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ST. JOHN CHRYSTOSTOM
HOMILIES ON S. IGNATIUS AND S. BABYLAS.
[Translated by Rev. W. R. W. Stephens, M.A., Prebendary of Chichester, and Rector
o Woolbeding, Sussex. Assisted by Rev. T. P. Brandram, M.A., Rector of
Rumboldswhyke, Chichester]
EULOGY ON THE HOLY MARTYR SAINT IGNATIUS, BISHOP OF ANTIOCH
On the holy martyr Saint Ignatius, the god-bearer,(1) archbishop of Antioch
the great, who was carried off to Rome, and there suffered martyrdom, and thence
was conveyed back again to Antioch.
1. Sumptuous and splendid entertainers give frequent and constant
entertainments, alike to display their own wealth, and to show goodwill to their
acquaintance. So also the grace of the Spirit, affording us a proof of his own
power, and displaying much goodwill towards the friends of God, sets before us
successively and constantly the tables of the martyrs. Lately, for instance, a
maiden quite young, and unmarried, the blessed martyr Pelagia, entertained us,
with much joy. Today again, this blessed and noble martyr Ignatius has succeeded
to her feast. The persons are different: The table is one. The wrestlings are
varied: The crown is one. The contests are manifold: The prize is the same. For
in the case of the heathen contests, since the tasks are bodily, men alone are,
with reason, admitted. But here, since the contest is wholly concerning the soul,
the lists are open to each sex, for each kind the theatre is arranged. Neither do
men alone disrobe, in order that the women may not take refuge in the weakness of
their nature, and seem to have a plausible excuse, nor have women only quitted
themselves like men, lest the race of men be put to shame; but on this side and
on that many are proclaimed conquerors, and are crowned, in order that thou
mayest learn by means of the exploits themselves that in Christ Jesus neither
male nor female,(2) neither sex, nor weakness of body, nor age, nor any such
thing could be a hindrance to those who run in the course of religion; if there
be a noble readiness, and an eager mind, and a fear of God, fervent and kindling,
be established in our souls. On this account both maidens and women, and men,
both young and old, and slaves, and freemen, and every rank, and every age, and
each sex, disrobe for those contests, and in no respect suffer harm, since they
have brought a noble purpose to these wrestlings. The season then already calls
us to discourse of the mighty works of this saint. But our reckoning is disturbed
and confused, not knowing what to say first, what second, what third, so great a
multitude of things calling for eulogy surrounds us, on every side; and we
experience the same thing as if any one went into a meadow, and seeing many a
rosebush and many a violet, and an abundance of lilies, and other spring flowers
manifold and varied, should be in doubt what he should look at first, what
second, since each of those he saw invites him to bestow his glances on itself.
For we too, coming to this spiritual meadow of the mighty works of Ignatius, and
beholding not the flowers of spring, but the manifold and varied fruit of the
spirit in the soul of this man, are confused and in perplexity, not knowing to
which we are first to give our consideration, as each of the things we see draws
us away from its neighbours, and entices the eye of the soul to the sight of its
own beauty. For see, he presided over the Church among us nobly, and with such
carefulness as Christ desires. For that which Christ declared to be the highest
standard and rule of the Episcopal office, did this man display by his deeds. For
having heard Christ saying, the good shepherd layeth down his life for the
sheep,(1) with all courage he did lay it down for the sheep.
He held true converse with the apostles and drank of spiritual fountains.
What kind of person then is it likely that he was who had been reared, and who
had everywhere held converse with them, and had shared with them truths both
lawful and unlawful to utter, and who seemed to them worthy of so great a
dignity? The time again came on, which demanded courage; and a soul which
despised all things present, glowed with Divine love, and valued things unseen
before the things which are seen; and he lay aside the flesh with as much ease as
one would put off a garment. What then shall we speak of first? The teaching of
the apostles which he gave proof of throughout, or his indifference to this
present life, or the strictness of his virtue, with which he administered his
rule over the Church; which shall we first call to mind? The martyr or the bishop
or the apostle. For the grace of the spirit having woven a threefold crown, thus
bound it on his holy head, yea rather a manifold crown. For if any one will
consider them carefully, he will find each of the crowns, blossoming with other
crowns for us.
