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| Against Marcionists and Manichæans.
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against marcionists and manichæans.
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On the passage “Father if it be possible let this
cup pass from me, nevertheless not as I will but as thou wilt:”
and against Marcionists and Manichæans: also, that we ought not to
rush into danger, but to prefer the will of God before every other
will.
1. I lately inflicted
a severe stroke upon those who are grasping and wish to overreach
others;629
| 629 This was such a very common topic with Chrysostom
that it affords no clue to the date of the Homily. | I did this
not in order to wound them but in order to correct them; not
because I hate the men, but because I detest their wickedness. For
so the physician also lances the abscess, not as making an attack
upon the suffering body, but as a means of contending with the
disorder and the wound. Well to-day let us grant them a little
respite, that they may recover from their distress, and not recoil
from the remedy by being perpetually afflicted. Physicians also act
thus; after the use of the knife they apply plasters and drugs, and
let a few days pass whilst they devise things to allay the pain.
Following their example let me today, devising means for them to
derive benefit from my discourse, start a question concerning
doctrine, directing my speech to the words which have been read.
For I imagine that many feel perplexed as to the reason why these
words were uttered by Christ: and it is probable also that any
heretics who are present may pounce upon the words, and thereby
upset many of the more simple-minded brethren.
In order then to build a wall against their attack
and to relieve those who are in perplexity from bewilderment and
confusion, let us take in hand the words which have been cited, and
dwell upon the passage, and dive into the depths of its meanings.
For reading does not suffice unless knowledge also be added to it.
Even as the eunuch of Candace read, but until one came who
instructed him in the meaning of what he was reading he derived no
great benefit from it. In order therefore that you may not be in
the same condition attend to what is said, exert your
understanding, let me have your mind disengaged from other
thoughts, let your eye be quick-sighted, your intention earnest:
let your soul be set free from worldly cares, that we may not sow
our words upon the thorns, or upon the rock, or by the way side,
but that we may till a deep and rich field, and so reap an abundant
harvest. For if you thus attend to what is said you will render my
labour lighter and facilitate the discovery of that which you are
seeking.
What then is the meaning of the passage which has
been read “Father if it be possible let this cup pass from me?”
What does the saying mean? For we ought to unlock the passage by
first giving a clear interpretation of the words. What then does
the saying mean? “Father if it be possible take away the
cross.” How sayest thou? is he ignorant whether this be possible
or impossible? Who would venture to say this? Yet the words are
those of one who is ignorant: for the addition of the word
“if,” is indicative of doubt: but as I said we must not attend
to the words merely, but turn our attention to the sense, and learn
the aim of the speaker, and the cause and the occasion, and by
putting all these things together turn out the hidden meaning. The
unspeakable Wisdom then, who knoweth the Father even as the Father
knoweth the Son, how should he have been ignorant of this? For this knowledge concerning
His passion was not greater than the knowledge concerning His
essential nature, which He alone accurately knew. “For as the
Father knoweth me” He says “even so know I the Father.”630
And why do I
speak of the only begotten Son of God? For even the prophets appear
not to have been ignorant of this fact, but to have known it
clearly, and to have declared beforehand with much assurance that
so it must come to pass, and would certainly be.
Hear at least how variously all announce the
cross. First of all the patriarch Jacob: for directing his
discourse to Him he says “Out of a tender shoot didst thou spring
up:”631
by the word
shoot signifying the Virgin and the undefiled nature of Mary. Then
indicating the cross he said “Thou didst lie down and slumber as
a lion, and as a lion’s whelp; who shall raise him up?”632
Here he
called death a slumbering and a sleep, and with death he combined
the resurrection when he said “who shall raise him up?” No one
indeed save he himself—wherefore also Christ said “I have power
to lay down my life, and I have power to take it again,”633
and again
“Destroy this temple and in three days I will raise it up.”634
And what is
meant by the words “thou didst lie down and slumber as a lion?”
