(NOTE: The electronic text obtained from The Electronic Bible Society was
not completely corrected. EWTN has corrected all discovered errors.)


ST. JOHN CHRYSOSTOM

TWO HOMLIES ON EUTROPIUS, PATRICIAN AND CONSUL

[Translated by Rev. W. R. W. Stephens, M.A.
Prebendary of Chichester Cathedral, and Rector of Woolbeding, Sussex.]


HOMILY I: WHEN HE HAD TAKEN REFUGE IN THE CHURCH

   1. "Vanity of vanities, all is vanity"--it is always seasonable to
utter this but more especially at the present time. Where are now the
brilliant surroundings of thy consulship? where are the gleaming torches?
Where is the dancing, and the noise of dancers' feet, and the banquets and
the festivals? where are the garlands and the curtains of the theatre?
where is the applause which greeted thee in the city, where the acclamation
in the hippodrome and the flatteries of spectators? They are gone--all
gone: a wind has blown upon the tree shattering down all its leaves, and
showing it to us quite bare, and shaken from its very root; for so great
has been the violence of the blast, that it has given a shock to all these
fibres of the tree and threatens to tear it up from the roots. Where now
are your reigned friends? where are your drinking parties, and your
suppers? where is the swarm of parasites, and the wine which used to be
poured forth all day long, and the manifold dainties invented by your
cooks? where are they who courted your power and did and said everything to
win your favour? They were all mere visions of the night, and dreams which
have vanished with the dawn of day: they were spring flowers, and when the
spring was over they all withered: they were a shadow which has passed
away--they were a smoke which has dispersed, bubbles which have burst,
cobwebs which have been rent in pieces. Therefore we chant continually this
spiritual song--"Vanity of vanities, all is vanity." For this saying ought
to be continually written on our walls, and garments, in the market place,
and in the house, on the streets, and on the doors and entrances, and above
all on the conscience of each one, and to be a perpetual theme for
meditation. And inasmuch as deceitful things, and maskings and pretence
seem to many to be realities it behoves each one every day both at supper
and at breakfast, and in social assemblies to say to his neighhour and to
hear his neighbour say in return "vanity of vanities, all is vanity." Was I
not continually telling thee that wealth was a runaway? But you would not
heed me. Did I not tell thee that it was an unthankful servant? But you
would not be persuaded. Behold actual experience has now proved that it is
not only a runaway, and ungrateful servant, but also a murderous one, for
it is this which has caused thee now to fear and tremble. Did I not say to
thee when you continually rebuked me for speaking the truth, "I love thee
better than they do who flatter thee?" "I who reprove thee care more for
thee than they who pay thee court?" Did I not add to these words by saying
that the wounds of friends were more to be relied upon than the voluntary
kisses of enemies.(1) If you had submitted to my wounds their kisses would
not have wrought thee this destruction: for my wounds work health, but
their kisses have produced an incurable disease. Where are now thy cup-
bearers, where are they who cleared the way for thee in the market place,
and sounded thy praises endlessly in the ears of all? They have fled, they
have disowned thy friendship, they are providing for their own safety by
means of thy distress. But I do not act thus, nay in thy misfortune I do
not abandon thee, and now when thou art fallen I protect and tend thee. And
the Church which you treated as an enemy has opened her bosom and received
thee into it; whereas the theatres which you courted, and about which you
were oftentimes indignant with me have betrayed and ruined thee. And yet I
never ceased saying to thee "why doest thou these things?" "thou art
exasperating the Church, and casting thyself down headlong," yet thou didst
hurry away from all my warnings. And now the hippodromes, having exhausted
thy wealth, have whetted the sword against thee, but the Church which
experienced thy untimely wrath is hurrying in every direction, in her
desire to pluck thee out of the net.

   2. And I say these things now not as trampling upon one who is
prostrate, but from a desire to make those who are still standing more
secure; not by way of irritating the sores of one who has been wounded, but
rather to preserve those who have not yet been wounded in sound health; not
by way of sinking one who is tossed by the waves, but as instructing those
who are sailing with a favourable breeze, so that they may not become
overwhelmed. And how may this be effected? by observing the vicissitudes of
human affairs. For even this man had he stood in fear of vicissitude would
not have experienced it; but whereas neither his own conscience, nor the
counsels of others wrought any improvement in him, do ye at least who plume
yourselves on your riches profit by his calamity: for nothing is weaker
than human affairs. Whatever term therefore one may employ to express their
insignificance it will fall short of the reality; whether he calls them
smoke, or grass, or a dream or spring flowers, or by any other name; so
perishable are they, and more naught than nonentities;(1) but that together
with their nothingness they have also a very perilous element we have a
proof before us. For who was more exalted than this man? Did he not surpass
the whole world in wealth? had he not climbed to the very pinnacle of
distinction? did not all tremble and fear before him? Yet lo! he has become
more wretched than the prisoner, more pitiable than the menial slave, more
indigent than the beggar wasting away with hunger, having every day a
vision of sharpened swords and of the criminal's grave, and the public
executioner leading him out to his death; and he does not even know if he
once enjoyed past pleasure, nor is he sensible even of the sun's ray, but
at mid day his sight is dimmed as if he were encompassed by the densest
gloom. But even let me try my best I shall not be able to present to you in
language the suffering which he must naturally undergo, in the hourly
expectation of death. But indeed what need is there of any words from me,
when he himself has clearly depicted this for us as in a visible image? For
yesterday when they came to him from the royal court intending to drag him
away by force, and he ran for refuge to the holy furniture,(2) his face was
then, as it is now, no better than the countenance of one dead: and the
chattering of his teeth, and the quaking and quivering of his whole body,
and his faltering voice, and stammering tongue, and in fact his whole
general appearance were suggestive of one whose soul was petrified.

   3. Now I say these things not by way of reproaching him, or insulting
his misfortune, but from a desire to soften your minds towards him, and to
induce you to compassion, and to persuade you to be contented with the
punishment which has already been inflicted. For since there are many
inhuman persons amongst us who are inclined, perhaps, to find fault with me
for having admitted him to the sanctuary, I parade his sufferings from a
desire to soften their hardheartedness by my narrative.

   For tell me, beloved brother, wherefore art thou indignant with me? You
say it is because he who continually made war upon the Church has taken
refuge within it. Yet surely we ought in the highest degree to glorify God,
for permitting him to be placed in such a great strait as to experience
both the power and the lovingkindness of the Church:--her power in that he
has suffered this great-vicissitude in consequence of the attacks which he
made upon her: her lovingkindness in that she whom he attacked now casts
her shield in front of him and has received him under her wings, and placed
him in all security not resenting any of her former injuries, but most
lovingly opening her bosom to him. For this is more glorious than any kind
of trophy, this is a brilliant victory, this puts both Gentiles and Jews to
shame, this displays the bright aspect of the Church: in that having
received her enemy as a captive, she spares him, and when all have despised
him in his desolation, she alone like an affectionate mother has concealed
him under her cloak,(3) opposing both the wrath of the king, and the rage
of the people, and their overwhelming hatred. This is an ornament for the
altar. A strange kind of ornament, you say, when the accused sinner, the
extortioner, the robber is permitted to lay hold of the altar. Nay! say not
so: for even the harlot took hold of the feet of Jesus, she who was stained
with the most accursed and unclean sin: yet her deed was no reproach to
Jesus, but rather redounded to His admiration and praise: for the impure
woman did no injury to Him who was pure, but rather was the vile harlot
rendered pure by the touch of Him who was the pure and spotless one. Grudge
not then, O man. We are the servants of the crucified one who said "Forgive
them for they know not what they do."(1) But, you say, he cut off the right
of refuge here by his ordinances and divers kinds of laws. Yes! yet now he
has learned by experience what it was he did, and he himself by his own
deeds has been the first to break the law, and has become a spectacle to
the whole world, and silent though he is, he utters from thence a warning
voice to all, saying "do not such things as I have done, that ye suffer not
such things as I suffer." He appears as a teacher by means of his calamity,
and the altar emits great lustre, inspiring now the greatest awe from the
fact that it holds the lion in bondage; for any figure of royalty might be
very much set off if the king were not only to be seen seated on his throne
arrayed in purple and wearing his crown, but if also prostrate at the feet
of the king barbarians with their hands bound behind their backs were
bending low their heads. And that no persuasive arguments have been used,
ye yourselves are witnesses of the enthusiasm, and the concourse of the
people. For brilliant indeed is the scene before us to day, and magnificent
the assembly, and I see as large a gathering here to-day as at the Holy
Paschal Feast. Thus the man has summoned you here without speaking and yet
uttering a voice through his actions clearer than the sound of a trumpet:
and ye have all thronged hither to-day, maidens deserting their boudoirs,
and matrons the women's chambers, and men the market place that ye may see
human nature convicted, and the instability of worldly affairs exposed, and
the harlot-face which a few days ago was radiant (such is the prosperity
derived from extortion) looking uglier than any wrinkled old woman, this
face I say you may see denuded of its enamel and pigments by the action of
adversity as by a sponge