2. And if you will, let us come first to the praise of his episcopate. Does
this seem to be one crown alone? come, then, let us unfold it in speech, and you
will see both two, and three, and more produced from it. For I do not wonder at
the man alone that he seemed to be worthy of so great an office, but that he
obtained this office from those saints, and that the hands of the blessed
apostles touched his sacred head. For not even is this a slight thing to be said
in his praise, nor because he won greater grace from above, nor only because they
caused more abundant energy of the Spirit to come upon him, but because they bore
witness that every virtue possessed by man was in him. Now how this is, I tell
you. Paul writing to Titus once on a time--and when I say Paul, I do not speak of
him alone, but also of Peter and James and John, and the whole band of them; for
as in one lyre, the strings are different strings, but the harmony is one, so
also in the band of the apostles the persons are different, but the teaching is
one, since the artificer is one, I mean the Holy Spirit, who moves their souls,
and Paul showing this said, "Whether therefore they, or I, so we preach.(2) This
man, then, writing to Titus, and showing what kind of man the bishop ought to be,
says, "For the bishop must be blameless as God's steward; not self-willed, not
soon angry, no brawler, no striker, not greedy of filthy lucre; but given to
hospitality, a lover of good, sober-minded, just, holy, temperate, holding to the
faithful word, which is according to the teaching, that he may be able both to
exhort in the sound doctrine, and to convict the gainsayers;"(3) and to Timothy
again, when writing upon this subject, he says somewhat like this: "If a man
seeketh the office of a bishop, he desireth a good work. The bishop, therefore,
must be without reproach, the husband of one wife, temperate, sober-minded,
orderly, given to hospitality, apt to teach, no brawler, no striker, but gentle,
not contentious, no lover of money. Dost thou see what strictness of virtue he
demands from the bishop? For as some most excellent painter from life, having
mixed many colors, if he be about to furnish an original likeness of the royal
form, works with all accuracy, so that all who are copying it, and painting from
it, may have a likeness accurately drawn, so accordingly the blessed Paul, as
though painting some royal likeness, and furnishing an original sketch of it,
having mixed the different colors of virtue, has painted in the features of the
office of bishop complete, in order that each of those who mount to that dignity,
looking thereupon, may administer their own affairs with just such strictness.
Boldly, therefore, would I say that Ignatius took an accurate impression of
the whole of this, in his own soul; and was blameless and without reproach, and
neither self- willed, nor soon angry, nor given to wine, nor a striker, but
gentle, not contentious, no lover of money, just, holy, temperate, holding to the
faithful word which is according to the teaching, sober, sober-minded, orderly,
and all the rest which Paul demanded. "And what is the proof of this?" says one.
They who said these things ordained him, and they who suggest to others with so
great strictness to make proof of those who are about to mount to the throne of
this office, would not themselves have done this negligently. But had they not
seen all this virtue planted in the soul of this martyr would not have entrusted
him with this office. For they knew accurately how great danger besets those who
bring about such ordinations, carelessly and hap-hazard. And Paul again, when
showing this very thing to the same Timothy wrote and says, "Lay hands suddenly
on no man, neither be partaker of other men's sins."(4) What dost thou say? Has
another sinned, and do I share his blame and his punishment? Yes, says he, the
man who authorizes evil; and just as in the case of any one entrusting into the
hands of a raging and insane person a sharply pointed sword, with which the
madman commits murder, that man who gave the sword incurs the blame; so any one
who gives the authority which arises from this office to a man living in evil,
draws down on his own head all the fire of that man's sins and audacity. For he
who provides the root, this man is the cause of all that springs from it on every
side. Dost thou see how in the meanwhile a double crown of the episcopate has
appeared, and how the dignity of those who ordained him has made the office more
illustrious, bearing witness to every exhibition of virtue in him?
3. Do you wish that I should also reveal to you another crown springing from
this very matter? Let us consider the time at which he obtained this dignity. For
it is not the same thing to administer the Church now as then, just as it is not
the same thing to travel along a road well trodden, and prepared, after many
wayfarers; and along one about to be cut for the first time, and containing ruts,
and stones, and full of wild beasts, and which has never yet, received any
traveller. For now, by the grace of God, there is no danger for bishops, but deep
peace on all sides, and we all enjoy a calm, since the Word of piety has been
extended to the ends of the world, and our rulers keep the faith with strictness.
