame become higher,(8) that rich light appear. For not only has this oil
great strength now, but even when sacrifices were at their height,(9) it
was far more acceptable than they could be. "I will have mercy,"(10) He
saith, "and not sacrifice." (Matt. xii. 7; Hos. vi. 6.) And with good
reason; for that is a lifeless altar, this a living; and all that is laid
on that altar becomes the food of fire, and ends in dust, and it is poured
forth as ashes, and the smoke of it is dissolved into the substance of the
air; but here there is nothing like this, the fruits which it bears are
different. As the words of Paul declare; for in describing the treasures of
kindness to the poor laid up by the Corinthians, he writes, "For the
administration of this service not only supplieth the want of the saints,
but is abundant also by many thanksgivings unto God." (2 Cor. ix. 12.) And
again; "Whiles they glorify God for your professed subjection unto the
Gospel of Christ, and for your liberal distribution unto them, and unto all
men; and by their prayer for you, which long after you. Dost thou behold
it(11) resolving itself into thanksgiving and praise of God, and continual
prayers of those who have been benefited, and more fervent charity? Let us
then sacrifice, beloved, let us sacrifice every day upon these altars. For
this sacrifice is greater than prayer and fasting, and many things beside,
if only it come from honest gain, and honest toils, and be pure from all
covetousness, and rapine, and violence. For God accepts such(1) offerings
as these, but the others He turns away from and hates; He will not be
honored out of other men's calamities, such sacrifice is unclean and
profane, and would rather anger God than appease Him. So that we must use
all carefulness, that we do not, in the place of service, insult Him whom
we would honor. For if Cain for making a second- rate offering,(2) having
done no other wrong, suffered extreme punishment, how shall not we when we
offer anything gained by rapine and covetousness, suffer yet more severely.
It is for this that God has shown to us the pattern(3) of this commandment,
that we might have mercy, not be severe to our fellow-servants; but he who
takes what belongs to one and gives it to another, hath not shown mercy,
but inflicted hurt, and done an extreme injustice. As then a stone cannot
yield oil, so neither can cruelty produce humanity; for alms when it has
such a root as this is alms(5) no longer. Therefore I exhort that we look
not to this only, that we give to those that need, but also that we give
not from other men's plunder. "When one prayeth, and another curseth, whose
voice will the Lord hear?" (Ecclus. xxxiv. 24.) If we guide ourselves thus
strictly, we shall be able by the grace of God to obtain much
lovingkindness and mercy and pardon for what we have done amiss during all
this long time, and to escape the river of fire; from which may it come to
pass that we be all delivered, and(6) ascend to the Kingdom of Heaven,
through the grace and lovingkindness of our Lord Jesus Christ, to whom,
with the Father and the Holy Ghost, be glory for ever and ever. Amen.


HOMILY XIV: JOHN i. 16.

"And of His fullness have all we received, and grace for grace"

   [1.] I SAID the other day, that John, to resolve the doubts of those
who should question with themselves how the Lord, though He came after to
the preaching, became before and more glorious than he, added, "for He was
before me." And this is indeed one reason. But not content with this, he
adds again a second, which now he declares. What is it? "And of his
fullness," says he, "have all we received, and grace for grace." With these
again he mentions another. What is this? That

   Ver. 7. "The law was given by Moses, but grace and truth came by Jesus
Christ."

   And what means that, saith he, "Of His fullness have all we received"?
for to this we must for a while direct our discourse. He possesseth not,
says he, the gift by participation,(4) but is Himself the very Fountain and
very Root of all good, very Life, and very Light, and very Truth, not
retaining within Himself the riches of His good things, but overflowing
with them unto all others, and after the overflowing remaining full, in
nothing diminished by supplying others, but streaming ever forth, and
imparting to others a share of these blessings, He remains in sameness of
perfection. What I possess is by participation, (for I received it from
another) and is a small portion of the whole, as it were a poor(7) rain-
drop compared with the untold abyss or the boundless sea; or rather not
even can this instance fully express what we attempt to say, for if you
take a drop from the sea, you have lessened the sea itself,(8) though the
diminution be imperceptible. But of that Fountain we cannot say this; how
much soever a man draw, It continues undiminished. We therefore must needs
proceed to another instance, a weak one also, and not able to establish
what we seek, but which guides us better than the former one to the thought
now proposed to us.

   Let us suppose that there is a fountain of fire; that from that
fountain ten thousand lamps are kindled, twice as many, thrice as many,
ofttimes as many; does not the fire remain at the same degree of fullness
even after its imparting of its virtue to such members? It is plain to
every man that it does. Now if in the case of bodies which are made up of
parts, and are diminished by abstraction, one has been found of such a from
itself it sustains no loss, much more will this take place with that
incorporeal and uncompounded Power. If in the instance given, that which is
communicated is substance and body, is divided yet does not suffer
division, when our discourse is concerning an energy, and an energy too of
an incorporeal substancce it is much more probable that this will undergo
nothing of the sort. And therefore John said, "Of His fullness have all we
received," and joins his own testimony to that of the Baptist; for the
expression, "Of his fulness have we all received," belongs not to the
forerunner but to the disciple; and its meaning is something like this:
"Think not," he says, "that we, who long time companied with Him, and
partook of His food(1) and tone, bear witness through favor," since even
John, who did not even know Him before, who had never even been with Him,
but merely saw Him in company with others when he was baptizing cried out,
"He was before me," having from that source(2) received all; and all we the
twelve, the three hundred, the three thousand, the five thousand, the many
myriads of Jews, all the fullness of the faithful who then were, and now
are, and hereafter shall be, have "received of His fulness." What have we
received? "grace for grace," saith he. What grace, for what? For the old,
the new. For there was a righteousness, and again a righteousness,
("Touching the righteousness which is in the law," saith Paul "blameless.")
(Phil. iii. 6.) There was a faith, there is a faith. ("From faith to
faith.") (Rom. i. 17.) There was an adoption, there is an adoption. ("To
whom pertaineth the adoption.") (Rom. ix. 4.) There was a glory, there is a
glory. ("For if that which was done away was glorious, much more that which
remaineth is glorious?") (2 Cor. iii. II.) There was a law, and there is a
law. ("For the law of the Spirit of life hath made me free.") (Rom. viii.
2.) There was a service, and there is a service. ("To whom pertaineth the
service "-- Rom. ix. 4: and again: "Serving God in the Spirit.") (Phil.
iii. 3.) There was a covenant, and there is a covenant. ("I will make with
you(3) a new covenant, not according to the covenant which I made with
your(4) fathers.") (Jer. xxii. 31.) There was a sanctification, and there
is a sanctification: there was a baptism, and there is a Baptism: there was
a sacrifice, and there is a Sacrifice: there was a temple, and there is a
temple: there was a circumcision, and there is a circumcision; and so too
there was a "grace," and there is a "grace." But the words in the first
case are used as types, in the second as realities, preserving a sameness
of sound, though not of sense. So in patterns and figures, the shape of a
man scratched with white lines(5) upon a black ground is called a man as
well as that which has receded the correct coloring; and in the case of
statues, the figure whether formed of gold or of plaster, is alike called a
statue, though in the one case as a model in the other as a reality.

