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| Homily II. On the Power of Man to Resist the Devil.
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Homily II.
Against those who object because the devil has not
been put out of the world: and to prove that his wickedness does no
harm to us—if we take heed: and concerning repentance.
1. When Isaac, in old
time, was desirous to eat a meal at the hands of his son, he sent
his son forth from the house to the chace. But when this Isaac was
desirous to accept a meal at my hands he did not send me forth from
the house, but himself ran to our table. What could be more
tenderly affectionate than he? What more humble? who thought fit to
shew his warm love thus, and deigned to descend so far. On this
account surely, we also having spent the tones of our voice, and
the strength of our feet over the morning discourse, when we saw
his fatherly face, forgot our weakness, lay aside our fatigue, were
uplifted with pleasure; we saw his illustrious hoary head, and our
soul was filled with light. On this account too, we set out our
table with readiness, in order that he should eat and bless us.
There is no fraud and guile, here, as there was then, there. One
indeed was commanded to bring the meal—but another brought it.
But I was commanded to bring it, and brought it too. Bless
me then, O my father, with spiritual blessing, which we all also
pray ever to receive, and
which is profitable not only to thee, but also to
me, and to all these. Entreat the common master of us all, to
prolong thy life to the old age of Isaac. For this is both for me,
and for these, more valuable, and more needful than the dew of
heaven, and the fatness of the earth.
But it is time to proceed to set out our
table; what then is this? The remains of what was lately said with
a view to our love of you. For still—still—we renew our
discourse concerning the Devil, which we started two days ago,
which we also addressed to the initiated, this morning when we
discoursed to them about renunciation, and covenant. And we do
this, not because our discourse about the Devil is sweet to us, but
because the doctrine about him is full of security for you. For he
is an enemy and a foe, and it is a great security to know clearly,
the tactics of your enemies. We have said lately, that he does not
overcome by force, nor by tyranny, nor through compulsion, nor
through violence. Since were this so, he would have destroyed all
men. And in testimony of this we brought forward the swine, against
which the Demons were unable to venture anything, before the
permission of the Master.576
The herds and flocks of Job. For
not even did the Devil venture to destroy these, until he received
power from above. We learned therefore this one thing first, that
he does not overcome us by force, or by compulsion; next after
that, we added that even when he overcomes by deceitfulness, not
thus does he get the better of all men, Then again we brought that
athlete Job, himself into the midst, against whom he set countless
schemes going, and not even thus got the better of him, but
withdrew defeated. One question still remains. What then is this
matter? That if he does not overcome says one, by force, yet by
deceitfulness. And on this account it were better that he should be
destroyed. For if Job got the better of him, yet Adam was deceived
and overthrown. Now if once for all he had been removed from the
world, Adam would never have been overthrown. But now he remains,
and is defeated indeed by one, but gets the better of many. Ten
overcame him, but he himself overcomes and wrestles down ten
thousand and if God took him away from the world, these ten
thousand would not have perished. What then shall we say to this?
That first of all they who overcame are more valuable far than they
who are defeated, even if the latter be more, and the former less.
“For better is one,” saith he “that doeth the will of God
than ten thousand transgressors.”577
And next, that if the antagonist
were taken away he who overcomes is thereby injured. For if thou
lettest the adversary remain, the more slothful are injured, not on
account of the more diligent, but by their own slothfulness;
whereas if thou takest away the antagonist, the more diligent are
betrayed on account of the slothful, and neither exhibit their own
power, nor win crowns.
2. Perhaps ye have not yet understood what has been
said. Therefore it is necessary that I should say it again more
clearly. Let there be one antagonist. But let there be also two
athletes about to wrestle against him, and of these two athletes
let one be consumed with gluttony, unprepared, void of strength,
nerveless; but the other diligent, of good habit, passing his time
in the wrestling school, in many gymnastic exercises, and
exhibiting all the practice which bears upon the contest. If then
thou takest away the antagonist, which of these two hast thou
injured? The slothful, pray, and unprepared, or the earnest one who
has toiled so much? It is quite clear that it is the earnest one:
For the one indeed is wronged by the slothful, after the antagonist
has been taken away. But the slothful, while he remains, is no
longer injured on account of the earnest. For he has fallen, owing
to his own slothfulness.