But then there was nothing of this, but wherever any one might look, precipices
and pitfalls, and wars, and fightings, and dangers; both rulers, and kings, and
people and cities and nations, and men at home and abroad, laid snares for the
faithful. And this was not the only serious thing, but also the fact that many of
the believers themselves, inasmuch as they tasted for the first time strange
doctrines, stood in need of great indulgence, and were still in a somewhat feeble
condition and were often upset. And this was a thing which used to grieve the
teachers, no less than the fightings without, nay rather much more. For the
fightings without, and the plottings, afforded much pleasure to them on account
of the hope of the rewards awaiting them. On this account the apostles returned
from the presence of the Sanhedrin rejoicing because they had been beaten;(1) and
Paul cries out, saying: "I rejoice in my sufferings,"(2) and he glories in his
afflictions everywhere. But the wounds of those at home, and the fails of the
brethren, do not suffer them to breathe again, but always, like some most heavy
yoke, continually oppress and afflict the neck of their soul. Hear at least how
Paul, thus rejoicing in sufferings, is bitterly pained about these. "For who,
saith he, is weak, and I am not weak? who is offended, and I burn not?"(3) and
again, "I fear lest when I come I shall find you not such as I would, and I be
found of you such as ye would not,"(4) and a little afterwards, "Lest when I come
again to you, God humble me, and I shall mourn many of those who have sinned
before, and have not repented, of their uncleanness, and wantonness, and
fornication which they have committed."(5) And throughout thou seest that he is
in tears and lamentations on account of members of the household, and evermore
fearing and trembling for the believers. Just as then we admire the pilot, not
when he is able to bring those who are on board safe to shore when the sea is
calm, and the ship is borne along by favourable winds, but when the deep is
raging and the waves contending, and the passengers themselves within in revolt,
and a great storm within and without besets those who are on board, and he is
able to steer the ship with all security; so we ought to wonder at, and admire
those who then had the Church committed to their hands, much more than those who
now have the management of it; when there was a great war without and within,
when the plant of the faith was more tender, and needed much care, when, as a
newly-born babe, the multitude in the church required much forethought, and the
greatest wisdom in any soul destined to nurse it; and in order that ye may more
clearly learn, how great crowns they were worthy of, who then had the Church
entrusted to them, and how great work and danger there was in undertaking the
matter on the threshold and at the beginning, and in being the first to enter
upon it, I bring forward for you the testimony of Christ, who pronounces a
verdict on these things, and confirms the opinion which has been expressed by me.
For when he saw many coming to him, and was wishing to show the apostles that the
prophets toiled more than they, he says: "Others have laboured, and ye have
entered into their labour."(6) And yet the apostles toiled much more than the
prophets. But since they first sowed the word of piety, and won over the untaught
souls of men to the truth, the greater part of the work is credited to them. For
it is by no means the same thing for one to come and teach after many teachers,
and himself to be the first to sow seeds. For that which has been already
practised, and has become customary with many, would be easily accepted; but that
which is now for the first time heard, agitates the mind of the hearers, and
gives the teacher a great deal to do. This at least it was which disturbed the
audience at Athens, and on this account they turned away from Paul, reproaching
him with, "Thou bringest certain strange things to our ears."(1) For if the
oversight of the Church now furnishes much weariness and work to those who govern
it, consider how double and treble and manifold was the work then, when there
were dangers and fighting and snares, and fear continually. It is not possible to
set forth in words the difficulty which those saints then encountered, but he
alone will know it who comes to it by experience.
4. And I will speak of a fourth crown, arising for us out of this episcopate.
What then is this? The fact that he was entrusted with our own native city. For
it is a laborious thing indeed to have the oversight of a hundred men, and of
fifty alone. But to have on one's hands so great a city, and a population
extending to two hundred thousand, of how great virtue and wisdom dost thou think
there is a proof? For as in the care of armies, the wiser of the generals have on
their hands the more leading and more numerous regiments, so, accordingly, in the
care of cities. The more able of the rulers are entrusted with the larger and
more populous. And at any rate this city was of much account to God, as indeed He
manifested by the very deeds which He did. At all events the master of the whole
world, Peter, to whose hands He committed the keys of heaven, whom He commanded
to do and to bear all, He bade tarry here for a long period. Thus in His sight
our city was equivalent to the whole world. But since I have mentioned Peter, I
have perceived a fifth crown woven from him, and this is that this man succeeded
to the office after him. For just as any one taking a great stone from a
foundation hastens by all means to introduce an equivalent to it, lest he should
shake the whole building, and make it more unsound, so, accordingly, when Peter
was about to depart from here, the grace of the Spirit introduced another teacher
equivalent to Peter, so that the building already completed should not be made
more unsound by the insignificance of the successor. We have reckoned up then
five crowns, from the importance of the office, from the dignity of those who
ordained to it, from the difficulty of the time, from the size of the city, from
the virtue of him who transmitted the episcopate to him. Having woven all these,