   [2.] Do not then, because the same words are used, suppose that the
things are identical, nor yet diverse either; for in that they were models
they did not differ from the truth; but in that they merely preserved the
outline, they were less than the truth. What is the difference in all these
instances? Will you that we take in hand and proceed to examine one or two
of the cases mentioned? thus the rest will be plain to you; and we shall
see that the first were lessons for children, the last for high-minded
full-grown men; that the first laws were made as for mortals, the latter as
for angels.

   Whence then shall we begin? From the sonship itself? What then is the
distinction between the first and second? The first is the honor of a name,
in the second the thing goes with it. Of the first the Prophet says, "I
have said, Ye are gods, and all of you are children of the Most High" (Ps.
lxxxii. 6); but of the latter, that they "were born of God." How, and in
what way? By the washing of regeneration, and renewing of the Holy Ghost.
For then even after they had received the title of sons, retained the
spirit of slavery, (for while they remained laves they were honored with
this appellation,) but we being made free, received the honor, not in name,
but in deed. And this Paul has declared and said, "For ye have not received
the spirit of bondage again to fear, but ye have received the Spirit of
adoption, whereby we cry, Abba, Father." (Rom. viii. 15.) For having been
born again,(6) and, as one may say, thoroughly remade,(7) we so are called
"sons." And if one consider the character of the holiness, what the first
was and what the second, he will find there also great(8) difference. Then
when they did not worship idols, nor commit fornication or adultery, were
called by this name; but we become holy, not by refraining from these vices
merely, but by acquiring things greater. And this gift we obtain first by
means of the coming upon us of the Holy Ghost; and next, by a rule of life
far more comprehensive(9) than that of the Jews. To prove that these words
are not mere boasting hear what He saith to them, "Ye shall not use
divination,(10) nor make in being free from the customs of idolatry; but it
is not so with us. "That she may be holy," saith Paul, "in body and
spirit." (1 Cor. vii. 34.) "Follow peace, and holiness, without which no
man shall see the Lord" (Heb. xii. 14): and, "Perfecting holiness in the
fear of God." (2 Cor. vii. 1.) For the word "holy" has not force to give
the same meaning in every case to which it is applied; since God is called
"Holy," though not as we are. What, for instance, does the Prophet say,
when he heard that cry raised(1) by the flying Seraphim? "Woe is me!
because I am a man of unclean lips, and I dwell in the midst of a people of
unclean lips" (Isa. vi. 5); though he was holy and clean; but if we be
compared with the holiness which is above, we are unclean. Angels are holy,
Archangels are holy, the Cherubim and Seraphim themselves are holy, but of
this holiness again there is a double difference; that is, in relation to
us, and to the higher powers.(2) We might proceed to all the other points,
but then the discussion would become too long, and its extent too great. We
will therefore desist from proceeding farther, and leave it to you to take
in hand the rest, for it is in your power at home to put these things
together, and examine their difference, and in the same way to go over what
remains. "Give," saith one, "a starting place to the wise, and he becometh
wiser." (Prov. ix. 9, LXX.) The beginning is from us, but the end will be
from you. We must now resume the connection.

   After having said, "Of His fullness have all we received," he adds,
"and grace for grace." For by grace the Jews were saved: "I chose you,"
saith God, "not because you were many in number, but because of your
fathers." (Deut. vii. 7, LXX.) If now they were chosen by God not for their
own good deeds,(3) it is manifest that by grace they obtained this honor.
And we too all are saved by grace, but not in like manner; not for the same
objects, but for objects much greater and higher. The grace then that is
with us is not like theirs. For not only was pardon of sins given to us,
(since this we have in common with them, for all have sinned,) but
righteousness also, and sanctification, and sonship, and the gift of the
Spirit far more glorious(4) and more abundant. By this grace we have become
the beloved of God, no longer as servants, but as sons and friends.
Wherefore he saith, "grace for grace." Since even the things of the law
were of grace, and the very fact of man(5) being created from nothing, (for
we did not receive this as a recompense for past good deeds, how could we,
when we even were not? but from God who is ever the first to bestow His
benefits,) and not only that we were created from nothing, but that when
created, we straightway learned what we must and what we must not do, and
that we received this law in our very nature, and that our Creator
entrusted to us the impartial rule of conscience, these I say, are proofs
of the greatest grace and unspeakable lovingkindness. And the recovery of
this law after it had become corrupt, by means of the written (Law), this
too was the work of grace. For what might have been expected to follow was,
that they who falsified(6) the law once given should suffer correction and
punishments; but what actually took place was not this, but, on the
contrary, an amending of our nature, and pardon, not of debt, but given
through mercy and grace. For to show that it was of grace and mercy, hear
what David saith; "The Lord executeth righteousness and judgment for all
that are oppressed; He made known His ways unto Moses, His acts unto the
children of Israel" (Ps. ciii. 6, 7): and again; "Good and upright is the
Lord, therefore will He give laws to them that are in the way." (Ps. xxv.
8.)