I will state another solution of this
question, in order that thou mayest learn, that the Devil does not
injure, but their own slothfulness everywhere overthrows those who
do not take heed. Let the Devil be allowed to be exceeding wicked,
not by nature, but by choice and conviction. For that the Devil is
not by nature wicked, learn from his very names. For the Devil, the
slanderer that is, is called so from slandering; for he slandered
man to God saying “Doth Job reverence thee for nought? but put
out thine hand, and touch what he hath, see if he will not
blaspheme thee to thy face.”578
He slandered God again to man
saying “Fire fell from heaven and burnt up the sheep.”579
For he was
anxious to persuade him, that this warfare was stirred up from
above, out of the heavens, and he set the servant at variance with
the master, and the master with his servant; rather he did not set
them at variance, but attempted to indeed, but was not able, in
order that whenever thou mayest set another servant at variance
with his master, Adam with God, and believing the Devil’s
slander, thou mayest learn that he gained strength, not owing to
his own power but from that man’s slothfulness and carelessness.
He is called the Devil therefore on that
account. But to slander, and to refrain from
slander is not natural, but an action which takes place and which
ceases to take place, occurring and ceasing to occur. Now such
things do not reach the rank of the nature or of the essence of a
thing. I know that this consideration about essence and accident is
hard to be grasped by many. But there are they who are able to lend
a finer ear, wherefore also we have spoken these things. Do you
wish that I should come to another name? You shall see that that
also is not a name which belongs to his essence or nature. He is
called wicked. But his wickedness is not from his nature, but from
his choice. For even this at one time is present, at another time
is absent. Do not thou then say this to me that it always remains
with him. For it was not indeed with him at the beginning, but
afterwards came upon him; wherefore he is called apostate. Although
many men are wicked, he alone is called wicked by pre-eminence. Why
then is he thus called? Because though in no way wronged by us,
having no grudge whether small or great, when he saw mankind had in
honour, he straightway envied him his good. What therefore could be
worse than this wickedness, except when hatred and war exist,
without having any reasonable cause. Let the Devil then be let
alone, and let us bring forward the creation, in order that thou
mayest learn that the Devil is not the cause of ills to us, if we
would only take heed: in order that thou mayest learn that the weak
in choice, and the unprepared, and slothful, even were there no
Devil, falls, and casts himself into many a depth of evil. The
Devil is evil. I know it myself and it is acknowledged by all, yet
give heed strictly to the things which are now about to be said.
For they are not ordinary matters, but those about which many
words, many times, and in many places arise, about which there is
many a fight and battle not only on the part of the faithful
against unbelievers but also on the part of the faithful against
the faithful. For this is that which is full of pain.
3. The Devil then is acknowledged, as I said,
to be evil by all. What shall we say about this beautiful and
wondrous creation? Pray is the creation too, wicked? and who is so
corrupt, who so dull, and demented as to accuse the creation? what
then shall we say about this? For it is not wicked, but is both
beautiful and a token of the wisdom and power and lovingkindness of
God. Hear at least how the prophet marvels at it, saying, “How
are thy works magnified O Lord! in wisdom Thou hast made them
all.”580
He did go
through them one by one, but withdrew before the incomprehensible
wisdom of God. And that he has made it thus beautiful and vast hear
a certain one saying, “From the vastness and beauty of the
creatures, the originator of them is proportionably seen.”581
Hear too
Paul saying, “For the invisible things of Him, since the creation
of the world, are clearly seen, being perceived through the things
that are made.”582
For each of
these by which he spake declared that the creation leads us to the
knowledge of God, because it causes us to know the Master fully.
What then? If we see this beautiful and wondrous creation itself
becoming a cause of impiety to many, shall we blame it? In no wise,
but them who were unable to use the medicine rightly. Whence then
is this which leads us to the knowledge of God, a cause of impiety?
“The wise” saith he “were darkened in their understandings,
and worshipped and served the creature more than the creator.”583
The Devil is
nowhere here, a Demon is nowhere here, but the creation alone is
set before us, as the teacher of the knowledge of God. How then has
it become the cause of impiety? Not owing to its own nature, but
owing to the carelessness of those who do not take heed. What then?
Shall we take away even the creation? tell me.
And why do I speak about the creation? Let us come
to our own members. For even these we shall find to be a cause of
destruction if we do not take heed, not because of their own
nature, but because of our sloth. And look; an eye was given, in
order that thou mayest behold the creation and glorify the Master.
But if thou dost not use the eye well, it becomes to thee the
minister of adultery. A tongue has been given, in order that thou
mayest speak well, in order that thou mayest praise the Creator.