For as the lion is terrible not only when he is awake but even when
he is sleeping, so Christ also not only before the cross but also
on the cross itself and in the very moment of death was terrible,
and wrought at that time great miracles, turning back the light of
the sun, cleaving the rocks, shaking the earth, rending the veil,
alarming the wife of Pilate, convicting Judas of sin, for then he
said “I have sinned in that I have betrayed the innocent
blood;”635
and the wife
of Pilate declared “Have nothing to do with that just man, for I
have suffered many things in a dream because of Him.”636
The darkness
took possession of the earth, and night appeared at midday, then
death was brought to nought, and his tyranny was destroyed: many
bodies at least of the saints which slept arose. These things the
patriarch declaring beforehand, and demonstrating that, even when
crucified, Christ would be terrible, said “thou didst lie down
and slumber as a lion.” He did not say thou shalt slumber but
thou didst slumber, because it would certainly come to pass. For it
is the custom of the prophets in many places to predict things to
come as if they were already past. For just as it is impossible
that things which have happened should not have happened, so is it
impossible that this should not happen, although it be future. On
this account they predict things to come under the semblance of
past time, indicating by this means the impossibility of their
failure, the certainty of their coming to pass. So also spake
David, signifying the cross; “They pierced my hands and my
feet.”637
He did not
say they “shall pierce” but “they pierced” “they counted
all my bones.”638
And not only
does he say this, but he also describes the things which were done
by the soldiers. “They parted my garments among themselves, and
upon my vesture did they cast lots.”639
And not only this but he also
relates they gave Him gall to eat, and vinegar to drink. For he
says “they gave me gall for my food, and for my thirst they gave
me vinegar to drink.”640
And again another one says that
they smote him with a spear, for “they shall look on Him whom
they pierced.”641
Esaias again
in another fashion predicting the cross said “He was led as a
sheep to the slaughter, and as a lamb before his shearer is dumb,
so openeth he not his mouth.” “In his humiliation his judgment
was taken away.”642
2. Now observe I pray how each one of these
writers speaks as if concerning things already past, signifying by
the use of this tense the absolute inevitable certainty of the
event. So also David, describing this tribunal, said, “Why did
the heathen rage and the people imagine vain things? The Kings of
the earth stood up, and the rulers were gathered together against
the Lord and against his Christ.”643
And not only does he mention the
trial, and the cross, and the incidents on the cross, but also him
who betrayed him, declaring that he was his familiar companion and
guest. “For,” he saith, “he that eateth bread with me did
magnify his heel against me.”644
Thus also does he foretell the
voice which Christ was to utter on the cross saying “My God, My
God why hast thou forsaken me?”645
and the burial also does he
describe: “They laid me in the lowest pit, in dark places, and in
the shadow of death.”646
And the resurrection: “thou shalt
not leave my soul in hell, neither shalt thou suffer thy Holy One
to see corruption;”647
and the ascension: “God has gone
up with a merry noise, the Lord with the sound of the trump.”648
And the
session on the right hand: “The Lord said to my Lord sit thou on
my right hand until I make thy foes thy footstool.”649
But Esaias
also declares the cause; saying, “for the transgressions of
my people is He
brought to death,”650
and because all have strayed like
sheep, therefore is he sacrificed.”651
Then also he adds mention of the
result, saying “by his stripes we have all been healed:”652
and “he
hath borne the sins of many.”653
The prophets then knew the cross,
and the cause of the cross and that which was effected by it, and
the burial and the resurrection, and the ascension, and the
betrayal, and the trial, and described them all with accuracy: and
is He who sent them and commanded them to speak these things
ignorant of them Himself? What reasonable man would say that? Seest
thou that we must not attend merely to the words? For this is not
the only perplexing passage, but what follows is more perplexing.
For what does He say? “Father if it be possible let this cup pass
from me.” Here he will be found to speak not only as if ignorant,
but as if deprecating the cross: For this is what He says. “If it
be permissible let me not be subjected to crucifixion and death.”