   [3.] Therefore that men received the law was of pity, mercies, and
grace; and for this reason he saith, "Grace for grace." But striving yet
more fervently(7) to (express) the greatness of the gifts, he goes on to
say,

   Ver. 17. "The law was given by Moses, but grace and truth came by Jesus
Christ."

   See ye how gently, by a single word and by little and little, both John
the Baptist and John the Disciple lead up their hearers to the highest
knowledge, having first exercised them in humbler things? The former having
compared to himself Him who is incomparably superior to all, thus
afterwards shows His superiority, by saying, "is become before me," and
then adding the words, "was before me": while the latter has done much more
than he, though too little for the worthiness of the Only-Begotten, for he
makes the comparison, not with John, but with one reverenced by the Jews
more than John, with Moses. "For the law," saith he, "was given by Moses,
but grace and truth came by Jesus Christ."

   Observe his wisdom. He makes enquiry not concerning the person, but the
things; for these being proved, it was probable that even the senseless
would of necessity receive from them a much higher judgment and notion
respecting Christ. For when facts bear witness, which cannot be
suspected(8) of doing so either from favor to any, or from malice, they
afford a means of judging which cannot be doubted even by the senseless;
for they remain to open view just as their actors may have arranged them,
and therefore their evidence is the least liable to suspicion of any. And
see how he makes the comparison easy even to the weaker sort; for he does
not prove the superiority by argument, but points out the difference by the
bare words, opposing "grace and truth" to "law," and "came" to "was given."
Between each of these there is a great difference; for one, "was given,"
belongs to something ministered, when one has received from another, and
given to whom he was commanded to give; but the other, "grace and truth
came," befits a king forgiving all offenses, with authority, and himself
furnishing the gift. Wherefore He said, "Thy sins be forgiven thee" (Matt.
ix. 2); and again, "But that ye may know that the Son of Man hath power on
earth to forgive sins (He saith to the sick of the palsy), Arise, take up
thy bed, and go unto thine house." (Ibid. v. 6.)

   Seest(1) thou how "grace" cometh by Him? look also to "truth." His
"grace" the instance just mentioned, and what happened in the case of the
thief, and the gift of Baptism, and the grace of the Spirit given by Him(2)
declare, and many other things. But His "truth" we shall more clearly know,
if we understand the types. For the types like patterns anticipated and
sketched beforehand the dispensations(3) which should be accomplished under
the new covenant, and Christ came and fulfilled them. Let us now consider
the types in few words, for we cannot at the present time go through all
that relates to them; but when you have learned some points from those
(instances) which I shall set before you,(4) you will know the others also.

   Will you then that we begin with the Passion itself? What then saith
the type? "Take ye a lamb for an house, and kill it, and do as he commanded
and ordained." (Ex. xii. 3.) But it is not so with Christ. He doth not
command this to be done, but Himself becomes It,(5) by offering Himself a
Sacrifice and Oblation to His Father.

   [4.] See how the type was "given by Moses," but the "Truth came by
Jesus Christ." (Ex. xvii. 12.)

   Again, when the Amalekites warred in Mount Sinai, the hands of Moses
were supported, being stayed up by Aaron and Hur standing on either side of
him (Ex. xvii. 12); but when Christ came, He of Himself stretched forth His
Hands upon the Cross. Hast thou observed how the type "was given," but "the
Truth came"?

   Again, the Law said, "Cursed is every one that continueth not in all
things that are written in this book." (Deut. xxvii. 26, LXX.) But I what
saith grace? "Come unto Me, all ye that labor and are heavy laden, and I
will give you rest" (Matt. xi. 28); and Paul, "Christ hath redeemed us from
the curse of the law, being made a curse for us." (Gal. iii. 13.)

   Since then we have enjoyed such "grace" and "truth," I exhort you that
we be not more slothful by reason of the greatness of the gift; for the
greater the honor of which we have been deemed worthy, the greater our debt
of excellence; for one who has received but small benefits, even though he
makes but small returns, does not deserve the same condemnation; but he who
has been raised to the highest summit of honor, and yet manifests groveling
and mean dispositions, will be worthy of much greater punishment. May I
never have to suspect this of you. For we trust in the Lord that you have
winged your souls for heaven, that you have removed from earth, that being
in the world ye handle not the things of the world; yet though so
persuaded, we do not cease thus continually to exhort you. In the games of
the heathen, they whom all the spectators encourage are not those who have
fallen and lie supine, but those who are exerting themselves and running
still; of the others, (since they would be doing what would be of no
use,(7) and would not be able to raise up by their encouragements men once
for all severed from victory,) they cease to take any notice. But in this
case some good may be expected, not only of you who are sober, but even of
those who have fallen, if they would but be converted. Wherefore we use
every means, exhorting, reproving, encouraging, praising, in order that we
may bring about your salvation. Be not then offended by our continual
admonishing concerning the Christian conversation, for the words are not
the words of one accusing you of sloth, but of one who has very excellent
hopes respecting you. And not to you alone, but to ourselves who speak
them, are these words said, yea, and shall be said, for we too need the
same teaching; so though they be spoken by us, yet nothing hinders their
being spoken to us, (for the Word, when it finds a man in fault, amends
him, when clear and free, sets him as far off from it as possible,) and we
ourselves are not pure from transgressions. The course of healing is the
same for all, the medicines are set forth for all, only the application is
not the same, but is made according to the choice of those who use the
medicines; for one who will handle the remedy as he ought, gains some
benefit from the application, while he who does not place it upon the
wound, makes the evil greater, and brings it to the most painful end. Let
us then not fret when we are being healed, but much rather rejoice, even
though the system of discipline bring bitter pains, for hereafter it will
show to us fruit sweeter than any. Let us then do all to this end, that we
may depart to that world,(1) cleared of the wounds and strokes which the
teeth of sin make in the soul, so that having become worthy to behold the
countenance of Christ, we may be delivered in that day, not to the avenging
and cruel powers, but to those who are able to bring us to that inheritance
of the heavens which is prepared for them that love Him; to which may it
come to pass that we all attain, through the grace and lovingkindness of
our Lord Jesus Christ, to whom be glory and dominion for ever and ever.
Amen.


HOMILY XV: JOHN i. 18.