But if thou givest not excellent heed, it becomes a cause of
blasphemy to thee. And hands were given thee that thou mayest
stretch them forth unto prayer. But if thou are not wary, thou
stretchest them out unto covetousness. Feet were given in order
that thou mayest run unto good works, but if thou art careless thou
wilt cause wicked works by means of them: Dost thou see that all
things hurt the weak man? Dost thou see that even the medicines of
salvation inflict death upon the weak, not because of their own
nature but because of his weakness? God made the heaven in order
that thou mayest wonder at the work, and worship the master. But
others leaving the creator alone, have worshipped the heaven; and
this from their own carelessness and senselessness. But why do I speak of the creation?
assuredly what could be more conducive to salvation than the Cross?
But this Cross has become an offence to the weak. “For the word
of the Cross is to them that are perishing, foolishness: but to
those which are being saved, it is the power of God.”584
And again,
“we preach Christ crucified, unto Jews a stumbling-block and unto
Gentiles foolishness.”585
What could be more fit for teaching
than Paul, and the apostles? But the Apostles became a savour of
death to many. He says at least “to one a savour from death unto
death: to the other a savour from life unto life.”586
Dost thou
see that the weak is hurt even by Paul, but the strong is injured
not even by the Devil?
4. Dost thou wish that we should exercise the
argument in the case of Jesus Christ? What is equal to that
salvation? what more profitable than that presence? But this very
saving presence, so profitable, became an additional means of
chastening to many. “For for judgment” saith he “came I into
this world, that they which see not may see, and that they which
see may become blind.”587
What dost thou say? The light
became a cause of blindness? The light did not become a cause of
blindness, but the weakness of the eyes of the soul was not able to
entertain the light. Thou hast seen that a weak man is hurt on all
sides, but the strong is benefited on all sides. For in every case,
the purpose is the cause, in every case the disposition is master.
Since the Devil, if thou wouldest understand it, is even profitable
to us, if we use him aright, and benefits us greatly, and we gain
no ordinary advantages; and this, we shewed in a small degree from
the case of Job. And it is possible also to learn this from Paul:
for writing about the fornicator he thus speaks “Deliver such an
one unto Satan for the destruction of the flesh, that the spirit
may be saved.”588
Behold even
the Devil has become a cause of salvation, but not because of his
own disposition, but because of the skill of the Apostle. For as
the physicians taking serpents and cutting off their destructive
members, prepare medicines for antidotes; so also did Paul. He took
whatever was profitable of the chastening that proceeds from the
Devil, and left the rest alone; in order that thou mayest learn
that the Devil is not the cause of salvation, but that he hasted to
destroy and devour mankind. But that the Apostle through his own
wisdom cut his throat: hear in the second epistle to the
Corinthians, what he saith about this very fornicator, “confirm
your love towards him,” “lest by any means such an one should
be swallowed up by over much sorrow.” And, “we be taken
advantage of by Satan.”589
We have snatched beforehand the man
from the gullet of the wild beast, he saith. For the Apostle often
used the Devil as an executioner. For the executioners punish those
who have done wrong, not as they choose, but as the judges allow.
For this is the rule for the executioner, to take vengeance, giving
heed to the command of the judge. Dost thou see to what a dignity
the Apostle mounted? He who was invested with a body, used the
bodiless as an executioner; and that which their common master
saith to the Devil, concerning Job: charging him thus, “Touch his
flesh, but thou shalt not touch his life;”590
giving him a limit, and measure of
vengeance, in order that the wild beast might not be impetuous and
leap upon him too shamelessly; this too the Apostle does. For
delivering the fornicator over to him he says “For the
destruction of the flesh,”591
that is “thou shalt not touch his
life.” Dost thou see the authority of the servant? Fear not
therefore the Devil, even if he be bodiless: for he has come in
contact with him. And nothing is weaker than he who has come into
such contact even though he be not invested with a body, as then
nothing is stronger than he who has boldness even though he bear
about a mortal body.