And yet when Peter, the leader of the apostles, said this to Him,
“Be it far from thee Lord, this shall not happen unto Thee,” He
rebuked him so severely as to say; “get thee behind me Satan,
thou art an offence unto me, for thou savourest not the things
which be of God, but those which be of men:”654
although a short time before he had
pronounced him blessed. But to escape crucifixion seemed to Him so
monstrous a thing, that him who had received the revelation from
the Father, him whom He had pronounced blessed, him who had
received the keys of Heaven, He called Satan, and an offence, and
accused him of not savouring the things which be of God because he
said to Him, “Be it far from thee Lord, this shall never be unto
Thee”—namely crucifixion. He then who thus vituperated the
disciple, and poured such an invective upon him as actually to call
him Satan (after having bestowed such great praise on him), because
he said “avoid crucifixion,” how could He desire not to be
crucified? and how after these things when drawing the picture of
the good shepherd could He declare this to be the special proof of
his virtue, that he should be sacrificed for the sake of the sheep,
thus saying, “I am the good shepherd; the good shepherd layeth
down his life for the sheep?”655
Nor did He even stop there, but
also added, “but he that is an hireling and not the shepherd
seeth the wolf coming and leaveth the sheep, and fleeth.”656
If then it
is the sign of the good shepherd to sacrifice himself, and of the
hireling to be unwilling to undergo this, how can He who calls
Himself the good shepherd beseech that he may not be sacrificed?
And how could He say “I lay down my life of myself”? For if
thou layest down thy life of thyself, how canst thou beseech
another that thou mayest not lay it down? And how is it that Paul
marvels at Him on account of this declaration, saying “Who being
in the form of God counted it not a prize to be on an equality with
God, but emptied Himself taking the form of a servant, being made
in the likeness of men, and being found in fashion as a man he
humbled himself, becoming obedient even unto death, yea, the death
of the cross.”657
And He
Himself again speaks in this wise, “For this cause doth my Father
love me, because I lay down my life that I may take it again.”658
For if He
does not desire to lay it down, but deprecates the act, and
beseeches the Father, how is it that He is loved on this account?
For love is of those who are like minded. And how does Paul say
again “Love one another even as Christ also loved us and gave
Himself for us?”659
And Christ Himself when He was
about to be crucified said “Father, the hour has come: glorify
thy Son,”660
speaking of
the cross as glory: and how then does He deprecate it here when He
urges it there? For that the cross is glory listen to what the
evangelist says “the Holy Ghost was not yet given, because Jesus
was not yet glorified.”661
Now the hearing of this expression
is “grace was not yet given because the enmity towards men was
not yet destroyed by reason that the cross had not yet done its
work.” For the cross destroyed the enmity of God towards man,
brought about the reconciliation, made the earth Heaven, associated
men with angels, pulled down the citadel of death, unstrung the
force of the devil, extinguished the power of sin, delivered the
world from error, brought back the truth, expelled the Demons,
destroyed temples, overturned altars, suppressed the sacrificial
offering, implanted virtue, founded the Churches. The cross is the
will of the Father, the glory of the Son, the rejoicing of the
Spirit, the boast of Paul, “for,” he says, “God forbid that I
should boast save in the cross of our Lord Jesus Christ.”662
The cross is
that which is brighter than the sun, more brilliant than the
sunbeam: for when the sun is darkened then the cross shines
brightly: and the sun is darkened not because it is extinguished,
but because it is overpowered by the brilliancy of the cross. The
cross has broken our bond, it has made the prison of death
ineffectual, it is the demonstration of the love of God.
“For God so
loved the world that He gave His only-begotten Son, that every one
who believes in Him should not perish.”663
And again Paul says “If being
enemies we were reconciled to God by the death of His Son.”664
The cross is
the impregnable wall, the invulnerable shield, the safeguard of the
rich, the resource of the poor, the defence of those who are
exposed to snares, the armour of those who are attacked, the means
of suppressing passion, and of acquiring virtue, the wonderful and
marvellous sign. “For this generation seeketh after a sign: and
no sign shall be given it save the sign of Jonas;”665
and again
Paul says, “for the Jews ask for a sign and the Greeks seek
wisdom, but we preach Christ crucified.”666
The cross opened Paradise, it
brought in the robber, it conducted into the kingdom of Heaven the
race of man which was about to perish, and was not worthy even of
earth. So great are the benefits which have sprung and do spring
from the cross, and yet doth He not desire to be crucified I ask?
Who would venture to say this? And if He did not desire it who
compelled Him, who forced Him to it? and why did He send prophets
beforehand announcing that He would be crucified, if He was not to
be, and did not wish to undergo it? And for what reason does He
call the cross a cup, if He did not desire to be crucified? For
that is the word of one who signifies the desire which he has
concerning the act. For as the cup is sweet to those who are
thirsty so also was crucifixion to Him: wherefore also He said
“With desire have I desired to eat this Passover with you,”667
and this He
meant not absolutely, but relatively, because after that evening
the cross was awaiting Him.