No man hath seen God at any time; the Only-begotten Son, which is in the
bosom of the Father, He hath declared Him."

   [1.] GOD will not have us listen to the words and sentences contained
in the Scriptures carelessly, but with much attention. This is why the
blessed David hath prefixed in many places to his Psalms the title "for
understanding,"(2) and hath said, "Open Thou mine eyes, that I may behold
wondrous things out of Thy Law." (Ps. xxxii. 42, &c.; cxix. 18.) And after
him his son again shows that we ought to "seek out wisdom as silver,(3) and
to make merchandise of her rather than of gold." (Prov. ii. 4 and iii. 14
[partially quoted]; John v. 39.) And the Lord when He exhorts the Jews to
"search the Scriptures," the more urges us to the enquiry, for He would not
thus have spoken if it were possible to comprehend them immediately at the
first reading. No one would ever search for what is obvious and at hand,
but for that which is wrapt in shadow, and which must be found after much
enquiry; and so to arouse us to the search He calls them "hidden treasure."
(Prov. ii. 4; Matt. xiii. 44.) These words are said to us that we may not
apply ourselves to the words of the Scriptures carelessly or in a chance
way, but with great exactness. For if any one listen to what is said in
them without enquiring into the meaning, and receive all so as it is
spoken, according to the letter, he will suppose many unseemly things of
God, will admit of Him that He is a man, that He is made of brass, is
wrathful, is furious, and many opinions yet worse than these. But if he
fully learn the sense that lies beneath, he will be freed from all this
unseemliness. (Rev. i. 15.) The very text which now lies before us says,
that God has a bosom, a thing proper to bodily substances, yet no one is so
insane as to imagine, that He who is without body is a body. In order then
that we may properly interpret the entire passage according to its
spiritual meaning, let us search it through from its beginning.

   "No man hath seen God at any time." By what connection of thought does
the Apostle come to say this? After showing the exceeding greatness of the
gifts of Christ, and the infinite difference between them and those
ministered by Moses, he would add the reasonable cause of the difference.
Moses, as being a servant, was minister of lower things, but Christ being
Lord and King, and the King's Son, brought to us things far greater, being
ever with the Father, and beholding Him continually; wherefore He saith,
"No man hath seen God at any time." What then shall we answer to the most
mighty of voice, Esaias, when he says, "I saw the Lord sitting upon a
throne high and lifted up" (Isa. vi. 1); and to John himself testifying of
Him, that "he said these things when he had seen His glory"? (c. xii. 41.)
What also to Ezekiel? for he too beheld Him sitting above the Cherubim.
(Ezek. i. and x.) What to Daniel? for he too saith, "The Ancient of days
did sit" (Dan. vii. 9.) What to Moses himself, saying, "Show me Thy Glory,
that I may see Thee so as to know Thee." (Ex. xxxiii. 13, partly from LXX.)
And Jacob took his name from this very thing, being called(4) "Israel"; for
Israel is "one that sees God."(5) And others have seen him. How then saith
John, "No man hath seen God at any time"? It is to declare, that all these
were instances of (His) condescension, not the vision of the Essence itself
unveiled. For had they seen the very Nature, they would not have beheld It
under different forms, since that is simple, without form, or parts, or
bounding lines. It sits not, nor stands, nor walks: these things belong all
to bodies. But how He Is, He only knoweth. And this He hath declared by a
certain prophet, saying, "I have multiplied visions, and used
similitudes(1) by the hands of the prophets" (Hos. xii. 10), that is, "I
have condescended, I have not appeared as I really was." For since His Son
was about to appear in very flesh, He prepared them from old time to behold
the substance of God, as far as it was possible for them to see It; but
what God really is, not only have not the prophets seen, but not even
angels nor archangels. If you ask them, you shall not hear them answering
anything concerning His Essence, but sending up,(2) "Glory to God in the
Highest, on earth peace, good will towards men." (Luke ii. 14.) If you
desire to learn something from Cherubim or Seraphim, you shall hear the
mystic song of His Holiness, and that "heaven and earth are full of His
glory." (Isa. vi. 3.) If you enquire of the higher powers, you shall but
find(3) that their one work is the praise of God. "Praise ye Him," saith
David, "all His hosts." (Ps. cxlviii. 2.) But the Son only Beholds Him, and
the Holy Ghost. How can any created nature even see the Uncreated? If we
are absolutely unable clearly to discern any incorporeal power whatsoever,
even though created, as has been often proved in the case of angels, much
less can we discern the Essence which is incorporeal and uncreated.
Wherefore Paul saith, "Whom no man hath seen, nor can see." (1 Tim. vi.
16.) Does then this special attribute(4) belong to the Father only, not to
the Son? Away with the thought. It belongs also to the Son; and to show
that it does so, hear Paul declaring this point, and saying, that He "is
the Image of the invisible God." (Col. i. 15.) Now if He be the Image of
the Invisible, He must be invisible Himself, for otherwise He would not be
an "image." And wonder not that Paul saith in another place, "God was
manifested in the Flesh" (1 Tim. iii. 16); because the manifestation(5)
took place by means of the flesh, not according to (His) Essence. Besides,
Paul shows that He is invisible, not only to men, but also to the powers
above, for after saying, "was manifested in the Flesh," he adds, "was seen
of angels."

   [2.] So that even to angels He then became visible, when He put on the
Flesh; but before that time they did not so behold Him, because even to
them His Essence was invisible.

   "How then," asks some one, "did Christ say, 'Despise not one of these
little ones, for I tell you, that their angels do always behold the face of
My Father which is in heaven'? (Matt. xviii. 10.) Hath then God a face, and
is He bounded by the heavens?" Who so mad as to assert this? What then is
the meaning of the words? As when He saith, "Blessed are the pure in heart,
for they shall see God" (Matt. v. 8), He means that intellectual vision
which is possible to us, and the having God in the thoughts; so in the case
of angels, we must understand(6) that by reason of their pure and
sleepless(7) nature they do nothing else, but always image to themselves
God. And therefore Christ saith, that "No man knoweth the Father, save the
Son." (Matt. x. 27.) What then, are we all in ignorance? God forbid; but
none knoweth Him as the Son knoweth Him. As then many(8) have seen Him in
the mode of vision permitted to them, but no one has beheld His Essence, so
many of us know God, but what His substance can be none knoweth, save only
He that was begotten of Him. For by "knowledge" He here means an exact idea
and comprehension, such as the Father hath of the Son. "As the Father
knoweth Me, even so know I the Father." (c. x. 15.)