it was lawful to speak of a sixth, and seventh, and more than these; but in order
that we may not, by spending the whole time on the consideration of the
episcopate, miss the details about the martyr, come from this point, let us pass
to that conflict. At one time a grievous warfare was rekindled against the
Church, and as though a most grievous tyranny over-spread the earth, all were
carried off from the midst of the market-place. Not indeed charged with anything
monstrous, but because being freed from error, they hastened to piety; because
they abstained from the service of demons, because they recognized the true God,
and worshipped his only begotten Son, and for things for which they ought to have
been crowned, and admired and honoured, for these they were punished and
encountered countless tortures, all who embraced the faith, and much more they
who had the oversight of the churches. For the devil, being crafty, and apt to
contrive plots of this kind, expected that if he took away the shepherds, he
would easily be able to scatter the flocks. But He who takes the wise in their
craftiness, wishing to show him that men do not govern His church, but that it is
He himself who everywhere tends those who believe on Him, agreed that this should
be, that he might see, when they were taken away, that the cause of piety was not
defeated, nor the word of preaching quenched, but rather increased; that by these
very works he might learn both himself, and all those who minister to him, that
our affairs are not of men, but that the subject of our teaching has its root on
high, from the heavens; and that it is God who everywhere leads the Church, and
that it is not possible for him who fights against God, ever to win the day. But
the Devil did not only work this evil, but another also not less than this. For
not only in the cities over which they presided, did he suffer the Bishops to be
slaughtered; but he took them into foreign territory and slew them; and he did
this, in anxiety at once to take them when destitute of friends, and hoping to
render them weaker with the toil of their journey, which accordingly he did with
this saint. For he called him away from our city to Rome, making the course twice
as long, expecting to depress his mind both by the length of the way and the
number of the days, and not knowing that having Jesus with him, as a fellow
traveller, and fellow exile on so long a journey, he rather became the stronger,
and afforded more proof of the power that was with him, and to a greater degree
knit the Churches together. For the cities which were on the road running
together from all sides, encouraged the athlete, and sped him on his way with
many supplies, sharing in his conflict by their prayers, and intercessions. And
they derived no little comfort when they saw the martyr hastening to death with
so much readiness, as is consistent in one called to the realms which are in the
heaven, and by means of the works themselves, by the readiness and by the
joyousness of that noble man, that it was not death to which he was hastening,
but a kind of long journey and migration from this world, and ascension to
heaven; and he departed teaching these things in every city, both by his words,
and by his deeds, and as happened in the case of the Jews, when they bound Paul,
and sent him to Rome, and thought that they were sending him to death, they were
sending a teacher to the Jews who dwelt there. This indeed accordingly happened
in the case of Ignatius in larger measure. For not to those alone who dwell in
Rome, but to all the cities lying in the intervening space, he went forth as a
wonderful teacher, persuading them to despise the present life, and to think
naught of the things which are seen, and to love those which are to come, to look
towards heaven, and to pay no regard to any of the terrors of this present life.
For on this and on more than this, by means of his works, he went on his way
instructing them, as a sun rising from the east, and hastening to the west. But
rather more brilliant than this, for this is wont to run on high, bringing
material light, but Ignatius shone below, imparting to men's souls the
intellectual light of doctrine. And that light on departing into the regions of
the west, is hidden and straightway causes the night to come on. But this on
departing to the regions of the west, shone there more brilliantly, conferring
the greatest benefits to all along the road. And when he arrived at the city,
even that he instructed in Christian wisdom. For on this account God permitted
him there to end his life, so that this man's death might be instructive to all
who dwell in Rome. For we by the grace of God need henceforward no evidence,
being rooted in the faith. But they who dwelt in Rome, inasmuch as these was
great impiety there, required more help. On this account both Peter and Paul, and
this man after them, were all slain there, partly, indeed, in order that they
might purify with their own blood, the city which had been defiled with blood of
idols, and partly in order that they might by their works afford a proof of the
resurrection of the crucified Christ, persuading those who dwell in Rome, that
they would not with so much pleasure disdain this present life, did they not
firmly persuade themselves that they were about to ascend to the crucified Jesus,
and to see him in the heavens. For in reality it is the greatest proof of the
resurrection that the slain Christ should show forth so great power after death,
as to persuade living men to despise both country and home and friends, and
acquaintance and life itself, for the sake of confessing him, and to choose in
place of present pleasures, both stripes and dangers and death. For these are not
the achievements of any dead man, nor of one remaining in the tomb but of one
risen and living, Since how couldest thou account, when he was alive, for all the
Apostles who companied with him becoming weaker through fear to betray their
teachers and to flee and depart; but when he died, for not only Peter and Paul,
but even Ignatius, who had not even seen him, nor enjoyed his companionship,
showing such earnestness as to lay down life itself for his sake?