3. He then who calls the thing glory, and
rebukes the disciple because he was trying to hinder Him, and
proves that what constitutes the good shepherd is his sacrificing
himself on behalf of the sheep, and declares that he earnestly
longs for this thing, and willingly goes to meet it, how is it that
He beseeches it may not come to pass? And if He did not wish it
what difficulty was there in hindering those who came for that
purpose? But in fact you behold Him hastening towards the deed. At
least when they came upon Him He said “Whom seek ye?” and they
replied “Jesus.” Then He saith to them “Lo! I am He: and they
went backward and fell to the ground.”668
Thus having first crippled them and
proved that He was able to escape their hands, He then surrendered
Himself, that thou mightest learn that not by compulsion or force,
or the tyrannical power of those who attacked Him, did He
unwillingly submit to this, but willingly with purpose and desire,
preparing for it a long time before. Therefore also were prophets
sent beforehand, and patriarchs foretold the events, and by means
of words and deeds the cross was prefigured. For the sacrifice of
Isaac also signified the cross to us: wherefore also Christ said
“Abraham your father rejoiced to see my glory and he saw it and
was glad.”669
The
patriarch then was glad beholding the image of the cross, and does
He Himself deprecate it? Thus Moses also prevailed over Amalek when
he displayed the figure of the cross: and one may observe countless
things happening in the Old Testament descriptive by anticipation
of the cross. For what reason then was this the case if He who was
to be crucified did not wish it to come to pass? And the sentence
which follows this is yet more perplexing. For having said “Let
this cup pass from me He added “nevertheless not as I will but as
Thou wilt.”670
For herein
as far as the actual expression is concerned we find two wills
opposed to one another: if at least the Father desires Him to be
crucified, but He Himself does not desire it. And yet we everywhere
behold Him desiring and purposing the same things as the Father.
For when He says “grant to them, as I and Thou are one that they
also may be one in us,”671
it is equivalent to saying that the
purpose of the Father and of the Son is one. And when He says
“The words which I speak I speak not myself, but the Father which
dwelleth in me, He doeth these works,”672
He indicates the same thing. And
when He says “I have not come of myself”673
and “I can of my own self do
nothing”674
he does not
say this as signifying that He has been deprived of authority,
either to speak or to act (away with the thought!), but as desiring
to prove the concord of his purpose, both in words and deeds, and
in every kind of transaction, to be one and the same with the
Father, as I have already frequently demonstrated. For the
expression “I speak not of myself” is not an abrogation of
authority but a demonstration of agreement. How then does He say
here “Nevertheless not as I will but as Thou wilt”? Perhaps I
have excited a great conflict in your mind, but be on the alert:
for although many words have been uttered I know well that your
zeal is still fresh: for the discourse is now hastening on to the
solution. Why then has this form of speech been employed? Attend
carefully, The doctrine of the incarnation was very hard to
receive. For the exceeding measure of His lovingkindness and the
magnitude of His condescension were full of awe,
and needed much preparation to be accepted. For consider what a
great thing it was to hear and to learn that God the ineffable, the
incorruptible, the unintelligible, the invisible, the
incomprehensible, in whose hand are the ends of the earth,675
who looketh
upon the earth, and causeth it to tremble, who toucheth the
mountains, and maketh them smoke,676
the weight of whose condescension
not even the Cherubim were able to bear but veiled their faces by
the shelter of their wings, that this God who surpasses all
understanding, and baffles all calculation, having passed by
angels, archangels, and all the spiritual powers above, deigned to
become man, and to take flesh formed of earth and clay, and enter
the womb of a virgin, and be borne there the space of nine months,
and be nourished with milk, and suffer all things to which man is
liable. Inasmuch then as that which was to happen was so strange as
to be disbelieved by many even when it had taken place, He first of
all sends prophets beforehand, announcing this very fact. For
instance the patriarch predicted it saying “Thou didst spring
from a tender shoot my son: thou didst lie down and slumber as a
lion;”677
and Esaias
saying “Behold the Virgin shall conceive and bear a son and they
shall call His name Emmanuel;”678
and elsewhere again “We beheld
Him as a young child, as a root in a dry ground;”679
and by the
dry ground he means the virgin’s womb. And again “unto us a
child is born, unto us a son is given,”680
and again “there shall come forth
a rod out of the root of Jesse, and a flower shall spring out of
his root.”681
And Baruch
in the book of Jeremiah says “this is our God: no other shall be
reckoned by the side of Him: He found out every path of knowledge
and gave it to Jacob His servant, and Israel his beloved. After
these things also He appeared upon the earth, and held converse
with men.”682
And David
signifying His incarnate presence said “He shall come down like
the rain into a fleece of wool, and like the drop which distills
upon the earth”683
because He
noiselessly and gently entered into the Virgin’s womb.