   4. Such is the force of this calamity: it has made one who was
illustrious and conspicuous appear the most insignificant of men. And if a
rich man should enter the assembly he derives much profit from the sight:
for when he beholds the man who was shaking the whole world, now dragged
down from so high a pinnacle of power, cowering with fright, more terrified
than a hare or a frog, nailed fast to yonder pillar, without bonds, his
fear serving instead of a chain, panic-stricken and trembling, he abates
his haughtiness, he puts down his pride, and having acquired the kind of
wisdom concerning human affairs which it concerns him to have he departs
instructed by example in the lesson which Holy Scripture teaches by
precept:--"All flesh is grass and all the glory of man as the flower of
grass: the grass withereth and the flower faileth"(2) or "They shall wither
away quickly as the grass, and as the green herb shall they quickly
fail"(3) or "like smoke are his days,"(4) and all passages of that kind.
Again the poor man when he has entered and gazed at this spectacle does not
think meanly of himself, nor bewail himself on account of his poverty, but
feels grateful to his poverty, because it is a place of refuge to him, and
a calm haven, and secure bulwark; and when he sees these things he would
many times rather remain where he is, than enjoy the possession of all men
for a little time and afterwards be in jeopardy of his own life. Seest thou
how the rich and poor, high and low, bond and free have derived no small
profit from this man's taking refuge here? Seest thou how each man will
depart hence with a remedy, being cured merely by this sight? Well! have I
softened your passion, and expelled your wrath? have I extinguished your
cruelty? have I induced you to be pitiful? Indeed I think I have; and your
countenances and the streams of tears you shed are proofs of it. Since then
your hard rock has turned into deep and fertile soil let us hasten to
produce some fruit of mercy, and to display a luxuriant crop of pity by
falling down before the Emperor or rather by imploring the merciful God so
to soften the rage of the Emperor, and make his heart tender that he may
grant the whole of the favour which we ask. For indeed already since that
day when this man fled here for refuge no slight change has taken place;
for as soon as the Emperor knew that he had hurried to this asylum,
although the army was present, and incensed on account of his misdeeds, and
demanded him to be given up for execution, the Emperor made a long speech
endeavouring to allay the rage of the soldiers, maintaining that not only
his offences, but any good deed which he might have done ought to be taken
into account, declaring that he felt gratitude for the latter, and was
prepared to forgive him as a fellow creature for deeds which were
otherwise. And when they again urged him to avenge the insult done to the
imperial majesty, shouting, leaping, and brandishing their spears, he shed
streams of tears from his gentle eyes, and having reminded them of the Holy
Table to which the man had fled for refuge he succeeded at last in
appeasing their wrath.

   5. Moreover let me add some arguments which concern ourselves. For what
pardon could you deserve, if the Emperor bears no resentment when he has
been insulted, but ye who have experienced nothing of this kind display so
much wrath? and how after this assembly has been dissolved will ye handle
the holy mysteries, and repeat that prayer by which we are commanded to say
"forgive us as we also forgive our debtors"(1) when ye are demanding
vengeance upon your debtor? Has he inflicted great wrongs and insults on
you? I will not deny it. Yet this is the season not for judgment but for
mercy; not for requiring an account, but for showing loving kindness: not
for investigating claims but for conceding them; not for verdicts and
vengeance, but for mercy and favour. Let no one then be irritated or vexed,
but let us rather beseech the merciful God to grant him a respite from
death, and to rescue him from this impending destruction, so that he may
put off his transgression, and let us unite to approach the merciful
Emperor beseeching him for the sake of the Church, for the sake of the
altar, to concede the life of one man as an offering to the Holy Table. If
we do this the Emperor himself will accept us, and even before his praise
we shall have the approval of God, who will bestow a large recompense upon
us for our mercy. For as he rejects and hates the cruel and inhuman, so
does He welcome and love the merciful and humane man; and if such a man be
righteous, all the more glorious is the crown which is wreathed for him:
and if he be a sinner, He passes over his sins granting this as the reward
of compassion shown to his fellow-servant. "For" He saith "I will have
mercy and not sacrifice,"(2) and throughout the Scriptures you find Him
always enquiring after this, and declaring it to be the means of release
from sin. Thus then we shall dispose Him to be propitious to us, thus we
shall release ourselves from our sins, thus we shall adorn the Church, thus
also our merciful Emperor, as I have already said, will commend us, and all
the people will applaud us, and the ends of the earth will admire the
humanity and gentleness of our city, and all who hear of these deeds
throughout the world will extol us. That we then may enjoy these good
things, let us fall down in prayer and supplication, let us rescue the
captive, the fugitive, the suppliant from danger that we ourselves may
obtain the future blessings by the favour and mercy of our Lord Jesus
Christ, to whom be glory and power, now and for ever, world without end.
Amen.


HOMILY II. WHEN HE HAD QUITTED THE ASYLUM OF THE CHURCH, AND BEEN TAKEN
CAPTIVE

   1. Delectable indeed are the meadow, and the garden, but far more
delectable the study of the divine writings. For there indeed are flowers
which fade, but here are thoughts which abide in full bloom; there is the
breeze of the zephyr, but here the breath of the Spirit: there is the hedge
of thorns, but here is the guarding providence of God; there is the song of
cicadae, but here the melody of the prophets: there is the pleasure which
comes from sight, but here the profit which comes from study. The garden is
confined to one place, but the Scriptures are in all parts of the world;
the garden is subject to the necessities of the seasons, but the Scriptures
are rich in foliage, and laden with fruit alike in winter and in summer.
Let us then give diligent heed to the study of the Scriptures: for if thou
doest this the Scripture will expel thy despondency, and engender pleasure,
extirpate vice, and make virtue take root, and in the tumult of life it
will save thee from suffering like those who are tossed by troubled waves.
The sea rages but thou sailest on with calm. weather; for thou hast the
study of the Scriptures for thy pilot; for this is the cable which the
trials of life do not break asunder. Now that I lie not events themselves
bear witness. A few days ago the Church was besieged: an army came, and
fire issued from their eyes, yet it did not scorch the olive tree; swords
were unsheathed, yet no one received a wound the imperial gates were in
distress, but the Church was in security. And yet the tide of war flowed
hither; for here the refugee was sought, and we withstood them, not fearing
their rage. And wherefore prithee? because we held as a sure pledge the
saying "Thou art Peter, and upon this rock I will build my Church: and the
gates of hell shall not prevail against it."(1) And when I say the Church I
mean not only a place but also a plan of life:(2) I mean not the walls of
the Church but the laws of the Church. When thou takest refuge in a Church,
do not seek shelter merely in the place but in the spirit of the place. For
the Church is not wall and roof but faith and life.

   Do not tell me that the man having been surrendered was surrendered by
the Church if he had not abandoned the Church he would not have been
surrendered. Do not say that he fled here for refuge and then was given up:
the Church did not abandon him but he abandoned the Church. He was not
surrendered from within the Church but outside its walls. Wherefore did he
forsake the Church? Didst thou desire to save thyself? Thou shouldst have
held fast to the altar. There were no walls here, but there was the
guarding providence of God. Wast thou a sinner? God does not reject thee:
for "He came not to call the righteous but sinners to repentance."(3) The
harlot was saved when she clung to His feet. Have ye heard the passage read
to-day? Now I say these things that thou mayest not hesitate to take refuge
in the Church. Abide with the Church, and the Church does not hand thee
over to the enemy: but if thou fliest from the Church, the Church is not
the cause of thy capture. For if thou art inside the fold the wolf does not
enter: but if thou goest outside, thou art liable to be the wild beast's
prey: yet this is not the fault of the fold, but of thy own pusillanimity.
The Church hath no feet. Talk not to me of walls and arms: for walls wax
old with time, but the Church has no old age. Walls are shattered by
barbarians, but over the Church even demons do not prevail. And that my
words are no mere vaunt there is the evidence of facts. How many have
assailed the Church, and yet the assailants have perished while the Church
herself has soared beyond the sky? Such might hath the Church: when she is
assailed she conquers: when snares are laid for her she prevails: when she
is insulted her prosperity increases: she is wounded yet sinks not under
her wounds; tossed by waves yet not submerged; vexed by storms yet suffers
no shipwreck; she wrestles and is not worsted, fights but is not
vanquished. Wherefore then did she suffer this war to be? That she might
make more manifest the splendour of her triumph. Ye were present on that
day, and ye saw what weapons were set in motion against her, and how the
rage of the soldiers burned more fiercely than fire, and I was hurried away
to the imperial palace.(4) But what of that? By the grace of God none of
those things dismayed me.