5. In order then that all who dwell in Rome might learn that these things are
a reality, God allowed that there the saint should be perfected,(1) and that this
was the reason I will guarantee from the very manner of his death. For not
outside the walls, in a dungeon, nor even in a court of justice, nor in some
corner, did he receive the sentence which condemned him, but in the midst of the
theatre, while the whole city was seated above him, he underwent this form of
martyrdom, wild beasts being let loose upon him, in order that he might plant his
trophy against the Devil, beneath the eyes of all, and make all spectators
emulous of his own conflicts. Not dying thus nobly only, but dying even with
pleasure. For not as though about to be severed from life, but as called to a
better and more spiritual life, so he beheld the wild beasts gladly. Whence is
this manifest? From the words which he uttered when about to die, for when he
heard that this manner of punishment awaited him, "may I have joy," said he, "of
these wild beasts."(2) For such are the loving. For they receive with pleasure
whatever they may suffer for the sake of those who are beloved, and they seem to
have their desire satisfied when what happens to them is more than usually
grievous. Which happened, therefore, in this man's case. For not by his death
alone, but also by his readiness he studied to emulate the apostles, and hearing
that they, after they had been scourged retired with joy, himself too wished to
imitate his teachers, not only by his death, but by his joy. On this account he
said, "may I have joy of thy wild beasts," and much milder than the tongue of the
tyrant did he consider the mouths of these; and very reasonably. For while that
invited him to Gehenna, their mouths escorted him to a kingdom. When, therefore,
he made an end of life there, yea rather, when he ascended to heaven, he departed
henceforward crowned. For this also happened through the dispensation of God,
that he restored him again to us, and distributed the martyr to the cities. For
that city received his blood as it dropped, but ye were honoured with his
remains, ye enjoyed his episcopate, they enjoyed his martyrdom. They saw him in
conflict, and victorious, and crowned, but ye have him continually. For a little
time God removed him from you, and with greater glory granted him again to you.
And as those who borrow money, return with interest what they receive, so also
God, using this valued treasure of yours, for a little while, and having shown it
to that city, with greater brilliancy gave it back to you. Ye sent forth a
Bishop, and received a martyr; ye sent him forth with prayers, and ye received
him with crowns; and not only ye, but all the cities which intervene. For how do
ye think that they behaved when they saw his remains being brought back? What
pleasure was produced! how they rejoiced! with what applause on all sides they
beset the crowned one! For as with a noble athlete, who has wrestled down all his
antagonists, and who comes forth with radiant glory from the arena, the
spectators receive him, and do not suffer him to tread the earth, bringing him
home on their shoulders, and besetting him with countless praises: so also the
cities in order receiving this saint then from Rome, and bearing him upon their
shoulders as far as this city, escorted the crowned one with praises, celebrating
the champion, in song; laughing the Devil to scorn, because his artifice was
turned against him, and what he thought to do against the martyr, this turned out
for his behoof. Then, indeed, he profited, and encouraged all the cities; and
from that time to this day he enriches this city, and as some perpetual treasure,
drawn upon every day, yet not failing, makes all who partake of it more
prosperous, so also this blessed Ignatius filleth those who come to him with
blessings, with boldness, nobleness of spirit, and much courage, and so sendeth
them home.