4. But these proofs alone did not suffice, but
even when He had come, lest what had taken place should be deemed
an illusion, He warranted the fact not only by the sight but by
duration of time and by passing through all the phases incident to
man. For He did not enter once for all into a man matured and
completely developed, but into a virgin’s womb, so as to undergo
the process of gestation and birth and suckling and growth, and by
the length of the time and the variety of the stages of growth to
give assurance of what had come to pass. And not even here were the
proofs concluded, but even when bearing about the body of flesh He
suffered it to experience the infirmities of human nature and to be
hungry, and thirsty, and to sleep and feel fatigue; finally also
when He came to the cross He suffered it to undergo the pains of
the flesh. For this reason also streams of sweat flowed down from
it and an angel was discovered strengthening it, and He was sad and
down-cast: for before He uttered these words He said “my soul is
troubled, and exceeding sorrowful ever unto death.”684
If then
after all these things have taken place the wicked mouth of the
devil speaking through Marcion of Pontus, and Valentinus, and
Manichæus of Persia and many more heretics, has attempted to
overthrow the doctrine of the Incarnation and has vented a
diabolical utterance declaring that He did not become flesh, nor
was clothed with it, but that this was mere fancy, and illusion, a
piece of acting and pretence, although the sufferings, the death,
the burial, the thirst, cry aloud against this teaching; supposing
that none of these things had happened would not the devil have
sown these wicked doctrines of impiousness much more widely? For
this reason, just as He hungered, as He slept, as He felt fatigue,
as He ate and drank, so also did He deprecate death, thereby
manifesting his humanity, and that infirmity of human nature which
does not submit without pain to be torn from this present life. For
had He not uttered any of these things, it might have been said
that if He were a man He ought to have experienced human feelings.
And what are these? in the case of one about to be crucified, fear
and agony, and pain in being torn from present life: for a sense of
the charm which surrounds present things is implanted in human
nature: on this account wishing to prove the reality of the fleshly
clothing, and to give assurance of the incarnation He manifests the
actual feelings of man with full demonstration.
This is one consideration, but there is another no
less important. And what is this? Christ having come to earth
wished to instruct men in all virtue: now the instructor teaches
not only by word, but also by deed: for this is the teacher’s
best method of teaching. A pilot for instance when he makes the
apprentice sit by his side shows him how he handles the rudder, but
he also joins speech to action, and does not depend upon words
alone or example alone:
in like manner also an architect when he has placed by his side the
man who is intended to learn from him how a wall is constructed,
shows him the way by means of action as well as by means of oral
teaching; so also with the weaver, and embroiderer, and gold
refiner, and coppersmith;—and every kind of art has teachers who
instruct both orally and practically. Inasmuch then as Christ
Himself came to instruct us in all virtue, He both tells us what
ought to be done, and does it. “For,” he says, “he who does
and teaches the same shall be called great in the kingdom of
heaven.”685
Now observe;
He commanded men to be lowly-minded, and meek, and He taught this
by His words: but see how He also teaches it by His deeds. For
having said “Blessed are the poor in spirit, blessed are the
meek,”686
He shows how
these virtues ought to be practised. How then did He teach them? He
took a towel and girded Himself and washed the disciples’ feet.687
What can
match this lowliness of mind? for He teaches this virtue no longer
by His words only but also by His deeds. Again He teaches meekness
and forbearance by His acts. How so? He was struck on the face by
the servant of the high priest, and said “If I have spoken evil
bear witness of the evil: but if well why smitest thou me?”688
He commanded
men to pray for their enemies: this also again He teaches by means
of His acts: for when He had ascended the cross He said “Father
forgive them for they know not what they do.”689
As therefore He commanded men to
pray so does He Himself pray, instructing thee to do so by his own
unflagging utterances of prayer. Again He commanded us to do good
to those who hate us, and to deal fairly with those who treat us
despitefully:690
and this He
did by his own acts: for he cast devils out of the Jews, who said
that He Himself was possessed by a devil, He bestowed benefits on
His persecutors, He fed those who were forming designs against Him,
He conducted into His kingdom those who were desiring to crucify
Him. Again He said to His disciples “Get you no gold nor silver
neither brass in your purses,”691
thus training them for poverty: and
this also He taught by His example, thus saying, “Foxes have
holes, and the birds of the air have nests, but the Son of man hath
not where to lay His head.”692
And He had neither table nor
dwelling nor anything else of that kind: not because He was at a
loss to obtain them, but because He was instructing men to go in
that path. After the same manner then he taught them also to pray.