   2. Now I say these things in order that ye too may follow my example.
But wherefore was I not dismayed? Because I do not fear any present
terrors. For what is terrible? Death? nay this is not terrible: for we
speedily reach the unruffled haven. Or spoliation of goods? "Naked came I
out of my mother's womb, and naked shall I depart;"(5) or exile? "The earth
is the Lord's and the fulness thereof;"(6) or false accusation? "Rejoice
and be exceeding glad, when men shall say all manner of evil against you
falsely, for great is your reward in Heaven."(7) I saw the swords and I
meditated on Heaven; I expected death, and I bethought me of the
resurrection; I beheld the sufferings of this lower world, and I took
account of the heavenly prizes; I observed the devices of the enemy, and I
meditated on the heavenly crown: for the occasion of the contest was
sufficient for encouragement and consolation. True! I was being forcibly
dragged away, but I suffered no insult from the act; for there is only one
real insult, namely sin: and should the whole world insult thee, yet if
thou dost not insult thyself thou art not insulted. The only real betrayal
is the betrayal of the conscience: betray not thy own conscience, and no
one can betray thee. I was being dragged away and I saw the events--or
rather I saw my words turned into events, I saw my discourse which I had
uttered in words being preached in the market-place through the medium of
actual events. What kind of discourse? the same which I was always
repeating. The wind has blown and the leaves have fallen "The grass has
withered and the flower has faded."(8) The night has departed and the day
has dawned; the shadow has been proved vain and the truth has appeared.
They mounted up to the sky, and they came down to the level of earth: for
the waves which were swelling high have been laid low by means of merely
human events. How? The things which were taking place were a lesson. And I
said to myself will posterity learn self-control? or before two days have
passed by will these events have been abandoned to oblivion? The warnings
were sounding in their ears. Again let me utter, yet again I will speak.
What profit will there be? Certainly there will be profit. For if all do
not hearken, the half will hearken; and if not the half, the third part:
and if not the third the fourth: and if not the fourth, perhaps ten: and if
not ten, perhaps five: and if not five perhaps one: and if not one, I
myself have the reward prepared for me. "The grass withereth and the flower
fadeth; but the word of God abideth for ever."(1)

   3. Have ye seen the insignificance of human affairs? have ye seen the
frailty of power? Have ye seen the wealth which I always called a runaway
and not a runaway only, but also a murderer. For it not only deserts those
who possess it, but also slaughters them; for when any one pays court to it
then most of all does it betray him. Why dost thou pay court to wealth
which to-day is for thee, and to-morrow for another? Why dost thou court
wealth which can never be held fast? Dost thou desire to court it? dost
thou desire to hold it fast? Do not bury it but give it into the hands of
the poor. For wealth is a wild beast: if it be tightly held it runs away:
if it be let loose it remains where it is; "For," it is said, "he hath
dispersed abroad and given to the poor; his righteousness remaineth
forever."(2) Disperse it then that it may remain with thee; bury it not
lest it run away. Where is wealth? I would gladly enquire of those who have
departed. Now I say these things not by way of reproach, God forbid, nor by
way of irritating old sores, but as endeavouring to secure a haven for you
out of the shipwreck of others. When soldiers and swords were threatening,
when the city was in a blaze of fury, when the imperial majesty was
powerless, and the purple was insulted, when all places were full of
frenzy, where was wealth then? where was your silver plate? where were your
silver couches? where your household slaves? they had all betaken
themselves to flight; where were the eunuchs? they all ran away; where were
your friends? they changed their masks. Where were your houses? they were
shut up. Where was your money? the owner of it fled: and the money itself,
where was that? it was buried. Where was it all hidden? Am I oppressive and
irksome to you in constantly declaring that wealth betrays those who use it
badly? The occasion has now come which proves the truth of my words. Why
dost thou hold it so tightly, when in the time of trial it profiteth thee
nothing? If it has power when thou fallest into a strait, let it come to
thy aid, but if it then runs away what need hast thou of it? events
themselves bear witness. What profit was there in it? The sword was whetted
death was impending, an army raging: there was apprehension of imminent
peril; and yet wealth was nowhere to be seen. Where did the runaway flee?
It was itself the cause which brought about all these evils, and yet in the
hours of necessity it runs away. Nevertheless many reproach me saying
continually thou fasteneth upon the rich: while they on the other hand
fasten upon the poor. Well I do fasten upon the rich: or rather not the
rich, but those who make a bad use of their riches. For I am continually
saying that I do not attack the character of the rich man, but of the
rapacious. A rich man is one thing, a rapacious man is another: an affluent
man is one thing, a covetous man is another. Make clear distinctions, and
do not confuse things which are diverse. Art thou a rich man? I forbid thee
not. Art thou a rapacious man? I denounce thee. Hast thou property of thy
own? enjoy it. Dost thou take the property of others? I will not hold my
peace. Wouldest thou stone me for this? I am ready to shed my blood: only I
forbid thy sin. I heed not hatred, I heed not war: one thing only do I
heed, the advancement of my hearers. The rich are my children, and the poor
also are my children: the same womb has travailed with both, both are the
offspring of the same travail-pangs. If then thou fastenest reproaches on
the poor man, I denounce thee: for the poor man does not suffer so much
loss as the rich. For no great wrong is inflicted on the poor man, seeing
that in his case the injury is confined to money; but in thy case the
injury touches the soul. Let him who wills cast me off, let him who wills
stone me, let him who wills hate me: for the plots of enemies are the
pledges to me of crowns of victory, and the number of my rewards will be as
the number of my wounds.

   4. So then I fear not an enemy's plots: one thing. only do I fear,
which is sin. If no one convicts me of sin, then let the whole world make
war upon me. For this kind of war only renders me more prosperous. Thus
also do I wish to teach you a lesson. Fear not the devices of a potentate,
but fear the power of sin. No man will do thee harm, if thou dost not deal
a blow to thyself. If thou hast not sin, ten thousand swords may threaten
thee, but God will snatch thee away out of their reach: but if thou hast
sin, even shouldest thou be in paradise thou wilt be cast out. Adam was in
paradise yet he fell; Job was on a dung hill, yet he was crowned
victorious. What profit was paradise to the one? or what injury was the
dung hill to the other? No man laid snares for the one, yet was he
overthrown: the devil laid snares for the other, and yet he was crowned.
Did not the devil take his property? Yes, but he did not rob him of his
godliness. Did he not lay violent hands upon his sons? yes: but he did not
shake his faith. Did he not tear his body to pieces? yes but he did not
find his treasure. Did he not arm his wife against him? yes but he did not
overthrow the soldier. Did he not hurl arrows and darts at him? yes but he
received no wounds. He advanced his engines but could not shake the tower;
he conducted his billows against him, but did not sink the ship. Observe
this law I beseech you, yea I clasp your knees, if not with the bodily
hand, yet in spirit, and pour forth tears of supplication. Observe this law
I pray you, and no one can do you harm. Never call the rich man happy;
never call any man miserable save him who is living in sin: and call him
happy who lives in righteousness. For it is not the nature of their
circumstances, but the disposition of the men which makes both the one and
the other. Never be afraid of the sword if thy conscience does not accuse
thee: never be afraid in war if thy conscience is clear. Where are they who
have departed? tell me. Did not all men once bow down to them? did not
those who were in authority tremble greatly before them? did they not pay
court to them? But sin has come, and all things are manifested in their
true lights; they who were attendants have become judges, the flatterers
are turned into executioners; they who once kissed his hands, dragged him
themselves from the church, and he who yesterday kissed his hand is to-day
his enemy. Wherefore? Because neither did he yesterday love him with
sincerity. For the opportunity came and the actors were unmasked. Didst
thou not yesterday kiss his hands, and call him saviour, and guardian, and
benefactor? Didst thou not compose panegyrics without end? wherefore to-day
dost thou accuse him? Why yesterday a praiser, and to-day an accuser? why
yesterday utter panegyrics, and to-day reproaches? What means this change?
what means this revolution?

