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ST. JOHN CHRYSOSTOM

HOMILY CONCERNING LOWLINESS OF MIND

[Translated by R. Blackburn, M.A.
Rector of Selham, Sussex, and late fellow of Brasenose College, Oxford.]

AGAINST THOSE WHO IMPROPERLY USE THE APOSTOLIC DECLARATION WHICH SAYS, "WHETHER
IN PRETENCE, OR IN SINCERITY, CHRIST IS PREACHED:" (Phil 1.18), AND ABOUT
HUMBLENESS OF MIND.

   1. When lately we made mention of the Pharisee and the publican, and
hypothetically yoked two chariots out of virtue and vice; we pointed out each
truth, how great is the gain of humbleness of mind, and how great the damage of
pride. For this, even when conjoined with righteousness and fastings and tithes,
fell behind; while that, even when yoked with sin, outstripped the Pharisee's
pair, even although the charioteer it had was a poor one. For what was worse than
the publican? But all the same since he made his soul contrite, and called
himself a sinner; which indeed he was; he surpassed the Pharisee, who had both
fastings to tell of and tithes; and was removed from any vice. On account of
what, and through what? Because even if he was removed from greed of gain and
robbery, he had rooted over his soul(2) the mother of all evils--vain-glory and
pride. On this account Paul also exhorts and says "Let each one prove his own
work; and then he will have his ground of boasting for himself, and not for the
other." Whereas he publicly came forward(3) as an accuser of the whole world;(4)
and said that he himself was better than all living men. And yet even if he had
set himself before ten only, or if five, or if two, or if one, not even was this
endurable; but as it was, he not only set himself before the whole world, but
also accused all men. On this account he fell behind in the running. And just as
a ship, after having run through innumerable surges, and having escaped many
storms, then in the very mouth of the harbour having been dashed against some
rock, loses the whole treasure which is stowed away in her-- so truly did this
Pharisee, after having undergone the labours of the fasting, and of all the rest
of his virtue, since he did not master his tongue, in the very harbour underwent
shipwreck of his cargo.(1) For the going home from prayer, whence he ought to
have derived gain, having rather been so greatly damaged, is nothing else than
undergoing shipwreck in harbour.

   2. Knowing therefore these things, beloved even if we should have mounted to
the very pinnacle of virtue, let us consider ourselves last of all; having
learned that pride is able to cast down even from the heavens themselves him who
takes not heed, and humbleness of mind to bear up on high from, the very abyss of
sins him who knows how to be sober. For this it was that placed the publican
before the Pharisee; whereas that, pride I mean and an overweening spirit,
surpassed even an incorporeal power, that of the devil; while humbleness of mind
and the acknowledgment of his own sins committed brought the robber into Paradise
before the Apostles. Now if the confidence which they who confess their own sins
effect for themselves is so great, they who are conscious to themselves of many
good qualities, yet humble their own souls, how great crowns will they not
win.(2) For when sinfulness be put together with humbleness of mind it runs with
such ease as to pass and out-strip righteousness combined with pride. If
therefore thou have put it to with righteousness, whither will it not reach?
through how many heavens will it not pass? By the throne of God itself surely it
will stay its course;(3) in the midst of the angels, with much confidence. On the
other hand if pride, having been yoked with righteousness, by the excess and
weight of its own wickedness had strength enough to drag down its confidence; if
it be put together with sinfulness, into how deep a hell will it not be able to
precipitate him who has it? These things I say, not in order that we should be
careless of righteousness, but that we should avoid pride; not that we should
sin, but that we should be sober-minded. For humbleness of mind is the foundation
of the love of wisdom which pertains to us. Even if thou shouldest have built a
superstructure of things innumerable; even if almsgiving, even if prayers, even
if fastings, even if all virtue; unless this have first been laid as a
foundation, all will be built upon it(4) to no purpose and in vain; and it will
fall down easily, like that building which had been placed on the sand.(5) For
there is no one, no one of our good deeds, which does not need this; there is no
one which separate from this will be able to stand. But even if thou shouldest
mention temperance, even if virginity, even if despising of money, even if
anything whatever, all are unclean and accursed and loathsome, humbleness of mind
being absent. Everywhere therefore let us take her with us,(6) in words, in
deeds, in thoughts, and with this let us build these (graces).