   Observe, therefore, with what fullness(9) the Evangelist speaks; for
having said that "no man hath seen God at any time," he does not go on to
say, "that the Son who hath seen, hath declared Him," but adds something
beyond "seeing" by the words, "Who is in the bosom of the Father"; because,
"to dwell(10) in the bosom" is far more than "to see." For he that merely
"seeth" hath not an in every way exact knowledge of the object, but he that
"dwelleth in the bosom" can be ignorant of nothing. Now lest when thou
hearest that "none knoweth the Father, save the Son," thou shouldest assert
that although He knoweth the Father more than all, yet He knoweth not how
great He is, the Evangelist says that He dwells in the bosom of the Father;
and Christ Himself declares, that He knoweth Him as much as the Father
knoweth the Son. Ask therefore the gainsayer, "Tell me, doth the Father
know the Son?" And if he be not mad, he will certainly answer "Yes." Then
ask again; "Doth He see and know Him with exact vision and knowledge? Doth
He know clearly what He Is?" He will certainly confess this also. From this
next collect the exact comprehension the Son has of the Father. For He
saith, "As the Father knoweth me, even so know I the Father" (c. x. 15);
and in another place, "Not that any man hath seen the Father, save He which
is of God." (c. vi. 46.) Wherefore, as I said, the Evangelist mentions "the
bosom," to show all this to us by that one word; that great is the affinity
and nearness of the Essence, that the knowledge is nowise different, that
the power is equal. For the Father would not have in His bosom one of
another essence, nor would He have dared, had He been one amongst many
servants, to live(1) in the bosom of his Lord, for this belongs only to a
true Son, to one who has(2) much confidence towards His Father, and who is
in nothing inferior to Him.

   Wouldest thou learn also His eternity? Hear what Moses saith concerning
the Father. When he asked what he was commanded to answer should the Jews
enquire of him, "Who it was that had sent him," he heard these words: "Say,
I AM hath sent me." (Ex. iii. 14.) Now the expression "I AM,"(3) is
significative of Being ever, and Being without beginning, of Being really
and absolutely. And this also the expression, "Was in the beginning,"
declares, being indicative of Being ever; so that John uses this word to
show that the Son Is from everlasting to everlasting(4) in the bosom of the
Father. For that you may not from the sameness of name, suppose that He is
some one of those who are made sons by grace, first, the article is added,
distinguishing Him from those by grace. But if this does not content you,
if you still look earthwards, hear a name more absolute than this, "Only-
Begotten." If even after this you still look below, "I will not refuse,"
says he, (St. John,) "to apply to God a term belonging to man, I mean the
word 'bosom,' only suspect nothing degrading." Dost thou see the
lovingkindness and carefulness of the Lord? God applies(5) to Himself
unworthy expressions, that even so thou mayest see through them, and have
some great and lofty thought of Him; and dost thou tarry below? For tell
me, wherefore is that gross and carnal word "bosom" employed in this place?
Is it that we may suppose God to be a body? Away, he by no means saith so.
Why then is it spoken? for if by it neither the genuineness of the Son is
established, nor that God is not a body, the word, because it serves no
purpose, is superfluously thrown in. Why then is it spoken? For I shall not
desist from asking thee this question. Is it not very plain, that it is for
no other reason but that by it we might understand the genuineness of the
Only-Begotten, and His Co-eternity with the Father?

   [3.] "He hath declared Him," saith John. What hath he declared? That
"no man hath seen God at any time"? That "God is one"? But this all the
other prophets testify, and Moses continually(6) exclaims, "The Lord thy
God is one Lord" (Dent. vi. 4); and Esaias, "Before Me there was no God
formed, neither shall there be after me." (Isa. xliii. 10.) What more then
have we learned from "the Son which is in the bosom of the Father"? What
from "the Only-Begotten"? In the first place, these very words were uttered
by His working; in the next place, we have received a teaching that is far
clearer, and learned that "God is a spirit, and they that worship Him must
worship Him in spirit and in truth" (c. iv. 24); and again, that it is
impossible to see God; "that no man knoweth" Him, "save the Son" (Matt. xi.
27); that He is the Father of the true and Only-Begotten; and all other
things that are told us of Him. But the word "hath declared"(7) shows the
plainer and clearer teaching which He gave not to the Jews only but to all
the world, and established. To the prophets not even all the Jews gave
heed, but to the Only-Begotten Son of God all the world yielded and obeyed.
So the "declaration" in this place shows the greater clearness of His
teaching, and therefore also He is called "Word," and "Angel(8) of great
Counsel."(9)

   Since then we have been vouchsafed a larger and more perfect teaching,
God having no longer spoken by the prophets, but "having in these last days
spoken to us by His Son" (Heb. i. 1), let us show forth a conversation far
higher than theirs, and suitable to the honor bestowed on us. Strange would
it be that He should have so far lowered Himself, as to choose to speak to
us no longer by His servants, but by His own mouth, and yet we should show
forth nothing more than those of old. They had Moses for their teacher, we,
Moses' Lord. Let us then exhibit a heavenly wisdom(10) worthy of this
honor, and let us have nothing to do with earth. It was for this that He
brought His teaching from heaven above, that He might remove our thoughts
thither, that we might be imitators of our Teacher according to our power.
But how may we become imitators of Christ? By acting in everything for the
common good, and not merely seeking our own. "For even Christ," saith Paul,
"pleased not Himself, but as it is written, The reproaches of them that
reproached Thee fell on Me." (Rom. xv. 3; Ps. lxix. 9.) Let no one
therefore seek his own. In truth, a man (really) seeks his own good when he
looks to that of his neighbor. What is their good is ours; we are one body,
and parts and limbs one of another. Let us not then be as though we were
rent asunder. Let no one say, "such a person is no friend of mine, nor
relation, nor neighbor, I have nought to do with him, how shall I approach,
how address him?" Though he be neither relation nor friend, yet he is a
man, who shares the same nature with thee, owns the same Lord, is thy
fellow-servant, and fellow-sojourner,(1) for he is born in the same world.
And if besides he partakes of the same faith, behold he hath also become a
member of thee: for what friendship could work such union, as the
relationship of faith? And our intimacy one with another must not be such
nearness only as friends ought to show to friends, but such as is between
limb and limb, because no man can possibly discover any intimacy greater
than this sort of friendship and fellowship.(2) As then you cannot say,
"Whence arises my intimacy and connection with this limb?" (that would be
ridiculous;) so neither can you say so in the case of your brother. "We are
all baptized into one body" (1 Cor. xii. 13), saith Paul. "Wherefore into
one body?" That we be not rent asunder, but preserve the just proportions
of that one body by our intercourse and friendship one with another.