Not only today, therefore, but every day let us go forth to him, plucking
spiritual fruits from him. For it is, it is possible for him who comes hither
with faith to gather the fruit of many good things. For not the bodies only, but
the very sepulchres of the saints have been filled with spiritual grace. For if
in the case of Elisha this happened, and a corpse when it touched the sepulchre,
burst the bands of death and returned to life again,(1) much rather now, when
grace is more abundant, when the energy of the spirit is greater, is it possible
that one touching a sepulchre, with faith, should win great power; thence on this
account God allowed us the remains of the saints, wishing to lead by them us to
the same emulation, and to afford us a kind of haven, and a secure consolation
for the evils which are ever overtaking us. Wherefore I beseech you all, if any
is in despondency, if in disease, if under insult, if in any other circumstance
of this life, if in the depth of sins, let him come hither with faith, and he
will lay aside all those things, and will return with much joy, having procured a
lighter conscience from the sight alone. But more, it is not only necessary that
those who are in affliction should come hither, but if any one be in
cheerfulness, in glory, in power, in much assurance towards God, let not this man
despise the benefit. For coming hither and beholding this saint, he will keep
these noble possessions unmoved, persuading his own soul to be moderate by the
recollection of this man's mighty deeds, and not suffering his conscience by the
mighty deeds to be lifted up to any self conceit. And it is no slight thing for
those in prosperity not to be puffed up at their good fortune, but to know how to
bear their prosperity with moderation, so that the treasure is serviceable to
all, the resting place is suitable, for the fallen, in order that they may escape
from their temptations, for the fortunate, that their success may remain secure,
for those in weakness indeed, that they may return to health, and for the
healthy, that they may not fall into weakness. Considering all which things, let
us prefer this way of spending our time, to all delight, all pleasure, in order
that rejoicing at once, and profiling, we may be able to become partakers with
these saints, both of their dwelling and of their home, through the prayers of
the saints themselves, through the grace and lovingkindness of our Lord Jesus
Christ, with whom be glory to the Father with the Holy Spirit, now and always
forever and ever amen.
EULOGY ON THE HOLY MARTYR SAINT BABYLAS.
1. I was anxious to-day to pay the debt which I promised you when I was
lately here. But what am I to do? In the meanwhile, the blessed Babylas has
appeared, and has called me to himself, uttering no voice, but attracting our
attention by the brightness of his countenance. Be ye not, therefore, displeased
at the delay in my payment; at all events, the longer the time is, the more the
interest will increase. For we will deposit this money with interest.(1) Since
thus did the master command who entrusted it to us. Being confident, therefore,
about what is lent, that both the principal and the profit await you, let us not
pass by the gain which falls in our way to-day, but revel in the noble actions of
the blessed Babylas.
How, indeed, he presided over the Church which is among us, and saved that
sacred ship, in storm, and in wave, and billow; and what a bold front he showed
to the emperor, and how he lay down his life for the sheep and underwent that
blessed slaughter; these things and such as these, we will leave to the eider
among our teachers, and to our common father, to speak of. For the more remote
matters, the aged can relate to you but as many things as happened lately, and
within our lifetime, these, I a young man will relate to you, I mean those after
death, those after the burial of the martyr, those which happened while he
remained in the suburbs of the city. And I know indeed that the Greeks will laugh
at my promise, if I promise to speak of the noble deeds after death and burial of
one who was buried, and had crumbled to dust. We shall not assuredly on this
account keep silence, but on this very account shall especially speak, in order
that by showing this marvel truly, we may turn their laughter upon their own
head. For of an ordinary man there would be no noble deeds after death. But of a
martyr, many and great deeds, not in order that he might become more illustrious
(for he has no need of glory from the multitude), but that thou, the unbeliever
mayest learn that the death of the martyrs is not death, but the beginning of a
better life, and the prelude of a more spiritual conversation, and a change from
the worse to the better. Do not then look at the fact, that the mere body of the
martyr lies destitute of energy of soul; but observe this, that a greater power
takes its place by the side of it, different from the soul itself--I mean the
grace of the Holy Spirit, which pleads to all on behalf of the resurrection, by
means of the wonders which it works. For if God has granted greater power to
bodies dead and crumbled to dust, than to all living, much more will he grant to
them a better life than the former, and a longer, at the time of the bestowal of
his crowns; what then are this saint's noble deeds? But be not disturbed, if we
take our discourse a little further back. For they who wish to display their
portraits to advantage, do not uncover them until they have placed the spectators
a little way off from the picture, making the view clearer by the distance. Do
you then also have patience with me while I direct my discourse into the past.