   3. But the things belonging to humbleness of mind have been sufficiently
spoken of; not for the value of the virtue;(7) for no one will be able to
celebrate it in accordance with its value; but for the intelligence of your love.
For well do I know that even from the few things that have been said you will
embrace it with much zeal. But since it is also necessary to make clear and
manifest the apostolic saying which has been to-day read; seeming as it does to
many to afford a pretext for indolence; so that some may not, providing for
themselves hence a certain frigid defence, neglect their own salvation--to this
let us direct our discourse. What then is this saying? "Whether in pretence," it
says, "or in sincerity,(8) Christ is preached."(9) This many wrest absolutely ,o
and just as happens, without reading what precedes and what comes after it; but
having cut it off from the sequence of the remaining members, to the destruction
of their own soul they put it forward to the more indolent. For attempting to
seduce them from the sound faith; then seeing them afraid and trembling; on the
ground of its not being without danger to do this,(11) and desiring to relieve
their fears, they bring forward this apostolic declaration, saying, Paul conceded
this, by saying, "Whether in pretence or in sincerity, let Christ be proclaimed."
But these things are not (true), they are not. For in the first place he did not
say "let him be proclaimed," but "he is proclaimed," and the difference between
this and that is wide. For the saying "let him be proclaimed" belongs to a
lawgiver; but the saying "he is proclaimed" to one announcing the event. For that
Paul does not ordain a law that there should be heresies, but draws away all who
attended to him, hear what he says, "If any one preaches to you a gospel besides
what ye have received, let him be anathema, were it even I, were it even an angel
from the heavens."(1) Now he would not have anathematized both himself and an
angel, if he had known the act to be without danger. And again--"I am jealous of
you with a jealousy of God," he says; "for I have betrothed you to one husband a
chaste virgin: and fear lest at some time, as the serpent beguiled Eve by his
wiliness, so your thoughts should be corrupted from the singleness that is
towards Christ."(2) See, he both set down singleness, and granted no allowance.
For if there were allowance, there was no danger; and if there was no danger Paul
would not have feared: and Christ would not also have commanded that the tares
should be burned up, if it were a thing indifferent to attend to this one or that
or another; or to all indiscriminately.(3)