   5. But I am not like this: I was the subject of his plots, yet I became
his protector. I suffered countless troubles at his hands, yet I did not
retaliate. For I copy the example of my Master, who said on the cross,
"Forgive them, for they know not what they do." Now I say these things that
you may not be perverted by the suspicion of wicked men. Now many changes
have taken place, since I had the oversight of the city, and yet no one
learns I self-control? But when I say no one, I do not condemn all, God
forbid. For it is impossible that this rich soil when it has received seed,
should not produce one eat; of corn: but I am insatiable, I do not wish
many to be saved but all. And if but one be left in a perishing condition,
I perish also, and deem that the Shepherd should be imitated who had
ninety-nine sheep, and yet hastened after the one which had gone astray.(1)
How long will money last? how long this silver and gold? how long these
draughts of wine? how long the flatteries of slaves? how long these goblets
wreathed with garlands? how long these satanic drinking feasts, full of
diabolical activity?

   Dost thou not know that the present life is a sojourn in a far country?
for art thou a citizen? Nay thou art a wayfarer. Understandest thou what I
say? Thou art not a citizen, but thou art a wayfarer, and a traveller. Say
not: I have this city and that. No one has a city. The city is above.
Present life is but a journey. We are journeying on every day, while nature
is running its course. Some there are who store up goods on the way: some
who bury jewellery on the road. Now when you enter an inn do you beautify
the inn? not so, but you eat and drink and hasten to depart. The present
life is an inn: we have entered it, and we bring present life to a close:
let us be eager to depart with a good hope, let us leave nothing here, that
we may not lose it there. When you enter the inn, what do you say to the
servant? Take care where you put away our things, that you do not leave
anything behind here, that nothing may be lost, not even what is small and
trifling, in order that we may carry everything back to our home. Thou art
a wayfarer and traveller, and indeed more insignificant than the wayfarer.
How so? I will tell you. The wayfarer knows when he is going into the inn,
and when he is going out; for the egress as well as the regress is in his
own power: but when I enter the inn, that is to say this present life, I
know not when I shall go out: and it may be that I am providing myself with
sustenance for a long time when the Master suddenly summons me saying "Thou
fool, for whom shall those things be which thou hast prepared? for on this
very night thy soul is being taken from thee."(2) The time of thy departure
is uncertain, the tenure of thy possessions insecure, there are innumerable
precipices, and billows on every side of thee. Why dost thou rave about
shadows? why desert the reality and run after shadows?

   6. I say these things, and shall not cease saying them, causing
continual pain, and dressing the wounds; and this not for the sake of the
fallen, but of those who are still standing. For they have departed, and
their career is ended, but those who are yet standing have gained a more
secure position through their calamities. "What then," you say, "shall we
do?" Do one thing only, hate riches, and love thy life--cast away thy
goods; I do not say all of them, but cut off the superfluities. Be not
covetous of other men's goods, strip not the widow, plunder not the orphan,
seize not his house: I do not address myself to persons but to facts. But
if any one's conscience attacks him, he himself is responsible for it, not
my words. Why art thou grasping where thou bringest ill-will upon thyself?
Grasp where there is a crown to be gained. Strive to lay hold not of earth
but of heaven. "The kingdom of Heaven belongs to violent men and men of
violence take it by force."(1) Why dost thou lay hold of the poor man who
reproaches thee? Lay hold of Christ who praises thee for it. Dost thou see
thy senselessness and madness? Dost thou lay hold of the poor man who has
little? Christ says "lay hold of me; I thank thee for it, lay hold of my
kingdom and take it by violence." If thou art minded to lay hold of an
earthly kingdom, or rather if thou art minded to have designs upon it thou
art punished; but in the case of the heavenly kingdom thou art punished if
thou dost not lay hold of it. Where worldly things are concerned there is
ill-will, but where spiritual there is love. Meditate daily on these
things, and if two days hence thou seest another riding in a chariot,
arrayed in raiment of silk, and elated with pride, be not again dismayed
and troubled. Praise not a rich man, but only him who lives in
righteousness. Revile not a poor man, but learn to have an upright and
accurate judgment in all things.

   Do not hold aloof from the Church; for nothing is stronger than the
Church. The Church is thy hope, thy salvation, thy refuge. It is higher
than the heaven, it is wider than the earth. It never waxes old, but is
always in full vigour. Wherefore as significant of its solidity and
stability Holy Scripture calls it a mountain: or of its purity a virgin, or
of its magnificence a queen; or of its relationship to God a daughter; and
to express its productiveness it calls her barren who has borne seven: in
fact it employs countless names to represent its nobleness. For as the
master of the Church has many names: being called the Father, and the
way,(2) and the life,(3) and the light,(1) and the arm,(5) and the
propitiation,(6) and the foundation,(7) and the door,(8) and the sinless
one,(9) and the treasure,(10) and Lord, and God, and Son, and the only
begotten, and the form of God,(11) and the image(12) of God so is it with
the Church itself: does one name suffice to present the whole truth? by no
means. But for this reason there are countless names, that we may learn
something concerning God, though it be but a small part. Even so the Church
also is called by many names. She is called a virgin, albeit formerly she
was an harlot: for this is the miracle wrought by the Bridegroom, that He
took her who was an harlot and hath made her a virgin. Oh! what a new and
strange event? With us marriage destroys virginity, but with God marriage
hath restored it. With us she who is a virgin, when married, is a virgin no
longer: with Christ she who is an harlot, when married, becomes a virgin.

   7. Let the heretic who inquires curiously into the nature of heavenly
generation saying "how did the Father beget the Son?" interpret this single
fact, ask him how did the Church, being an harlot, become a virgin? and how
did she having brought forth children remain a virgin? "For I am jealous
over you," saith Paul, "with a godly jealousy, for I espoused you to one
husband that I might present you as a pure virgin to Christ."(13) What
wisdom and understanding! "I am jealous over you with a godly jealousy."
What means this? "I am jealous," he says: art thou jealous seeing thou art
a spiritual man? I am jealous he says as God is. And hath God jealousy? yea
the jealousy not of passion, but of love, and earnest zeal. I am jealous
over you with the jealousy of God. Shall I tell thee how He manifests His
jealousy? He saw the world corrupted by devils, and He delivered His own
Son to save it. For words spoken in reference to God have not the same
force as when spoken in reference to ourselves: for instance we say God is
jealous, God is wroth, God repents, God hates. These words are human, but
they have a meaning which becomes the nature of God. How is God jealous? "I
am jealous over you with the jealousy of God."(14) Is God wroth? "O Lord
reproach me not in thine indignation."(15) Doth God slumber? "Awake,
wherefore sleepest thou, O Lord?"(16) Doth God repent? "I repent that I
have made man."(17) Doth God hate? "My soul hateth your feasts and your new
moons."(18) Well do not consider the poverty of the expressions: but grasp
their divine meaning. God is jealous, for He loves, God is wroth, not as
yielding to passion, but for the purpose of chastising, and punishing. God
sleeps, not as really slumbering, but as being long-suffering. Choose out
the expression. Thus when thou hearest that God begets the Son, think not
of division but of the unity of substance. For God has taken many of these
words from us as we also have borrowed others from Him, that we may receive
honour thereby.

   8. Dost thou understand what I have said? Attend carefully my beloved.
There are divine names, and there are human names. God has received from
me, and He Himself hath given to me. Give me thine, and take mine He says.
Thou hast need of mine: I have no need of thine, but thou hast of mine
inasmuch as my nature is unmixed, but thou art a human being encompassed
with a body, seeking also corporeal terms in order that, by borrowing
expressions which are familiar to thee, thou who art thus encompassed with
a body, mayest be able to think on thoughts which transcend thy
understanding. What kind of names hath He received from me, and what kind
hath He given to me? He Himself is God, and He hath called me God; with Him
is the essential nature as an actual fact, with me only the honour of the
name: "I have said ye are gods, and ye are all children of the most
highest."(1) Here are words, but in the other case there is the actual
reality. He hath called me god, for by that name I have received honour. He
Himself was called man, he was called Son of man, he was called the Way,
the Door, the Rock. These words He borrowed from me; the others He gave
from Himself to me. Wherefore was He called the Way? That thou mightest
understand that by Him we have access to the Father. Wherefore was He
called the Rock? that thou mightest understand the secure and unshaken
character of the faith. Wherefore was He called the Foundation? That thou
mightest understand that He upholdeth all things. Wherefore was He called
the Root? That thou mightest understand that in Him we have our power of
growth. Wherefore was He called the Shepherd? Because He feeds us.
Wherefore was He called a sheep? Because He was sacrificed for us and
became a propitiatory offering. Wherefore was He called the Life? Because
He raised us up when we were dead. Wherefore was He called the Light?
Because He delivered us from darkness. Why was He called an Arm? Because He
is of one substance with the Father. Why was He called the Word? Because He
was begotten of the Father. For as my word is the offspring of my spirit,
even so was the Son begotten of the Father. Wherefore is He called our
raiment? Because I was clothed with Him when I was baptized. Why is He
called a table? Because I feed upon Him when I partake of the mysteries.
Why is He called a house? Because I dwell in Him. Why is He called an
inmate of the house? Because we become His Temple. Wherefore is He called
the Head? Because I have been made a member of His. Why is He called a
Bridegroom? Because He hath taken me as His bride. Wherefore is He called
undefiled? Because He took me as a virgin. Wherefore is He called Master?
Because I am His bondmaid.