For when Julian who surpassed all in impiety, ascended the imperial throne,
and grasped the despotic sceptre, straightway he lifted up his hands against the
God who created him, and ignored his benefactor, and looking from the earth
beneath to the heavens, howled after the manner of mad dogs, who alike bay at
those who do not feed them and those who do feed them. But he rather was mad with
a more savage madness than theirs. For they indeed turn from, and hate their
friends and strangers alike. But this man used to fawn upon demons, strangers to
his salvation, and used to worship them with every mode of worship. But his
benefactor, and Saviour, and him who spared not the only Begotten, for his sake,
he turned from and used to hate, and made havoc of the cross, the very thing
which uplifted the whole world when it was lying prostrate, and drove away the
darkness on all sides, and brought in light more brilliant than the sunbeams; nor
yet even then did he desist from his frenzy, but promised that he would tear the
nation of the Galilaeans, out of the midst of the world; for thus he was wont to
call us; and yet if he thought the names of the Christians an abomination, and
Christianity itself to be full of much shame, for what reason did he not desire
to put us to shame by that means, but with a strange name? Yea because he knew
clearly, that to be called by what belongs to Christ, is a great ornament not
only to men, but to angels, and to the powers above. On this account he set
everything in motion, so as to strip us of this ornament, and put a stop to the
preaching of it. But this was impossible, O wretched and miserable man! as it was
impossible to destroy the heaven and to quench the sun, and to shake and cast
down the foundations of the earth, and those things Christ foretold, thus saying:
"Heaven and earth shall pass away, but my words shall not pass away."(1)
Well, thou dost not submit to Christ's words; accept therefore the utterance
which thus his deeds give. For I indeed having been privileged to know what the
declaration of God is, how strong, how invincible a thing, have believed that is
more trustworthy than the order of nature, and than experience in all matters.
But do thou still creeping on the ground, and agitated with the investigations of
human reasoning, receive the witness of the deeds. I gainsay nothing. I strive
not.
2. What then do the deeds say? Christ said that it was easier for heaven and
earth to be destroyed, than for any of his words to fail.(2) The emperor
contradicted these words, and threatened to destroy his decrees. Where then is
the emperor who threatened these things? He is perished and is corrupted, and is
now in Hades, awaiting the inevitable punishment. But where is Christ who uttered
these decrees? In Heaven, on the right hand of the Father, occupying the highest
throne of glory; where are the blasphemous words of the Emperor, and his
unchastened tongue? They are become ashes, and dust and the food of worms. Where
is the sentence of Christ? It shines forth by the very truth of the deed,
receiving its lustre from the issue of the events, as from a golden column. And
yet the emperor left nothing undone, when about to raise war against us, but used
to call prophets together, and summon sorcerers, and everything was full of
demons and evil spirits.
What then was the return for this worship? The overturning of cities, the
bitterest famine of all famines. For ye know doubtless, and remember, how empty
indeed the market place was of wares, and the workshops full of confusion, when
everyone strove to snatch up what came first and to depart. And why do I speak of
famine, when the very fountains of waters were failing, fountains which by the
abundance of their stream, used to eclipse the rivers. But since I have mentioned
the fountains, come, forthwith, let us go up to Daphne, and conduct our discourse
to the noble deeds of the martyr. Although you desire me still to parade the
indecencies of the Greeks, although I too desire this, let us abstain; for
wherever the commemoration of a martyr is, there certainly also is the shame of
the Greeks. This emperor then, going up to Daphne used to weary Apollo, praying,
supplicating, entreating, so that the events of the future might be foretold to
him. What then did the prophet, the great God of the Greeks? "The dead prevent me
from uttering," saith he, "but break open the graves, dig up the bones, move the
dead." What could be more impious than these commands? The Demon of grave-
robbing, introduces strange laws and devises new methods of expelling strangers.
Who ever heard of the dead being driven forth? who ever saw lifeless bodies
ordered to be moved as he commanded, overturning from their foundations the
common laws of nature. For the laws of nature are common to all men, that he who
departs this life should be hidden in the earth, and delivered over for burial,
and be covered up in the bosom of the earth the mother of all; and these laws,
neither Greek, barbarian, Scythian, nor if there be any more savage than they,
ever changed, but all reverence them, and keep them, and thus they are sacred and
venerated by all. But the Demon raises his mask, and with bare head, resists the
common laws of nature. For the dead, he says, are a pollution. The dead are not a
pollution, a most wicked demon, but a wicked intention is an abomination. But if
one must say something startling, the bodies of the living full of evil, are more
polluting than those of the dead. For the one minister to the behests of the
mind, but the other lie unmoved. Now that which is unmoved, and destitute of all
perception would be free from all accusation. Not that I even would say that the
bodies of the living are by nature polluting; but that everywhere a wicked and
perverted intention is open to accusations from all.
The dead body then is not a pollution O Apollo, but to persecute a maiden who
wishes to be modest, and to outrage the dignity of a virgin, and to lament at the
failure of the shameless deed, this is worthy of accusation, and punishment.