   4. What ever then is what is meant? I wish to narrate to you the whole
history from a point a little earlier;(4) for it is needful to know in what
circumstances Paul was when he was writing these things by letter. In what
circumstances therefore was he? In prison and chains and intolerable perils.
Whence is this manifest? From the epistle itself. For earlier than this he says,
"Now I wish you to know, brethren, that the circumstances in which I am have come
rather to the furtherance of the Gospel; so that my bonds have become manifest in
Christ in the whole Court, and to all the others; and a good many(6) of the
brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak the
word."(7) Now Nero had then cast him into prison. For just as some robber having
set foot in the house, while all are sleeping, when stealing every thing,(8) if
he see any one having lit a lamp, both extinguishes the light and slays him who
holds the lamp, in order that he may be allowed in security to steal and rob the
property of others; so truly also the Caesar Nero then, just as any robber and
burglar while all were sleeping a deep and unconscious slumber; robbing the
property of all, breaking into marriage chambers,(9) subverting houses,
displaying every form of wickedness; when he saw Paul having lighted a lamp
throughout the world; (the word of his teaching;) and reproving his wickedness,
exerted himself both to extinguish what was preached, and to put the teachers out
of the way; in order that he might be allowed with authority to do anything he
pleased; and after binding that holy man, cast him into prison. It was at that
time then that the blessed Paul wrote these things. Who would not have been
astounded? who would not have marvelled? or rather who could adequately have been
astounded at and admired that noble and heaven-reaching soul; in that, while
bound in Rome and imprisoned, at so great a distance as that, he wrote a letter
to the Philippians? For you know how great is the distance between Macedonia and
Rome. But neither did the length of the way, nor the amount of time (required),
nor the press of business, nor the peril and the dangers coming one upon another,
nor anything else, drive out his love for and remembrance of the disciples; but
he retained them all in his mind; and not so strongly were his hands bound with
the chains as his soul was bound together and rivetted by his longing for the
disciples:(10) which very thing itself indeed also declaring, in the preface of
the Epistle he said, "On account of my having you in my heart, both in my bonds,
and in the defence and confirmation of the Gospel."(11) And just as a King,
having ascended upon his throne at morning-tide and taken his seat in the royal
courts, immediately receives from all quarters innumerable letters; so truly he
also, just as in royal courts, seated in the dungeon, both received and sent his
letters in far greater number; the nations from all quarters referring to his
wisdom every thing about(12) what had taken place among themselves; and he
administered more business than the reigning monarch in proportion to his having
had a larger dominion entrusted to him. For in truth God had brought and put into
his hands not those who inhabited the country of the Romans only, but also all
the barbarians, both land and sea. And by way of showing this he said to the
Romans, "Now I would not that ye should be ignorant, brethren, that ofttimes I
have purposed to come to you, and have been hindered until the present; in order
that I might have some fruit also among you, as among the rest of the Gentiles
too. Both to Greeks and barbarians, both to wise and those without understanding
I am a debtor."(13) Every day therefore he was in anxious thought at one moment
for Corinthians, at another for Macedonians; how Philippians, how Cappadocians,
how Galatians, how Athenians, how they who inhabited Pontus. how all together
were. But all the same, having had the whole world put into his hands, he
continually cared not for entire nations only, but also for each single man; and
now indeed he despatched a letter on behalf of Onesimus, and now on behalf of him
who among the Corinthians had committed fornication. For neither used he to
regard this--that it was the individual who had sinned and needed advocacy; but
that it was a human being; a human being, the living thing most precious to God;
and for whose sake the Father had not spared even the Only-begotten.

   5. For do not tell me that this or that man is a runaway slave, or a robber
or thief, or laden with countless faults, or that he is a mendicant and abject,
or of low value and worthy of no account; but consider that for his sake the
Christ died; and this sufficeth thee for a ground for all solicitude. Consider
what sort of person he must be, whom Christ valued at so high a price as not to
have spared even his own blood. For neither, if a king had chosen to sacrifice
himself on any one's behalf, should we have sought out another demonstration of
his being some one great and of deep interest to the King--I fancy not--for his
death would suffice to show the love of him who had died towards him. But as it
is not man, not angel, not archangel; but the Lord of the heavens himself, the
only-begotten Son of God himself having clothed himself with flesh, freely gave
himself on our behalf. Shall we not do everything, and take every trouble, so
that the men who have been thus valued may enjoy every solicitude at our hands?
And what kind of defence shall we have? what allowance? This at least is the very
thing by way of declaring which Paul also said, "Do not by thy meat destroy him
for whose sake Christ died."(1) For desiring to shame, and to bring to
solicitude, and to persuade to care for their neighbours, those who despise their
brethren, and look down upon them as being weak, instead of all(2) else he set
down the Master's death.

   Sitting then in the prison he wrote the letter to the Philippians from that
so great distance. For such as this is the love that is according to God:(3) it
is interrupted by no one of human things, since it has its roots from above in
the heavens(4) and its recompense. And what says he? "Now I desire that ye should
know, brethren"(5) Seest thou solicitude for his scholars? seest thou a teacher's
carefulness? Hear too of loving affection of scholars towards their teacher, that
thou mayest know that this was what made them strong and unconquerable--the being
bound together with one another. For if "Brother helped by brother is as a strong
city;"(6) far more so many bound together by the bonds of love would have
entirely repulsed the plotting of the wicked demon. That indeed then Paul was
bound up with the disciples, requires not even any demonstration further nor
argument for us, since in truth even when in bonds he anxiously cared for them,
and each day, he was also dying for them, burning with his longing.