5. All these things have been now said by me, not in
order that I may discharge the Devil from blame, but that I may
free you from slothfulness. For he wishes extremely to attribute
the cause of our sins to himself, in order that we being nourished
by these hopes, and entering on all kinds of evil, may increase the
chastening in our own case, and may meet with no pardon from having
transferred the cause to him. Just as Eve met with none. But let us
not do this. But let us know ourselves. Let us know our wounds. For
thus shall we be able to apply the medicines. For he who does not
know his disease, will give no care to his weakness. We have sinned
much: I know this well. For we are all liable for penalties. But we
are not deprived of pardon; nor shall we fall away from repentance
for we still stand in the arena, and are in the struggles of
repentance. Art thou old, and hast thou come to the last outlet of
life? Do not consider even thus that thou hast fallen from
repentance, nor despair of thine own salvation, but consider the
robber who was freed on the cross. For what was briefer than that
hour in which he was crowned? Yet notwithstanding even this was
enough for him, for salvation. Art
thou young? Do not be confident in thy
youth, nor think that thou hast a very fixed term of life, “For
the day of the Lord so cometh as a thief in the night.”592
On this
account he has made our end invisible, in order that we might make
our diligence and our forethought plain. Dost thou not see men
taken away prematurely day after day? On this account a certain one
admonishes “make no tarrying to turn to the Lord and put not off
from day to day,”593
lest at any time, as thou delayest,
thou art destroyed. Let the old man keep this admonition, let the
young man take this advice. Yea, art thou in security, and art thou
rich, and dost thou abound in wealth, and does no affliction happen
to thee? Still hear what Paul says “when they say peace and
safety, then sudden destruction cometh upon them.”594
Affairs are
full of much change. We are not masters of our end. Let us be
masters of virtue. Our Master Christ is loving.
6. Do you wish that I shall speak of the ways
of repentance? They are many, and various, and different, and all
lead to heaven. The first way of repentance is condemnation of
sins. “Declare thou first thy sins that thou mayest be
justified.”595
Wherefore
also the prophet said “I said, I will speak out, my transgression
to the Lord, and thou remittedst the iniquity of my heart.”596
Condemn
thyself therefore for thy sins. This is enough for the Master by
way of self-defence. For he who condemns his sins, is slower to
fall into them again. Awake thy conscience, that inward accuser, in
order that thou mayest have no accuser at the judgment seat of the
Lord. This is one way of repentance, the best; and there is another
not less than this, not to bear a grudge against thine enemies to
overcome anger, to forgive the sins of our fellow-servants. For so
will those which have been done against the master be forgiven us.
See the second expiation of sins: “For if ye forgive” saith he,
“your debtors, your Heavenly Father will also forgive you.”597
Dost thou
wish to learn a third way of repentance? Fervent and diligent
prayer, and to do this from the bottom of the heart. Hast thou not
seen that widow, how she persuaded the shameless judge?598
But thou
hast a gentle Master, both tender, and kind. She asked, against her
adversaries, but thou dost not ask against thine adversaries, but
on behalf of thine own salvation. And if thou wouldest learn a
fourth way, I will say almsgiving. For this has a great power and
unspeakable. For Daniel saith to Nebuchadnezzar when he had come to
all kinds of evil, and had entered upon all impiety, “O King let
my counsel be acceptable unto thee, redeem thy sins by almsgiving
and thine iniquities by compassion on the poor.”599
What could
be compared with this lovingkindness? After countless sins, after
so many transgressions, he is promised that he will be reconciled
with him he has come into conflict with if he will show kindness to
his own fellow-servants. And modesty, and humility, not less than
all words spoken, exhaust the nature of sins. And the publican is
proof, being unable to declare his good deeds, in sight of all,
bringing forward his humility, and laying aside the heavy burden of
his sins.600
See we have
shewn five ways of repentance: first the condemnation of sins, next
the forgiveness of our neighbours’ sins, thirdly that which comes
of prayer, fourth that which comes of almsgiving, fifth that which
comes of humility. Do not thou then be lazy; but walk in all these
day by day. For the ways are easy, nor canst thou plead poverty.
And even if thou livest poorer than all, thou art able to leave
thine anger, and be humble, and to pray fervently, and to condemn
sins, and thy poverty is in no way a hindrance. And why do I speak
thus, when not even in that way of repentance in which it is
possible to spend money (I speak of almsgiving), not even there is
poverty any hindrance to us from obeying the command? The widow who
spent the two mites is a proof.601
Having learned then the healing of
our wounds, let us constantly apply these medicines, in order that
we may return to health and enjoy the sacred table with assurance;
and with much glory, reach Christ the king of glory, and attain to
everlasting good by the grace, and compassion, and lovingkindness
of our Lord Jesus Christ, by whom and with whom be glory, power,
honour, to the Father, together with the all holy, and good and
quickening Spirit, now and always and for ever and ever.
Amen.E.C.F. INDEX & SEARCH
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