There were at all events, many wonderful and great prophets among ourselves, who
spake also many things concerning the future, and they in no case used to bid
those who asked them to dig up the bones of the departed. Yea Ezekiel standing
near the bones themselves was not only not hindered by them, but added flesh, and
nerves and skin to them, and brought them back to life again.(3) But the great
Moses did not stand near the bones of the dead, but bearing off the whole dead
body of Joseph, thus foretold things to come.(4) And very reasonably, for their
words were the grace of the Holy Spirit. But the words of these, a deceit, and a
lie which is no wise able to be concealed. For that these things were an excuse,
and pretence and that he feared the blessed Babylas, is manifest from what the
emperor did. For leaving all the other dead, he only moved that martyr. And yet
if he did these things, in disgust at him, and not in fear, it were necessary
that he should order the coffin to be broken, thrown into the sea, carried to the
desert, be made to disappear by some other method of destruction; for this is the
part of one who is disgusted. Thus God did when he spake to the Hebrews about the
abominations of the Gentiles. He bade their statues to be broken, not to bring
their abominations from the suburbs to the city.
3. The martyr then was moved, but the demon not even then enjoyed freedom
from fear, but straightway learned that it is possible to move the bones of a
martyr, but not to escape his hands. For as soon as the coffin was drawn into the
city, a thunderbolt came from above upon the head of his image, and burnt it all
up. And yet, if not before, then at least there was likelihood that the impious
emperor would be angry, and that he would send forth his anger against the
testimony of the martyr. But not even then did he dare, so great fear possessed
him. But although he saw that the burning was intolerable, and knew the cause
accurately; he kept quiet. And this is not only wonderful that he did not destroy
the testimony, but that he not even dared to put the roof on to the temple again.
For he knew, he knew, that the stroke was divinely sent, and he feared lest by
forming any further plan, he should call down that fire upon his own head. On
this account he endured to see the shrine of Apollo brought to so great
desolation; For there was no other cause, on account of which he did not rectify
that which had happened, but fear alone. For which reason he unwillingly kept
quiet, and knowing this left as much reproach to the demon, as distinction to the
martyr. For the walls are now standing, instead of trophies, uttering a voice
clearer than a trumpet. To those in Daphne, to those in the city, to those who
arrive from far off, to those who are with us, to those men which shall be
hereafter, they declare everything by their appearance, the wrestling, the
struggle, the victory of the martyr. For it is likely that he who dwells far off
from the suburb, when he sees the chapel of the saint deprived of a shrine, and
the temple of Apollo deprived of its roof would ask the reason of each of these
things; and then after learning the whole history would depart hence. Such are
the noble deeds of the martyr after death, wherefore I count your city blessed,
that ye have shown much zeal about this holy man. For then, when he returned from
Daphne, all our city poured forth into the road, and the market places were empty
of men, and the houses were empty of women, and the bedchambers were destitute of
maidens. Thus also every age and each sex passed forth from the city, as if to
receive a father long absent who was returning from sojourn far away. And you
indeed gave him back to the band of fellow enthusiasts. But the grace of God did
not suffer him to remain there for good, but again removed him beyond the
river,(1) so that many parts of the country were filled with the sweet savor of
the martyr. Neither even when he came hither was he destined to be alone, but he
quickly received, a neighbor, and a fellow- lodger, and one of similar life.(2)
For he shared with him the same dignity, and for the sake of religion shewed
forth equal boldness. Wherefore he obtained the same abode as he, this wonderful
man being no vain imitator, as it seems, of the martyr. For so long a time he
laboured there, sending letters continually to the emperor, wearying the
authorities, and bringing he ministry of the body to bear upon the martyr. For ye
know, doubtless, and remember that when the midday summer sun possessed the
heaven, he together with his acquaintances, used to walk thither everyday, not as
spectator only, but also, as intending to be a sharer in what was going on. For
he often handled stone, and dragged a rope, and listened, in advance of the
workmen themselves, to one who wanted to erect any building, For he knew, he knew
what rewards lie in store for him for these things. And on this account he
continued doing service to the martyrs, not only by splendid buildings nor even
by continual feasts, but by a better method than these. And what is this? He
imitates their life, emulates their courage, throughout according to his ability
he keeps the image of the martyrs alive, in himself. For see, they gave their
bodies to the slaughter, he has mortified the members of his flesh which are upon
the earth. They stopped the flame of fire, he quenched the flame of lust. They
fought against the teeth of beasts, but this man bore off the most dangerous of
our passions, anger. For all these things let us give thanks to God, because he
hath thus granted us noble martyrs, and pastors worthy of martyrs, for the
perfecting of the saints, for the edifying of the body of Christ(3) with whom be
glory, honor, and might to the Father, with the Holy and lifegiving Spirit, now
and always, 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.
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