   6. And that the disciples too were bound up with Paul with all
perfectness;(7) and that not men only but women also, hear what he says about
Phoebe. "Now I commend(8) to you Phoebe the sister, being a deaconess of the
Church which is in Cenchreae; that ye may receive her in the Lord worthily of the
saints, and stand by her, in whatever matter she may require you, since(9) she
has proved a helper(10) of many; and of me myself."(11) But in this instance he
bore witness to her of her zeal so far as help went (only;)(12) but Priscilla and
Aquila went as far even as death for Paul's sake; and about them he thus writes,
saying, "Aquila and Priscilla salute you, who for my life's sake laid down their
own neck;"(13) for death clearly. And about another again writing to these very
persons he says, "Because he went as far as death; having counselled ill for his
life, in order that he might supply your deficiency in your service towards
me.(14) Seest thou how they loved their teacher? how they regarded his rest(15)
before their own life? On this account no one surpassed them then. Now this I
say, not that we may hear only, but that we may also imitate; and not to the
ruled only, but also to those who rule is what we say addressed; in order that
both scholars may display much solicitude about their teachers, and the teachers
may have the same loving affection as Paul about those placed under them; not
those present only, but also those who are far off. For also Paul, dwelling in
the whole world just as in one house, thus continually took thought for the
salvation of all; and having dismissed every thing of his own; bonds and troubles
and stripes and straits, watched over and inquired into each day, in what state
the affairs of the disciples were; and often for this very purpose alone sent,
now Timothy, and now Tychicus; and about him he says, "That he may know your
circumstances, and encourage your hearts:"(1) and about Timothy; "I have sent
him, being no longer able to contain myself; lest in some way the tempter have
tempted you."(2) And Titus again elsewhere, and another to another place. For
since he himself, by the compulsion of his bonds being often detained in one
place, was unable to meet those who were his vitals, he met them through the
disciples.

   7. And then therefore being in bonds he writes to the Philippians, saying,
"Now I desire that ye should know, brethren,"(3) calling the disciples brethren.
For such a thing as this is love; it casts out all inequality, and knows not
superiority and dignity; but even if one be higher than all, he descends to the
lowlier position of all; just what Paul also used to do. But let us hear what it
is that he desires they should know. "That the things which happened unto me," he
says, "have fallen out rather to the furtherance of the gospel."(4) Tell me, how
and in what way? Hast thou then been released from thy bonds? hast thou then put
off thy chain? and dost thou with free permission preach in the city? hast thou
then, having gone into an assembly, drawn out many long discourses about the
faith, and departed after gaining many disciples? hast thou then raised the dead
and been made an object of wonder? hast thou then cleansed lepers, and all were
astounded? hast thou driven away demons, and been exalted? No one of these
things, he says. How then did the furtherance of the gospel take place? tell me.
"So that my bonds," he says, "have become openly known in the whole Court, and to
all the rest."(5) What sayest thou? this then, this was the furtherance, this the
advance, this the increase of the proclamation--that all knew that thou wast
bound. Yes, he says: Hear at least what comes next, that thou mayest learn that
the bonds not only proved no hindrance, but also a ground of greater freedom of
speech. "So that several(6) of the brethren in the Lord, in reliance on my bonds,
more abundantly dare fearlessly to speak the word."(7) What sayest thou, O Paul?
have thy bonds inspired not anxiety but confidence? not fear but earnest longing?
The things mentioned have no consistency.(8)I too know it. For neither did these
things take place according to the consistency of human affairs, he means,(9) but
what came about was above nature, and the successes were of divine grace. On this
account what used to cause anxiety to all others, that to him afforded
confidence. For also if any one, having taken the leader of an army land confined
him, have made this publicly known, he throws the whole camp into flight; and if
any one have carried a shepherd away from the flock, the security with which he
drives off the sheep is great. But not in Paul's case was it thus, but the
contrary entirely. For the leader of the army was bound, and the soldiers became
more forward in spirit; and the confidence with which they sprung upon their
adversaries was greater: the shepherd was in confinement, and the sheep were not
consumed, nor even scattered.