   Let us not then despise one another, lest we be neglectful of
ourselves.(3) "For no man ever yet hated his own flesh, but nourisheth and
cherisheth it." (Eph. v. 29.) And therefore God hath given to us but one
habitation, this earth, hath distributed all things equally, hath lighted
one sun for us all, hath spread above us one roof, the sky, made one table,
the earth, bear(4) food for us. And another table hath He given far better
than this, yet that too is one, (those who share our mysteries understand
my words,) one manner of birth He hath bestowed on all, the spiritual, we
all have one country, that in the heavens, of the same cup drink we all. He
hath not bestowed on the rich man a gift more abundant and more honorable,
and on the poor one more mean and small, but He hath called all alike. He
hath given carnal things with equal regard to all,(5) and spiritual in like
manner. Whence then proceeds the great inequality of conditions in life?
From the avarice and pride of the wealthy. But let not, brethren, let not
this any longer be; and when matters of universal interest and more
pressing necessity bring us together, let us not be divided by things
earthly and insignificant: I mean, by wealth and poverty, by bodily
relationship, by enmity and friendship; for all these things are a shadow,
nay less substantial than a shadow, to those who possess the bond of
charity from above. Let us then preserve this unbroken, and none of those
evil spirits(6) will be able to enter in, who cause division in so perfect
union;(7) to which may we all attain by the grace and lovingkindness of our
Lord Jesus Christ, by whom and with whom, to the Father and the Holy Ghost,
be glory, now and ever, and world without end. Amen.


HOMILY XVI: JOHN i. 19.

"And this is the record of John, when the Jews sent priests and Levites
from Jerusalem to ask him, Who art thou?"

   [1.] A DREADFUL thing is envy, beloved, a dreadful thing and a
pernicious, to the enviers, not to the envied. For it harms and wastes them
first, like some mortal venom deeply seated in their souls; and if by
chance it injure its objects, the harm it does is small and trifling, and
such as brings greater gain than loss. Indeed not in the case of envy only,
but in every other, it is not he that has suffered, but he that has done
the wrong, who receives injury. For had not this been so, Paul would not
have enjoined the disciples rather to endure wrong than to inflict it, when
he says, "Why do ye not rather take wrong? Why do ye not rather suffer
yourselves to be defrauded?" (1 Cor. vi. 7.) Well he knew, that destruction
ever follows, not the injured party, but the injuring. All this I have
said, by reason of the envy of the Jews. Because those who had flocked from
the cities to John, and had condemned their own sins, and caused themselves
to be baptized, repenting as it were after Baptism, send to ask him, "Who
art thou?" Of a truth they were the offspring of vipers, serpents, and even
worse if possible than this. O evil and adulterous and perverse generation,
after having been baptized, do ye then become vainly curious, and question
about the Baptist? What folly can be greater than this of yours? How was it
that ye came forth? that ye confessed your sins, that ye ran to the
Baptist? How was it that you asked him what you must do? when in this you
were acting unreasonably, since you knew not the principle and purpose of
his coming. Yet of this the blessed John said nothing, nor does he charge
or reproach them with it, but answers them with all gentleness.

   It is worth while to learn why he did thus. It was, that their
wickedness might be manifest and plain to all men. Often did John testify
of Christ to the Jews, and when he baptized them he continually made
mention of Him to his company, and said, "I indeed baptize you with water,
but there cometh One after me who is mightier than I; He shall baptize you
with the Holy Ghost and with fire." (Matt. iii. 11.) With regard to him
they were affected by a human feeling; for, tremblingly attentive(1) to the
opinion of the world, and looking to "the outward appearance" (2 Cor. x.
7), they deemed it an unworthy thing that he should be subject to Christ.
Since there were many things that pointed out John for an illustrious
person. In the first place, his distinguished and noble descent; for he was
the son of a chief priest. Then his conversation, his austere mode of life,
his contempt of all human things; for despising dress and table, and house
and food itself, he had passed his former time in the desert. In the case
of Christ all was the contrary of this. His family was mean, (as they often
objected to Him, saying, "Is not this the carpenter's son? Is not his
mother called Mary? and his brethren James and Joses?") (Matt. xiii. 55);
and that which was supposed to be His country was held in such evil repute,
that even Nathanael said, "Can there any good thing come out of Nazareth?"
(c. i. 46.) His mode of living was ordinary, and His garments not better
than those of the many. For He was not girt with a leathern girdle, nor was
His raiment of hair, nor did He eat honey and locusts. But He fared like
all others, and was present at the feasts of wicked men and publicans, that
He might draw them to Him. Which thing the Jews not understanding
reproached Him with, as He also saith Himself, "The Son of Man came eating
and drinking, and they say, Behold a gluttonous man and a winebibber, a
friend of publicans and sinners." (Matt. xi. 19.) When then John
continually sent them from himself to Jesus, who seemed to them a meaner
person, being ashamed and vexed at this, and wishing rather to have him for
their teacher, they did not dare to say so plainly, but send to him,
thinking by their flattery to induce him to confess that he was the Christ.
They do not therefore send to him mean men, as in the case of Christ, for
when they wished to lay hold on Him, they sent servants, and then
Herodians, and the like, but in this instance, "priests and Levites," and
not merely "priests," but those "from Jerusalem," that is, the more
honorable; for the Evangelist did not notice this without a cause. And they
send to ask, "Who art thou?" Yet the manner of his birth was well known to
all, so that all said, "What manner of child shall this be?" (Luke i. 66);
and the report had gone forth into all the hill country. And afterwards
when he came to Jordan, all the cities were set on the wing, and came to
him from Jerusalem, and from all Judaea, to be baptized. Why then do
they(2) now ask? Not because they did not know him, (how could that be,
when he had been made manifest in so many ways?) but because they wished to
bring him to do that which I have mentioned.