   9. For observe the Church, how, as I was saying, she is sometimes a
bride, sometimes a daughter, sometimes a virgin, sometimes a bondmaid,
sometimes a queen, sometimes a barren woman, sometimes a mountain,
sometimes a garden, sometimes fruitful in children, sometimes a lily,
sometimes a fountain: She is all things. Therefore having heard these
things, think not I pray you that they are corporeal; but stretch thy
thought further: for such things cannot be corporeal. For example: the
mountain is not the maid: the maid is not the bride: the queen is not the
bond-maid: yet the Church is all these things. Wherefore? because the
element in which they exist is not corporeal but spiritual. For in a
corporeal sphere these things are confined within narrow limits: but in a
spiritual sphere they have a wide field of operation. "The queen stood on
thy right hand."(2) The queen? How did she who was down-trodden and poor
become a queen? and where did she ascend? the queen herself stood on high
by the side of the king. How? because the king became a servant; He was not
that by nature, but He became so. Understand therefore the things which
belong to the Godhead, and discern those which belong to the Dispensation.
Understand what He was, and what He became for thy sake, and do not confuse
things which are distinct, nor make the argument of his lovingkindness an
occasion for blasphemy. He was lofty, and she was lowly: lofty not by
position but by nature. His essence was pure, and imperishable: His nature
was incorruptible, unintelligible, invisible, incomprehensible, eternal,
unchangeable, transcending the nature of angels, higher than the powers
above, overpowering reason, surpassing thought, apprehended not by sight
but by faith alone. Angels beheld Him and trembled, the Cherubim veiled
themselves with their wings, in awe. He looked upon the earth, and caused
it to tremble: He threatened the sea and dried it up:(1) he brought rivers
out of the desert: He weighed the mountains in scales, and the valleys in a
balance.(2) How shah I express myself? how shall I present the truth? His
greatness hath no bounds, His wisdom is beyond reckoning, His judgments are
untraceable, His ways unsearchable.(3) Such is His greatness and His power,
if indeed it is safe even to use such expressions. But what am I to do? I
am a human being and I speak in human language: my tongue is of earth and I
crave forgiveness from my Lord. For I do not use these expressions in a
spirit of presumption, but on account of the poverty of my resources
arising from my feebleness and the nature of our human tongue. Be merciful
to me, O Lord, for I utter these words not in presumption but because I
have no others: nevertheless I do not rest content with the meanness of my
speech, but soar upwards on the wings of my understanding. Such is His
greatness and power. I say this, that without dwelling on the words, or on
the poverty of the expressions, thou mayest also thyself learn to act in
the same way. Why dost thou marvel if I do this, inasmuch as He also does
the same, when He wishes to present something to our minds which transcends
human powers? Since He addresses human beings He uses also human
illustration, which are indeed insufficient to represent the thing spoken
of, and cannot exhibit the full proportions of the matter, yet suffice for
the infirmity of the hearers.

   10. Make an effort, and do not grow weary of my prolonged discourse.
For as when He manifests Himself, He is not manifested as He really is, nor
is His bare essence manifested (for no man hath seen God in His real
nature; for when He is but partially revealed the Cherubim tremble--the
mountains smoke, the sea is dried up, the heaven is shaken, and if the
revelation were not partial who could endure it?) as then, I say, He does
not manifest Himself as He really is, but only as the beholder is able to
see Him, therefore doth He appear sometimes in the form of old age,
sometimes of youth, sometimes in fire, sometimes in air, sometimes in
water, sometimes in armour, not altering his essential nature, but
fashioning His appearance to suit the various condition of those who are
affected by it. In like manner also when any one wishes to say anything
concerning Him he employs human illustrations. For instance I say: He went
up into the mountain and He was transfigured before them, and His
countenance shone as the sun, and His raiment became white as snow."(4) He
disclosed, it is said, a little of the Godhead, He manifested to them the
God dwelling amongst them "and He was trans-figured before them." Attend
carefully to the statement. The writer says and He was trans-figured before
them, and His raiment shone as the light, and His countenance was as the
sun. When I said "such is His greatness and power" and added "be merciful
to 'me O Lord," (for I do not rest satisfied with the expression but am
perplexed, having no other framed for the purpose) I wish you to
understand, that I learned this lesson from Holy Scripture. The evangelist
then wished to describe His splendour and he says "He shone" How did He
shine? tell me. Exceedingly. And how do you express this? He shone "as the
sun." As the sun sayest thou? Yea. Wherefore? Because I know not any other
luminary more brilliant. And He was white sayest thou as snow? wherefore as
snow? Because I know not any other substance which is whiter. For that He
did not really shine thus is proved by what follows: the disciples fell to
the ground. If he had shone as the sun the disciples would not have fallen;
for they saw the sun every day, and did not fall: but inasmuch as he shone
more brilliantly than the sun or snow, they, being unable to bear the
splendour, fell to the earth.

   11. Tell me then, O evangelist, did He shine more brightly than the
sun, and yet dost thou say, "as the sun?" Yea: wishing to make that light
known to thee, I know not any other greater luminary, I have no other
comparison which holds a royal place amongst luminaries. I have said these
things that thou mayest not rest contentedly in the poverty of the language
used: I have pointed out to thee the fall of the disciples: they fell to
the earth, and were stupified and overwhelmed with slumber. "Arise" He
said, and lifted them up, and yet they were oppressed. For they could not
endure the excessive brightness of that shining, but heavy sleep took
possession of their eyes: so far did the light which was manifested exceed
the light of the sun. Yet the evangelist said "as the sun," because that
luminary is familiar to us and surpasses all the rest.