8. Who ever saw, who ever heard of, the scholars taking greater encouragement in
the dangers of their teachers? How was it that they feared not? how was it that
they were not terrified? how was it that they did not say to Paul, "Physician,
heal thyself,"(10) deliver thyself from thy manifold perils, and then thou will
be able to procure for us those countless good things? How was it they did not
say these things? How! It was because they had been schooled, from the grace of
the Spirit, that these things took place not out of weakness, but out of the
permission of the Christ; in order that the truth might shine abroad more
largely; through bonds and imprisonments and tribulations and straits increasing
and rising, to a greater volume. Thus is the power of Christ in weakness
perfected.(11) For indeed if his bonds had crippled Paul(12) and made him
cowardly; either himself or those belonging to him; one could not but feel
difficulty; but if rather they prepared him to feel confidence and brought him
into greater renown, one must be astounded and marvel, how through a thing
involving dishonour glory was procured for the disciple--through a thing
inspiring Cowardice confidence and encouragement resulted to them all. For who
was not astounded at him then, seeing him encircled with a chain? Then demons
took to flight all the more, when they saw him spending his time in a prison. For
not so splendid does the diadem make a royal head, as the chain his hands; not
owing to their proper nature, but owing to the grace that darted brightness on
them.(1) On this account it was that great encouragement resulted to the
disciples. For also they saw his body indeed bound, but his tongue not bound, his
hands indeed tightly manacled,(2) but his voice unshackled, and traversing the
whole world more swiftly than the solar ray. And this became to them an
encouragement; learning as they did from the facts that no one of present things
is to be dreaded. For when the soul has been genuinely imbued by divine longing
and love, it pays regard to no one of things present; but just as those who are
mad venture themselves against fire and sword and wild beasts and sea and all
else, so these too, maddened with a most noble and most spiritual frenzy, a
frenzy arising from sanity,(3) used to laugh at all things that are seen. On this
account, seeing their teachers bound, they the more exulted, the more prided
themselves; by facts giving to their adversaries a demonstration that on all
sides they were impregnable and indomitable.

   9. Then therefore, when matters were in this state, some of the enemies of
Paul, desiring to fan up the war to greater vehemence, and to make the hatred of
the tyrant, which was fell towards him greater, pretended that they themselves
also preached; (and they did preach the right and sound faith,) for the sake of
the doctrine advancing more rapidly: and this they did, not with the desire to
disseminate the faith; but in order that Nero, having learnt that the preaching
was increasing and the doctrine advancing, might the sooner have Paul led away to
execution? There were therefore two schools; that of Paul's scholars and that of
Paul's enemies; the one preaching out of sincerity, and the others out of love of
contention and the hatred they felt towards Paul. And by way of declaring this he
said, "Some indeed through envy and strife are preaching Christ," (pointing out
those his enemies) "but some also through good pleasure;"(5) saying this about
his own scholars.(6) Then next about those; "Some indeed out of contentiousness,"
(his enemies,) not purely, not soundly, but, "thinking that they are thereby
bringing pressure upon my bonds;(7) but the others out of love;" (this again
about his own brethren ;) "knowing that I am set(8) 'for the defence of the
gospel." For what? Nevertheless, in any way; whether in pretence or in sincerity,
Christ is being announced."(9) So that vainly and to no purpose is this saying
taken in reference to heresies. For those who then were preaching were not
preaching corrupt doctrine; but sound and right belief. For if they were
preaching corrupt doctrine, and were teaching other things contrary to Paul, what
they desired was certain not to succeed to them. Now what did they desire? That
the faith having grown, and the disciples of Paul having become numerous, it
should rouse Nero to greater hostility. And if they were preaching different
doctrines, they would not have made the disciples of Paul numerous; and by not
doing so,(10) they would not have exasperated the tyrant. He does not therefore
say this--that they were bringing in corrupt doctrines--but that the motive from
which they were preaching, this was corrupt. For it is one thing to state the
pretext(11) of their preaching, and another that their preaching itself was not
sound. For the preaching does not become sound when the doctrine is laden with
deception; and the pretext does not become sound when the preaching indeed is
sound, but they who preach do not preach for the sake of God, but either with a
view of enmity, or with a view to the favour of others.