   [2.] Hear then how this blessed person answered to the intention with
which they asked the question, not to the question itself. When they said,
"Who art thou?" he did not at once give them what would have been the
direct answer, "I am the voice of one crying in the wilderness." But what
did he? He removed the suspicion they had formed; for, saith the
Evangelist, being asked, "Who art thou?"

   Ver. 20. "He confessed, and denied not; but confessed, I am not the
Christ."

   Observe the wisdom of the Evangelist. He mentions this for the third
time, to set forth the excellency of the Baptist, and their wickedness and
folly. And Luke also says, that when the multitudes supposed him to be the
Christ, he again removes their suspicion.(3) This is the part of an honest
servant, not only not to take to himself his master's honor, but also to
reject it(4) when given to him by the many. But the multitudes arrived at
this supposition from simplicity and ignorance; these questioned him from
an ill intention, which I have mentioned, expecting, as I said, to draw him
over to their purpose by their flattery. Had they not expected this, they
would not have proceeded immediately to another question, but would have
been angry with him for having given them an answer foreign to their
enquiry, and would have said, "Why, did we suppose that? did we come to ask
thee that?" But now as taken and detected in the fact, they proceed to
another question, and say,

   Ver. 21. "What then? art thou Elias? And he saith, I am not."

   For they expected that Elias also would come, as Christ declares; for
when His disciples enquired, "How then do the scribes say that Elias must
first come?" (Matt. xvii. 10) He replied, "Elias truly shall first come,
and restore all things." Then they ask, "Art thou that prophet? and he
answered, No." (Matt. xvii. 10.) Yet surely he was a prophet. Wherefore
then doth he deny it? Because again he looks to the intention of his
questioners. For they expected that some especial prophet should come,
because Moses said, "The Lord thy God will raise up unto thee a Prophet of
thy brethren like unto me, unto Him shall ye harken." (Deut. xviii. 15.)
Now this was Christ. Wherefore they do not say, "Art thou a prophet?"
meaning thereby one of the ordinary prophets; but the expression, "Art thou
the prophet?" with the addition of the article, means, "Art thou that
Prophet who was foretold by Moses?" and therefore he denied not that he was
a prophet, but that he was "that Prophet."

   Ver. 22. "Then said they unto him, Who art thou? that we may give an
answer to them that sent us. What sayest thou of thyself?"

   Observe them pressing him more vehemently, urging him, repeating their
questions, and not desisting; while he first kindly removes false opinions
concerning himself, and then sets before them one which is true. For, saith
he,

   Ver. 23. "I am the voice of one crying in the wilderness, Make straight
the way of the Lord, as said the prophet Esaias."

   When he had spoken some high and lofty words concerning Christ, as if
(replying) to their opinion, he immediately betook himself to the Prophet
to draw from thence confirmation of his assertion.

   Ver. 24, 25. "And [saith the Evangelist] they who were sent were of the
Pharisees. And they asked him, and said unto him, Why baptizest thou then,
if thou be not that Christ, neither Elias, neither that Prophet?"

   Seest thou not without reason I said that they wished to bring him to
this? and the reason why they did not at first say so was, lest they should
be detected by all men. And then when he said, "I am not the Christ," they,
being desirous to conceal what they were plotting(1) within, go on to
"Elias," and "that Prophet." But when he said that he was not one of these
either, after that, in their perplexity, they cast aside the mask, and
without any disguise show clearly their treacherous intention, saying, "Why
baptizest thou then, if thou be not that Christ?" And then again, wishing
to throw some obscurity over the thing,(2) they add the others also,
"Elias," and "that Prophet." For when they were not able to trip a him by
their flattery, they thought that by an accusation they could compel him(4)
to say the thing that was not.

   What folly, what insolence, what ill-timed officiousness! Ye were sent
to learn who and whence he might be, not to(5) lay down laws for him also.
This too was the conduct of men who would compel him to confess himself to
be the Christ. Still not even now is he angry, nor does he, as might have
been expected, say to them anything of this sort, "Do you give orders and
make laws for me?" but again shows great gentleness towards them.

   Ver. 26, 27. "I," saith he, "baptize with water: but there standeth one
among you, whom ye know not; He it is, who coming after me is preferred
before me, whose shoe's latchet I am not worthy to unloose."

   [3.] What could the Jews have left to say to this? for even from this
the accusation against them cannot be evaded, the decision against them
admits not of pardon, they have given sentence against themselves. How? In
what way? They deemed John worthy of credit, and so truthful, that they
might believe him not only when he testified of others, but also when he
spoke concerning himself. For had they not been so disposed, they would not
have sent to learn from him what related to himself. Because you know that
the only persons whom we believe, especially when speaking of themselves,
are those whom we suppose to be more veracious than any others. And it is
not this alone which closes their mouths, but also the disposition with
which they had approached him; for they came forth to him at first with
great eagerness, even though afterwards they altered. Both which things
Christ declared, when He said, "He was a burning (and a shining) light, and
ye were willing for a season to rejoice in his light." Moreover, his answer
made him yet more worthy of credit. For (Christ) saith, "He that seeketh
not his own glory,(6) the same is true, and no unrighteousness is in him."
Now this man sought it not, but refers the Jews to another. And those who
were sent were of the most trustworthy among them, and of the highest rank,
so that they could have in no way any refuge or excuse, for the unbelief
which they exhibited towards Christ. Wherefore did ye not receive the
things spoken concerning Him by John? you sent men who held the first rank
among you, you enquired by them, you heard what the Baptist answered, they
manifested all possible officiousness, sought into every point, named all
the persons you suspected him to be; and yet most publicly and plainly he
confessed that he was neither "Christ," nor "Elias" nor "that Prophet." Nor
did he stop even there, but also informed them who he was, and spoke of the
nature of his own baptism, that it was but a slight and mean thing, nothing
more than some water, and told of the superiority of the Baptism given by
Christ; he also cited Esaias the prophet, testifying of old very long ago,
and calling Christ "Lord" (Isa. xl. 3), but giving him the names of
"minister and servant." What after this ought they to have done? Ought they
not to have believed on Him who was witnessed of, to have worshiped Him, to
have confessed Him to be God? For the character and heavenly wisdom of the
witness showed that his testimony proceeded, not from flattery, but from
truth; which is plain also from this, that no man prefers his neighbor to
himself, nor, when he may lawfully give honor to himself, will yield it up
to another, especially when it is so great as that of which we speak. So
that John would not have renounced(1) this testimony (as belonging) to
Christ, had He not been God. For though he might have rejected it for
himself as being too great for his own nature, yet he would not have
assigned it to another nature that was beneath it.