   But as I was saying, He who was thus great and powerful desired an
harlot. I speak of our human nature under that name. If a man indeed desire
an harlot he is condemned, and doth God desire one? Yea verily. Again a man
desireth an harlot that he may become a fornicator: but God that He may
convert the harlot into a virgin: so that the desire of the man is the
destruction of her who is desired: but the desire of God is salvation to
her who is desired. And why did He who is so great and powerful desire an
harlot? that He might become the husband thereof. How doth He act? He doth
not send to her any of His servants, He sendeth not angel, archangel,
Cherubim, or Seraphim; but He himself draws nigh Who loves her. Again when
thou hearest of love, deem it not sensous. Cull out the thoughts which are
contained in the words, even as an excellent bee settles on the flowers,
and takes the honey comb, but leaves the herbs God desired an harlot, and
how doth He act? He does not conduct her on high; for He would not bring an
harlot into Heaven, but He Himself comes down. Since she could not ascend
on high, He descends to earth. He cometh to the harlot, and is not ashamed:
He cometh to her secret dwelling place. He beholds her in her drunkenness.
And how doth He come? not in the bare essence of His original nature, but
He becomes that which the harlot was, not in intention but in reality does
He become this, in order that she may not be scared when she sees Him, that
she may not rush away, and escape. He cometh to the harlot, and becomes
man. And how does He become this? He is conceived in the womb, he increases
little by little and follows like me the course of human growth. Who is it
who does this? the Deity as manifested, not the Godhead; the form of the
servant not that of the Master; the flesh which belongs to me, not the
essential nature which belongs to Him: He increases little by little, and
has intercourse with mankind. Although He finds the harlot, human nature,
full of sores, brutalised, and oppressed by devils, how does He act? He
draws nigh to her. She sees Him and tees away. He calleth the wise men
saying "Why are ye afraid? I am not a judge, but a physician. "I came not
to judge the world but to save the world."(1) Straightway He calleth the
wise men. Oh! new and strange event. The immediate first-fruits of His
coming are wise men. He who upholds the world lieth in a manger, and He who
careth for all things is a nursling in swaddling bands The temple is
founded and the God dwelleth therein. And wise men come and straightway
worship Him: the publican comes and is turned into an evangelist: the
harlot comes and is turned into a maiden: the Canaanitish woman comes and
partakes of his lovingkindness. This is the mark of one who loves, to
forbear demanding an account of sins, and to forgive transgressions and
offences. And how does He act? He takes the sinner and espouses her to
himself. And what doth He give her? a signet ring. Of what nature? the Holy
Spirit. Paul saith "now He who establishment us with you is God who hath
also sealed us, and given the earnest of the Spirit."(1) The Spirit then He
giveth her. Next He saith "Did not I plant thee in a garden?" She saith
"yea?" And how didst thou fall from thence? "The devil came and cast me out
of the garden." Thou wast planted in the garden and he cast thee out:
behold I plant thee in myself, I uphold thee. How? The devil dares not
approach me. Neither do I take thee up into Heaven; but something greater
than Heaven is here: I carry thee in myself who am the Lord of Heaven. The
shepherd carries thee and the wolf no longer comes: or rather I permit him
to approach. And so the Lord carrieth our nature: and the devil approaches
and is worsted. "I have planted thee in myself:" therefore He saith "I am
the root, ye are the branches:"(3) so He planted her in Himself. "But," she
saith, "I am a sinner and unclean." "Let not this trouble thee, I am a
physician. I know my vessel, I know how it was perverted. It was formerly a
vessel of clay, and it was perverted. I remodel it by means of the layer of
regeneration and I submit it to the action of fire." For observe: He took
dust from the earth and made the man; He formed him. The devil came, and
perverted him. Then the Lord came, took him again, and remoulded, and
recast him in baptism, and He suffered not his body to be of day, but made
it of a harder ware. He subjected the soft day to the fire of the Holy
Spirit. "He shall baptize you with the Holy Ghost and with fire:"(4) He was
baptized with water that he might be remodelled, with fire that he might be
hardened. Therefore the Prophet speaking beforehand under divine guidance
declared "Thou shalt dash them in pieces like vessels of the potter."(5) He
did not say like vessels of earthenware which every one possesses: for by a
potter's vessels are meant those which the potter is fashioning on the
wheel: now the potter's vessels are of clay, but ours are of harder ware.
Speaking beforehand therefore of the remoulding which is wrought by means
of baptism he saith, "thou shalt dash them in pieces like vessels of a
potter"--He means that He remodels and recasts them. I descend into the
ware of baptism, and the fashion of my nature is remoulded, and the fire of
the Spirit recasts it, and it is turned into a harder ware. And that my
words are no empty vaunt hear what Job says, "He hath made us as clay,"(1)
and Paul, "but we have this treasure in earthen vessels."(2) But consider
the strength of the earthen vessel was not shattered. "A day and a night
have I been in the deep." He hath been in the deep, and the earthen vessel
was not dissolved: he suffered shipwreck and the treasure was not lost; the
ship was submerged and yet the freight floated. "But we have this treasure"
he says. What kind of treasure? a supply of the Spirit, righteousness,
sanctification, redemption. Of what nature, tell me? "in the name of Jesus
Christ rise up and walk."(4) "Aeneas, Jesus Christ maketh thee whole"(5) I
say unto thee thou evil spirit, go out of him.(6)

   12. Hast thou seen a treasure more brilliant than royal treasures? For
what can the pearl of a king do like that which the words of an Apostle
effected? Set crowns innumerable upon dead men, and they will not be
raised: but one word went forth from an Apostle, and it brought back
revoked nature, and restored it to its ancient condition. "But we have this
treasure." O treasure which not only is preserved, but also preserves the
house where it is stored up. Dost thou understand what I have said? The
kings of the earth, and rulers when they have treasures, prepare large
houses, having strong walls, bars, doors, guards, and bolts in order that
the treasure may be preserved: but Christ did the contrary: He placed the
treasure not in a stone vessel but in an earthen one. If the treasure is
great wherefore is the vessel weak? But the reason why the vessel is weak
is not because the treasure is great; for this is not preserved by the
vessel, but itself preserves the vessel. I deposit the treasure: who is
able henceforth to steal it? The devil has come, the world has come,
multitudes have come, and yet they have not stolen the treasure: the vessel
has been scourged, yet the treasure was not betrayed; it has been drowned
in the sea, yet the treasure was not shipwrecked: it has died yet the
treasure survives. He gave therefore the earnest of the Spirit. Where are
they who blaspheme the Spirit's majesty? Give ye heed. "He that
establisheth us with you in Christ is God who also hath given the earnest
of the Spirit."(7) You all know that the earnest is a small part of the
whole; let me tell you how. Some one goes to buy a house at a great price;
;and he says "give me an earnest that I may have confidence: or one goes to
take a wife for himself, he arranges about dowry and property, and he says
"give me an earnest." Observe: in the purchase of a slave and in all
covenants there is an earnest. Since then Christ made a covenant with us
(for He was about to take me as a bride) he also assigned a dowry to me not
of money, but of blood. But this dowry which He assigns is the bestowal of
good things "such as eye hath not seen, and ear hath not heard, neither
hath entered into the heart of man."(8) He assigned them for the dowry:--
immortality, praise with the angels, release from death, freedom from sin,
the inheritance of a kingdom (so great are his riches), righteousness,
sanctification, deliverance from present evils, discovery of future
blessings. Great was my dowry. Now attend carefully: mark what He does. He
came to take the harlot, for so I call her, unclean as she was, that thou
mightest understand the love of the bridegroom. He came; He took me: He
assigns me a dowry: He saith "I give thee my wealth." How? "Hast thou
lost," He saith, "paradise?" take it back. Hast thou lost thy beauty? take
it back; take all these things. But yet the dowry was not given to me here.

   13. Observe, this is the reason why He speaks beforehand with reference
to this dowry; He warranted to me in the dowry the resurrection of the
body,--immortality. For immortality does not always follow resurrection,
but the two are distinct. For many have risen, and been again laid low,
like Lazarus and the bodies of the saints.(9) But in this case it is not
so, but the promise is of resurrection, immortality, a place in the joyful
company of angels, the meeting of the Son of Man in the clouds, and the
fulfilment of the saying "so shall we ever be with the Lord,"(10) the
release from death, the freedom from sin, the complete overthrow of
destruction. Of what kind is that? "Eye hath not seen nor ear heard neither
have entered into the heart of man the things which God hath prepared for
them that love Him." Dost thou give me good things which I know not? He
saith "yea; only be espoused to me here, love me in this world." "Wherefore
dost thou not give me the dowry here? "It will be given when thou hast come
to my Father, when thou hast entered the royal palace. Didst thou come to
me! nay I came to thee. I came not that thou shouldst abide here but that I
might take thee and return. Seek not the dowry here: all depends on hope,
and faith. "And dost thou give me nothing in this world?" He answers
"Receive an earnest that thou mayest trust me concerning that which is to
come: receive pledges and betrothal gifts." Therefore Paul saith "I have
espoused you."(1) As gifts of betrothal God has given us present blessings:
they are an earnest of the future; but the full dowry abides in the other
world. How so? I will tell you. Here I grow old, there I grow not old; here
I die, there I die not, here I sorrow, there I sorrow not; here is poverty,
and disease, and intrigue, there nothing of that kind exits: here is
darkness and light, there is light alone: here is intrigue, there is
liberty; here is disease, there is health; here is life which has an end,
there is life which hath no end; here is sin, there is righteousness, and
sin is banished; here is envy, there nothing of the kind exists "Give me
these things" one says; "Nay! wait in order that thy fellow-servants also
may be saved; wait I say. He who establisheth us and hath given us the
earnest "--what kind of earnest? the Holy Spirit, the supply of the Spirit.
Let me speak concerning the Spirit. He gave the signet ring to the
Apostles, saying "take this and give it to all." Is the ring then portioned
out, and yet not divided? It is so. Let me teach you the meaning of the
supply of the Spirit: Peter received, and Paul also received the Holy
Spirit. He went about the world, he released sinners from their sins, he
restored the lame, he clothed the naked, he raised the dead, he cleansed
the lepers, he bridled the devil, he strangled the demons, he held converse
with God, he planted a Church, levelled temples to the earth, overturned
altars, destroyed vice, established virtue, made angels of men.