   10. He therefore does not say this--that they were bringing in heresies; but
that it was not from a right motive, nor through piety(12) that they were
preaching what they did preach. For it was not that they might increase the
gospel that they were doing this; but that they might wage war against him, and
throw him into greater danger--on this account he accuses them. And see how with
exactitude he laid it.(13) "Thinking," he says, "that they were putting pressure
upon my bonds."(14) He did not say, putting, but "thinking they were putting
upon," that is supposing, by way of pointing out that even if they so supposed,
still he himself was not in such a position; but that he even rejoiced on account
of the advance of the preaching. He added therefore saying, "But in this I both
rejoice and will rejoice:"(1) whereas if he held their doctrines deception, and
they were bringing in heresies, Paul could not possibly rejoice. But since the
doctrine was sound and of genuine parentage, on this account he says, "I rejoice
and will rejoice." For what if they(2) are destroying themselves by doing this
out of contentiousness? Still, even unwillingly, they are strengthening my cause.
Seest thou how great is Paul's power? how he is caught by no one of the devil's
machinations? And not only is he not caught; but also by these themselves he
subdues him. For great indeed is both the devil's craftiness,(3) and the
wickedness of those who minister to him; for under pretence of being of the same
mind, they desired to extinguish the proclamation(4) But "he who seizes the
cunning in their craftiness"(5) did not permit that this should take place then.
By way of declaring this very thing at least Paul said "But the continuing in the
flesh is the more necessary for your sake; and this I confidently know, that I
shall continue and remain in company with you all."(6) For those men indeed set
their mind on casting me out of the present life, and are ready to endure
anything for this object; but God does not permit it on your account.

   11. These things therefore, all of them, remember with exactness in order
that you may be able with all wisdom to correct those who use the Scriptures
without reference to circumstances(7) and at hap-hazard, and for the destruction
of their neighhours. And we shall be able both to remember what has been said,
and to correct others, if we always betake ourselves to prayers as a refuge, and
beseech the God who gives the word of wisdom to grant both intelligence in
hearing, and a careful and unconquerable guardianship of this spiritual deposit
in our hands. For things which often we have not strength to perform successfully
from our own exertions, these we shall have power to accomplish easily through
prayers. I mean prayers which are persevering. For always and without
intermission it is a duty to pray, both for him who is in affliction, and him who
is in relief from it, and him who is in dangers, and him who is in prosperity--
for him who is in relief and much prosperity, that these may remain unmoved and
without vicissitude, and may never change; and for him who is in affliction and
his many dangers, that he may see some favourable change brought about to him,
and be transported into a calm of consolation. Art thou in a calm? Then beseech
God that this calm may continue settled to thee. Hast thou seen a storm risen up
against thee? Beseech God earnestly(8) to cause the billow to pass, and to make a
calm out of the storm. "Hast thou been heard? Be heartily thankful for this;
because thou hast been heard. Hast thou not been heard? Persevere(9) in order
that thou mayest be heard. For even if God at any time delay the giving, it is
not in hatred and aversion;(10) but from the desire by the deferring of the
giving perpetually to retain thee with himself; just in the way also that
affectionate fathers do;(11) for they also adroitly manage the perpetual and
assiduous attendance of children who are rather indolent by the delay of the
giving. There is to thee no need of mediators in audience with God; nor of that
much canvassing;(12) nor of the fawning upon others; but even if thou be
destitute, even if bereft of advocacy, alone, by thyself, having called on God
for help, thou wilt in any case succeed.(13) He is not so wont to assent when
entreated by others on our behalf, as by ourselves who are in need; even if we be
laden with ten thousand evil deeds. For if in the case of men, even if we have
come into countless collisions with them, when both at dawn and at mid-day and in
the evening we show ourselves to those who are aggrieved against us, by the
unbroken continuance and the persistent meeting and interview we easily demolish
their enmity--far more in the case of God would this be effected.