They said to Him “Teach us to pray.”693
Therefore also He prays, in order
that they may learn to pray. But it was necessary for them not
merely to learn to pray but also how they ought to pray: for this
reason He delivered to them a prayer in this form: “Our Father
which art in Heaven hallowed be thy name, Thy kingdom come: Thy
will be done, as in Heaven, so on earth. Give us this day our daily
bread: and forgive us our debts as we also forgive our debtors: and
lead us not into temptation:”694
that is into danger, into snares.
Since then He commanded them to pray “lead us not into
temptation,” He instructs them in this very precept by putting it
in practice Himself, saying “Father if it be possible, let this
cup pass away from me,” thus teaching all the saints not to
plunge into dangers, not to fling themselves into them but to wait
for their approach, and to exhibit all possible courage, only not
to rush forwards themselves, or to be the first to advance against
terrors. Why so, pray? both to teach us lowliness of mind, and also
to deliver us from the charge of vainglory. On this account it is
said also in this passage that when He had spoken these words “He
went away and prayed:” and after He had prayed He speaks thus to
His disciples “Could ye not watch with me one hour? Watch and
pray that ye enter not into temptation.”695
Seest thou He not only prays but
also admonishes? “For the Spirit indeed is willing,” He said,
“but the flesh is weak.”696
Now this He said by way of emptying
their soul of vanity, and delivering them from pride, teaching them
self-restraint, training them to practice moderation. Therefore the
prayer which He wished to teach them, He Himself also offered,
speaking after the manner of men, not according to His Godhead (for
the divine nature is impassable) but according to His manhood. And
He prayed as instructing us to pray, and even to seek deliverance
from distress; but, if this be not permitted, then to acquiesce in
what seems good to God. Therefore He said “Nevertheless not as I
will but as Thou wilt:” not because He had one will and the
Father another; but in order that He might instruct men even if
they were in distress and trembling, even if danger came upon them,
and they were unwilling to be torn from present life, nevertheless
to postpone their own will to the will of God: even as Paul also
when he had been instructed practically exhibited both these
principles; for he besought that temptations might be removed from
him, thus saying “For this thing I besought the Lord thrice:”697
and yet
since it did not
please God to remove it, he says “Wherefore I take pleasure in
infirmities, in insults, in persecutions.”698
But perhaps what I have said is not
quite clear: therefore I will make it clearer. Paul incurred many
dangers and prayed that he might not be exposed to them. Then he
heard Christ saying “my grace is sufficient for thee, for my
strength is made perfect in weakness.”699
As soon then as he saw what the
will of God was, he in future submitted his will to God’s will.
By means of this prayer then Christ taught both these truths, that
we should not plunge into dangers, but rather pray that we may not
fall into them; but if they come upon us we should bear them
bravely, and postpone our own will to the will of God. Knowing
these things then let us pray that we may never enter into
temptation: but if we do enter it let us beseech God to give us
patience and courage, and let us honour His will in preference to
every will of our own. For then we shall pass through this present
life with safety, and shall obtain the blessings to come: which may
we all receive by the favour and lovingkindness of our Lord Jesus
Christ, with Whom be to the Father, together with the Holy Ghost,
glory, might, honour, now and for ever world without end.
Amen.E.C.F. INDEX & SEARCH
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