   14. All these things we were. But "the earnest" filled the whole world.
And when I say the whole I mean all which the sun shines upon, sea,
islands, mountains, valleys, and hills. Paul went hither and thither, like
some winged creature, with one mouth only contending against the enemy, he
the tentmaker, who handled the workman's knife and sewed skins together:
and yet this his craft was no hindrance to his virtue, but the tentmaker
was stronger than demons, the uneloquent man was wiser than the wise.
Whence was this? He received the earnest, he bore the signet ring and
carried it about. All men saw that the King had espoused our nature: the
demon saw it and retreated, he saw the earnest, and trembled and withdrew:
he saw but the Apostle's garments(2) and fled. O the power of the Holy
Spirit. He bestowed authority not on the soul, nor on the body, but even on
raiment; nor on raiment only but even on a shadow. Peter went about and his
shadow put diseases to flight,(3) and expelled demons, and raised the dead
to life. Paul went about the world, cutting away the thorns of ungodliness,
sowing broadcast the seeds of godliness, like an excellent ploughman
handling the ploughshare of doctrine. And to whom did he go? To Thracians,
to Scythians, to Indians, to Maurians to Sardinians, to Goths, to wild
savages, and he changed them all. By what means? By means of "the earnest."
How was he sufficient for these things? By the grace of the Spirit.
Unskilled, ill-clothed, ill-shod he was upheld by Him "who also hath given
the earnest of the Spirit" Therefore he saith "and who is sufficient for
these things?(4) But our sufficiency is of God, who hath made us sufficient
as ministers of the new Testament, not of the letter but of the Spirit."(5)
Behold what the Spirit hath wrought: He found the earth filled with demons
and He has made it heaven. For meditate not on present things but review
the past in your thought. Formerly there was lamentation, there were altars
everywhere, everywhere the smoke and fumes of sacrifice, everywhere unclean
rites and mysteries, and sacrifices, everywhere demons holding their
orgies, everywhere a citadel of the devil, everywhere fornication decked
with wreaths of honour; and Paul stood alone. How did he escape being
overwhelmed, or torn in pieces? How could he open his mouth? He entered the
Thebaid,(6) and made captives of men, He entered the royal palace, and made
a disciple of the king.(7) He entered the hall of judgment, and the judge
saith to him "almost thou persuadest me to become a Christian,"(8) and the
judge became a disciple. He entered the prison, and took the jailor
captive.(9) He visited an island of barbarians, and made a viper the
instrument of his teaching.(10) He visited the Romans, and attracted the
senate to his doctrine. He visited rivers, and desert places in all parts
of the world. There is no land or sea which has not shared in the benefits
of his labours; for God has given human nature the earnest of His signet,
and when He gives it He saith: some things I give thee now, and others I
promise. Therefore the prophet saith concerning her "The queen did stand
upon thy right hand in a vesture woven with gold." He does not mean a real
vesture, but virtue. Therefore the Scripture elsewhere saith "How camest
thou in hither not having a wedding garment?" so that here he does not mean
a garment, but fornication, and foul and unclean living. As then foul
raiment signifies sin, so does golden raiment signify virtue. But this
raiment belonged to the king. He Himself bestowed the raiment upon her: for
she was naked, naked and disfigured. "The queen stood on thy right hand in
a vesture woven with gold."(1) He is speaking not of raiment but of virtue.
Observe: the expression itself has great nobility of meaning. He does not
say "in a vesture of gold" but "in a vesture woven with gold." Listen
intelligently. A vesture of gold is one which is gold throughout: but a
vesture woven with gold is one which is partly of gold, partly of silk. Why
then did he say that the bride wore not a vesture of gold, but one woven
with gold? Attend carefully. He means the constitution of the Church in its
varied manifestations. For since we do not all belong to one condition of
life, but one is a virgin, another a widow, a third lives a life of
devotion--so the robe of the Church signifies the constitution of the
Church.

   15. Inasmuch then as our Master knew that if He carved out only one
road for us, many must shrink from it, He carved out divers roads. Thou
canst not enter the kingdom it may be by the way of virginity. Enter it
then by the way of single marriage. Canst thou not enter it by one
marriage? Perchance thou mayest by means of a second marriage. Thou canst
not enter by the way of continence: enter then by the way of almsgiving: or
thou canst not enter by the way of almsgiving? then try the way of fasting.
If thou canst not use this way, take that--or if not that, then take this.
Therefore the prophet spoke not of a garment of gold, but of one woven with
gold. It is of silk, or purple, or gold. Thou canst not be a golden part?
then be a silken one. I accept thee, if only thou art clothed in my
raiment. Therefore also Paul saith "If any man builds upon this foundation,
gold, silver, previous stones."(2) Thou canst not be the precious stone?
then be the gold. Thou canst not be the gold? then be the silver, if only
thou art resting upon the foundation. And again elsewhere, "there is one
glory of the sun, and another glory of the moon, and another glory of the
stars."(3) Thou canst not be a sun? then be a moon. Thou canst not be a
moon? then be a star. Thou canst not be a large star? be content to be a
tittle one if only thou art in the Heaven. Thou canst not be a virgin? then
live continently in the married state, only abiding in the Church. Thou
canst not be without possessions? then give alms, only abiding in the
Church, only wearing the proper raiment, only submitting to the queen.(4)
The raiment is woven with gold, it is manifold in texture. I do not bar the
way against thee: for the abundance of virtues has rendered the
dispensation of the king easy in operation. "Clothed in a vesture woven
with gold, manifold in texture." Her vesture is manifold: unfold, if you
please, the deep meaning of the expression here used, and fix your eyes
upon this garment woven with gold. For here indeed some five celibate,
others live in an honourable estate of matrimony being not much inferior to
them: some have married once, others are widows in the flower of their age.
For what purpose is a paradise? and wherefore its variety? having divers
flowers, and trees, and many pearls. There are many stars, but only one
sun: there are many ways of living, but only one paradise; there are many
temples, but only one mother of them all. There is the body, the eye, the
finger. but all these make up but one man. There is the same distinction
between the small, the great, and the less. The virgin hath need of the
married woman; for the virgin also is the product of marriage, that
marriage may not be despised by her. The virgin is the root of marriage:
thus all things have been linked together, the small with the great, and
the great with the small. "The queen did stand on thy right hand clothed in
a vesture wrought with gold, manifold in texture" Then follows "Hearken! O
daughter" The conductor of the bride says that thou art about to go forth
from thy home to the home of the bridegroom who in his essential nature far
surpasses thee. I am the conductor of the bride. "Hearken O daughter" Did
she immediately become the wife? Yea: for here there is nothing corporeal.
For He espoused her as a wife, He loves her as a daughter, He provides for
her as a handmaid, He guards her as a virgin, He fences her round like a
garden, and cherishes her like a member: as a head He provides for her, as
a root he causes her to grow, as a shepherd He feeds her, as a bridegroom
He weds her, as a propitiation He pardons her, as a sheep He is sacrificed,
as a bridegroom He preserves her in beauty, as a husband He provides for
her support. Many are the meanings in order that we may enjoy a part if it
be but a small part of the divine economy of grace. "Hearken O daughter"
and behold, and look upon things which are bridal and yet spiritual.
Hearken O daughter. She was at first a daughter of demons, a daughter of
the earth, unworthy of the earth and now she has become a daughter of the
king. And this He wished who loved her. For he who loves does not
investigate character: love does not regard uncomeliness: on this account
indeed is it called love because it oftentimes hath affection for an
uncomely person.(1) Thus also did Christ. He saw one who was uncomely (for
comely I could not call her) and He loved her, and He makes her young, not
having spot or wrinkle. Oh what a bridegroom! adorning with grace the
ungracefulness of his bride! Hearken O daughter! hearken and behold! Two
things He sixth "Hearken" and "Behold," two which depend on thyself, one on
thy eyes, the other on thy hearing. Now since her dowry depended on
hearing(and although some of you have been acute enough to perceive this
already, let them tarry for those who are feebler: I commend those who have
anticipated the truth, and make allowances for those who only follow in
their track) since the dowry then depended on hearing--(and what is meant
by heating? faith: for "faith cometh by hearing" faith as opposed to
fruition, and actual experience) I said before that He divided the dowry
into two, and gave some portion to the bride for an earnest, whilst He
promised others in the future. What did He give her? He gave her
forgiveness of sins, remission of punishment, righteousness,
sanctification, redemption, the body of the Lord, the divine, spiritual
Table, the resurrection of the dead. For all these things the Apostles had.
Therefore He gave some parts and promised others. Of some there was
experience and fruition, others depended upon hope and faith. Now listen.
What did He below? Baptism and the Sacrifice. Of these there is experience.
What did He promise? Resurrection, immortality of the body, union with
angels, a place in the joyful company of archangels, and as a citizen in
His kingdom, immaculate life, the good things "which eye hath not seen, nor
ear heard nor have entered into the heart of man, things which God hath
prepared for them that love Him."