   12. But thou art unworthy. Become worthy by thy assiduity. For that it both
is possible that the unworthy should become worthy from his assiduity; and that
God assents more when called on by ourselves than by others; and that he often
delays the giving, not from the wish that we should be utterly perplexed, nor to
send us out(1) with empty hands; but in order that he may become the author of
greater good things to us--these three points I will endeavour to make evident by
the parable which has to- day been read to you. The woman of Chanaan had come to
Christ praying on behalf of a daughter possessed by a demon, and crying out with
much earnestness,(2) (it says,(3) "Have pity on me, Lord, my daughter is badly
possessed by a demon." See, the woman of a strange nation, and a barbarian, and
outside of the Jewish commonwealth. For indeed what else (was she) than a dog,
and unworthy of the receiving her request? For "it is not," he says, "good to
take the children's bread, and to give it to the dogs." But, all the same, from
her assiduity, she became worthy. For not only did he admit her into the nobility
of children, dog as she was; but also he sent her off with that high encomium
saying, "O woman great is thy faith; be it done to thee as thou wilt."(5) Now
when the Christ says, "great is thy faith," seek thou no other demonstration of
the greatness of soul which was in the woman. Seest thou how, from her assiduity
the woman, being unworthy, became worthy? Desirest thou also to learn that we
accomplish (our wish) by calling on him by ourselves more than by others? She
cried out, and the disciples having come to him say, "Let her go away, for she is
crying after us:"(6) and to them he says, "I am not sent, unless to the lost
sheep of the house of Israel."(7) But when she had come to him by herself and
continued crying, and saying, "Yes, Lord, for even the dogs eat from the table of
their masters,"(8) then he granted the favour and says, "Be it done unto thee as
thou wilt." Seest thou how, when they were entreating him, he repelled; but when
she who needed the gift herself cried out, he assented? For to them he says, "I
am not sent, unless to the lost sheep of the house of Israel;" but to her(9) he
said, "Great is thy faith; be it done unto thee as thou wilt." Again, at the
beginning and in the prelude of her request he answered nothing; but when both
once and twice and thrice she had come to him, then he granted the boon; by the
issue making us believe that he had delayed the giving, not that be might repel
her(10) but that he might display to us all the woman's endurance. For if he had
delayed in order that he might repel her, he would not have granted it even at
the end; but since he was waiting to display to all her spiritual wisdom, on this
accouter he was silent.(11) For if he had granted it immediately and at the
beginning, we should not have known the woman's virtue.(12) "Let her go"(13) it
says, "because she is clamouring behind us." But what (says) the Christ? "Ye hear
a voice, but I see the mind: I know what she is going to say. I choose not to
permit the treasure hidden in her mind to escape notice; but I am waiting and
keeping silence; in order that having discovered it I may lay it down in
publicity, and make it manifest to all.

   13. Having therefore learned all these things, even if we be in sins, and
unworthy of receiving, let us not despair; knowing, that by assiduity of soul we
shall be able to become worthy of the request. Even if we be unaided by advocate
and destitute, let us not faint; knowing that it is a strong advocacy--the coming
to God one's self by one's self with much eagerness. Even if he delay and defer
with respect to the giving, let us not be dispirited; having learned that the
putting it off and delay is a sure proof of caring and love for mankind. If we
have thus persuaded ourselves; and with a soul deeply pained and fervent, and
thoroughly roused purpose; and such as that with which the woman of Chanaan
approached, we too come to him, even if we be dogs; even if we have done anything
whatever dreadful; we shall both rebut(14) our own crimes, and obtain so great
liberty of speech(15) as also to be advocates for others; in the way in which
also this woman of Chanaan not only herself enjoyed liberty of speech and ten
thousand encomiums, but had power to snatch her dear daughter(16) out of her
intolerable sufferings. For nothing--nothing is more powerful than prayer when
fervent and genuine. This both disperses present dangers, and rescues from the
penalties which take place at that hour.(1) That therefore we may both complete
our passage through the present life with ease,(2) and depart thither(3) with
confidence, with much zeal and eagerness let us perform this perpetually. For
thus shall we be able both to attain the good things which are laid up, and to
enjoy those excellent hopes; which God grant that we may all attain; by the grace
and loving kindness and compassion of our Lord Jesus Christ--with whom to the
Father together with the Holy Spirit be glory, honour, dominion, to the ages of
the ages.(4) 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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