   "But there standeth One among you, whom ye know not." Reasonable it was
that Christ should mingle among the people as one of the many, because
everywhere He taught men not to be puffed up and boastful. And in this
place by "knowledge" the Baptist means a perfect acquaintance with Him, who
and whence He was. And immediately next to this he puts, "Who cometh after
me"; all but saying, "Think not that all is contained in my baptism, for
had that been perfect, Another would not have arisen after me to offer you
a different One, but this of mine is a preparation and a clearing the way
for that other. Mine is but a shadow and image, but One must come who shall
add to this the reality. So that His very coming 'after me' especially
declares His dignity: for had the first been perfect, no place would have
been required for a second." "Is(2) before me," is more honorable,
brighter. And then, lest they should imagine that His superiority was found
by comparison, desiring to establish His incomparableness, he says, "Whose
shoe's latchet I am not worthy to unloose"; that is, who is not simply
"before me," but before me in such a way, that I am not worthy to be
numbered among the meanest of His servants. For to loose the shoe is the
office of humblest service.

   Now if John was not worthy to "unloose the latchet" (Matt. xi. 11 ),
John, than whom "among them that are born of women there hath not risen a
greater," where shall we rank ourselves? If he who was equal to, or rather
greater than, all the world,(3) (for saith Paul, "the world was not worthy"
of them--Heb. xi. 38,) declares himself not worthy to be reckoned even
among the meanest of those who should minister unto Him, what shall we say,
who are full of ten thousand sins, and are as far from the excellence of
John, as earth from heaven.

   [4.] He then saith that he himself is not "worthy so much as to unloose
the latchet of His shoe"; while the enemies of the truth are mad with such
a madness, as to assert(4) that they are worthy to know Him even as He
knows Himself. What is worse than such insanity, what more frenized than
such arrogance? Well hath a wise man said, "The beginning of pride is not
to know the Lord."(5)

   The devil would not have been brought down and become a devil, not
being a devil before, had he not been sick of this disease. This it was
that cast him out from that confidence,(6) this sent him to the pit of
fire, this was the cause of all his woes. For it is enough of itself to
destroy every excellence of the soul, whether it find almsgiving, or
prayer, or fasting, or anything. For, saith the Evangelist, "That which is
highly esteemed among men is impure before the Lord." (Luke xvi. 15--not
quoted exactly.) Therefore it is not only fornication or adultery that are
wont to defile those who practice them, but pride also, and that far more
than those vices. Why? Because fornication though it is an unpardonable
sin, yet a man may plead the desire; but pride cannot possibly find any
cause or pretext of any sort whatever by which to obtain so much as a
shadow of excuse; it is nothing but a distortion and most grievous disease
of the soul, produced from no other source but folly. For there is nothing
more foolish than a proud man, though he be surrounded with wealth, though
he possess much of the wisdom of this world, though he be set in royal
place, though he bear about with all things that among men appear
desirable.

   For if the man who is proud of things really good is wretched and
miserable, and loses the reward of all those things, must not he who is
exalted by things that are nought, and puffs himself up because of a shadow
or the flower of the grass, (for such is this world's glory,) be more
ridiculous than any, when he does just as some poor needy man might do,
pining all his time with hunger, yet if ever he should chance one night to
see a dream of good fortune, filled with conceit because of it?

   O wretched and miserable! when thy soul is perishing by a most grievous
disease, when thou art poor with utter poverty, art thou high-minded
because thou hast such and such a number of talents of gold? because thou
hast a multitude of slaves and cattle? Yet these are not thine; and if thou
dost not believe my words, learn from the experience of those who have gone
before(1) thee. And if thou art so drunken, that thou canst not be
instructed even from what has befallen others, wait a little, and thou
shalt know by what befalls thyself that these things avail thee nothing,
when gasping for life, and master not of a single hour, not even of a
little moment, thou shalt unwillingly leave them(2) to those who are about
thee, and these perhaps those whom thou wouldest not. For many have not
been permitted even to give directions concerning them, but have departed
suddenly,(3) desiring to enjoy them, but not permitted, dragged from them,
and forced to yield them up to others, giving place by compulsion to those
to whom they would not. That this be not our case, let us, while we are yet
in strength and health, send forward our riches hence to our own city, for
thus only and in no other way shall we be able to enjoy them; so shall we
lay them up in a place inviolate and safe. For there is nothing, there is
nothing there that can take them from us; no death, no attested wills,(4)
no successors to inheritances,(5) no false informations, no plottings
against us, but he who has departed hence bearing away great wealth with
him may enjoy it there for ever. Who then is so wretched as not to desire
to revel in riches which are his own throughout? Let us then transfer our
wealth, and remove it thither. We shall not need for such a removal asses,
or camels, or carriages, or ships, (God hath relieved even us from this
difficulty,) but we only want the poor, the lame, the crippled, the infirm.
These are entrusted with this transfer, these convey our riches to heaven,
these introduce the masters of such wealth as this to the inheritance of
goods everlasting. Which may it be that we all attain through the grace and
lovingkindness of our Lord Jesus Christ, by whom and with whom, to the
Father and the Holy Ghost, be glory, 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/XIV, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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