   16. Understand what is said, lest ye lose it: I am labouring to enable
you to perceive it. The dowry of the bride then was divided into two
portions consisting of things present and things to come; things seen and
things heard, things given and things taken on trust, things experienced,
and things to be enjoyed hereafter; things belonging to present life, and
things to come after the resurrection. The former things you see, the
latter you hear. Observe then what He says to her that you may not suppose
that she received the former things only, though they be great and
ineffable, and surpassing all understanding. "Hearken O daughter and
behold;" hear the latter things and behold the former that thou mayest not
say "am I again to depend on hope, again on faith, again on the future?"
See now: I give some things, and I promise others: the latter indeed depend
on hope, but do thou receive the others as pledges, as an earnest, as a
proof of the remainder. I promise thee a kingdom: and let present things be
the ground of thy trust, thy trust in me. Dost thou promise me a kingdom?
Yea. I have given thee the greater part, even the Lord of the kingdom, for
"he who spared not his own son, but gave him up for us all, how shall He
not with Him also freely give us all things?"(2) Dost thou give me the
resurrection of the body? Yea; I have given thee the greater part. What is
the nature of it? Release from sins. How is that the greater part? Because
sin brought forth death. I have destroyed the parent, and shall I not
destroy the offspring? I have dried up the root, and shall I not destroy
the produce. Hearken O daughter and behold." What am I to behold? Dead men
raised to life, lepers cleansed, the sea restrained, the paralytic braced
up into vigour, paradise opened, loaves poured forth in abundance, sins
remitted, the lame man leaping, the robber made a citizen of paradise, the
publican turned into an evangelist, the harlot become more modest than the
maid. Hear and behold. Hear of the former things and behold these. Accept
from present things a proof of the others; concerning those I have given
thee pledges, things which are better than they are." "What is the meaning
of this thy saying?" These things are mine. "Hearken O daughter and
behold." These things are my dower to thee. And what doth the bride
contribute? Let us see. What I pray thee dost thou bring that thou mayest
not be portionless? What can I, she answers, bring to thee from heathen
altars, and the steam of sacrifices and from devils? What have I to
contribute? what? sayest thou? Thy will and thy faith. "Hearken O daughter
and behold." And what wilt thou have me do? "Forget thy own people." What
kind of people? the devils the idols, the sacrificial smoke, and steam and
blood. "Forget thy own people, and thy father's house." Leave thy father
and come after me. I left my Father, and came to thee, and wilt thou not
leave thy father? But when the word leave is used in reference to the Son
do not understand by it an actual leaving. What He means is "I
condescended, I accommodated myself to thee, I assumed human flesh." This
is the duty of the bridegroom, and of the bride, that thou shouldest
abandon thy parents, and that we should be wedded to one another. "Hearken
O daughter and behold, and forget thy own people, and thy father's house."
And what dost thou give me if I do forget them? "and the king shall desire
thy beauty." Thou hast the Lord for thy, lover. If thou hast Him for thy
lover, thou hast also the things which are his. I trust ye may be able to
understand what is said: for the thought is a subtle one, and I wish to
stop the mouth of the Jews.

   Now exert your minds I pray: for whether one hears, or forbears to hear
I shall dig and till the soil. "Hearken O daughter, and behold, forget also
thy own people, and thy fathers house, and the king shah desire thy
beauty." By beauty in this passage the Jew understands sensible beauty; not
spiritual but corporeal.

   17. Attend, and let us learn what corporeal, and what spiritual beauty
are. There is soul and body: they are two substances: there is a beauty of
body, and there is a beauty of soul. What is beauty of body? an extended
eyebrow, a merry glance, a blushing cheek, ruddy lips, a straight neck,
long wavy hair tapering fingers, upright stature, a fair blooming
complexion. Does this bodily beauty come from nature, or from choice?
Confessedly it comes from nature. Attend that thou mayest learn the
conception of philosophers. This beauty whether of the countenance, of the
eye, of the hair, of the brow, does it come from nature, or from choice? It
is obvious that it comes from nature. For the ungraceful woman, even if she
cultivate beauty in countless ways, cannot become graceful in body: for
natural conditions are fixed, and confined by limits which they cannot pass
over. Therefore the beautiful woman is always beautiful, even if she has no
taste for beauty: and the ungraceful cannot make herself graceful, nor the
graceful ungraceful. Wherefore? because these things come from nature.
Well! thou hast seen corporeal beauty. Now let us turn inwards to the soul:
let the handmaid approach the mistress! let us turn I say to the soul. Look
upon that beauty, or rather listen to it: for thou canst not see it since
it is invisible--Listen to that beauty. What then is beauty of soul?
Temperance, mildness, almsgiving, love, brotherly kindness, tender
affection, obedience to God, the fulfilment of the law, righteousness,
contrition of heart. These things are the beauty of the soul. These things
then are not the results of nature, but of moral disposition. And he who
does not possess these things is able to receive them, and he who has them,
if he becomes careless, loses them. For as in the case of the body I was
saying that she who is ungraceful cannot become graceful; so in the case of
the soul I say the contrary that the graceless soul can become full of
grace. For what was more graceless than the soul of Paul when he was a
blashphemer and insulter: what more full of grace when he said "I have
fought the good fight, I have finished the course, I have kept the
faith."(1) What was more graceless than the soul of the robber? what more
full of grace when he heard the words "Verily I say unto thee to-day shalt
thou be with me in paradise?"(2) What was more graceless than the publican
when he practised extortion? but what more full of grace when he declared
his resolution.(3) Seest thou that thou canst not alter grace of body, for
it is the result not of moral disposition, but of nature. But grace of soul
is supplied out of our own moral choice. Thou hast now received the
definition. Of what kind are they? that the beauty of the soul proceeds
from obedience to God. For if the graceless soul obeys God it puts off its
ungracefulness, and becomes full of grace. "Saul! Saul!" it was said, "why
persecutest thou me?" and he replied "and who art Thou Lord?" "I am
Jesus."(4) And he obeyed, and his obedience made the graceless soul full of
grace. Again, He saith to the publican "come follow me"(5) and the publican
rose up and became an apostle: and the graceless soul became full of grace.
Whence? by obedience. Again He saith to the fishermen "Come ye after me and
I will make you to become fishers of men:"(6) and by their obedience their
minds became full of grace. Let us see then what kind of beauty He is
speaking of here. "Hearken O daughter and behold, and forget thy own people
and thy fathers house, and the king shall desire thy beauty" What kind of
beauty will he desire? the spiritual kind. How so? because she is to
"forget" He saith "hearken and forget." These are acts of moral choice.
"Hearken!" he said: "an ungraceful one hears and her ungracefulness being
that of the body is not removed. To the sinful woman He has said "Hearken,"
and if she will obey she sees what manner of beauty is bestowed upon her.
Since then the ungracefulness of the bride was not physical, but moral (for
she did not obey God but transgressed) therefore he leads her to another
remedy. Thou didst become ungraceful then, not by nature, but by moral
choice: and thou didst become full of grace by obedience. "Hearken O
daughter and behold and forget thy own people, and thy father's house, and
the king shall desire thy beauty." Then that thou mayest learn that he does
not mean anything visible to sense, when thou hearest the word beauty,
think not of eye, or nose, or mouth, or neck, but of piety, faith, love,
things which are within--"for all the glory of the king's daughter is from
within." Now for all these things let us offer thanks to God, the giver,
for to Him alone belongeth glory, honour, might, for ever and ever. 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/IX, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

-------------------------------------------------------------------
  The electronic form of this document is copyrighted.
  Copyright (c) Eternal Word Television Network 1996.
  Provided courtesy of:

          EWTN On-Line Services
       PO Box 3610
       Manassas, VA 22110
       Voice: 703-791-2576
       Fax: 703-791-4250
       Data: 703-791-4336
       FTP: ftp.ewtn.com
       Telnet: ewtn.com
       WWW: http://www.ewtn.com.
       Email address: [email protected]

-------------------------------------------------------------------

You are viewing proxied material from gopher.ratthing.com. The copyright of proxied material belongs to its original authors. Any comments or complaints in relation to proxied material should be directed to the original authors of the content concerned. Please see the disclaimer for more details.