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| Homily I
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homilies
of st. john chrysostom,
archbishop of
constantinople,
addressed to the people of
antioch,
concerning the statues.
————————————
Homily I.
The Argument.
This Homily was delivered in the Old Church997
| 997 So called,
because situated in the more ancient part of the city of Antioch,
near the river Orontes. It was also called the Apostolic Church, as
being that founded by the Apostles.
This Homily was spoken a little before
the breaking out of the sedition. It has, however, always been
classed with the rest because alluded to in the next Homily. | of
Antioch, while St. Chrysostom was yet a Presbyter, upon that saying
of the Apostle, 1
Tim. v. 23,
“Drink a little wine for thy stomach’s sake, and thy often
infirmities.”
1. Ye have heard the
Apostolic voice, that trumpet from heaven, that spiritual lyre! For
even as a trumpet sounding a fearful and warlike note, it both
dismays the enemy, and arouses the dejected spirits on its own
side, and filling them with great boldness, renders those who
attend to it invincible against the devil! And again, as a lyre,
that gently soothes with soul-captivating melody, it puts to
slumber the disquietudes of perverse thoughts; and thus, with
pleasure, instills into us much profit. Ye have heard then to-day
the Apostle discoursing to Timothy of divers necessary matters! for
he wrote to him as to the laying on of hands, saying, “Lay hands
suddenly on no man, neither be partaker of other men’s sins.”998
And he
explained the grievous danger of such a transgression, by showing
that so men will undergo the punishment of the sins perpetrated by
others, in common with them, because they confer the power on their
wickedness by the laying on of hands. Presently again he says,
“Use a little wine for thy stomach’s sake, and thine often
infirmities.” To-day also he has discoursed to us concerning the
subjection of servants, and the madness of misers, as well as on
the arrogance of the rich, and on various other matters.
2. Since then it is impossible to go through
every part, what part of the words rehearsed would you have us
select for the subject of our address to your charity?999
| 999 Gr., “unto your love,” a title by which St.
Chrysostom addresses his hearers as we say, “Your Grace,”
“Your Majesty.” | For as in a
meadow, I perceive in what has been read a great diversity of
flowers; a multiplicity of roses and violets, and of lilies not a
few; and everywhere the various and copious fruit of the Spirit is
scattered around, as well as an abundant fragrance. Yea, rather the
reading of the divine Scriptures is not a meadow only, but a
paradise; for the flowers here have not a mere fragrance only, but
fruit too, capable of nourishing the soul. What part then of the
things rehearsed do you desire that we bring before you this day?
Do you wish what seems the more insignificant, and easy for any one
to understand, to be that which we should handle at present? To me,
indeed, this seems proper, and I doubt not you will concur in this opinion. What
then is this that might seem plainer than anything else? What but
that, which seems so easy, and obvious for any one to say? Well!
what is that? “Use a little wine for thy stomach’s sake, and
thine often infirmities.” Well then, let us employ the whole of
our discourse upon this subject; and this we would do, not for the
love of praise, nor because we study to exhibit powers of oratory
(for the things about to be spoken are not our own, but such as the
grace of the Holy Spirit may inspire); but in order that we may
stir up those hearers who are too listless, and may convince them
of the greatness of the treasure of the holy Scriptures; and that
it is neither safe, nor free from peril, to run through them
hastily. For if indeed a text so simple and obvious as this one,
which seems to the multitude to contain nothing that need be
insisted on, should appear to afford us the means of abundant
riches, and openings toward the highest wisdom, much rather will
those others, which at once manifest their native wealth, satisfy
those who attend to them with their infinite treasures. Assuredly
then, we ought not hastily to pass by even those sentences of
Scripture which are thought to be plain; for these also have
proceeded from the grace of the Spirit; but this grace is never
small, nor mean, but great and admirable, and worthy the
munificence of the Giver.
3. Let us not therefore listen carelessly;
since even they who roast the metallic earth, when they have thrown
it into the furnace, not only take up the masses of gold, but also
collect the small particles with the utmost care. Inasmuch, then,
as we likewise have to roast1000
| 1000 The operation of roasting the ore, in
the Cornish mines, consists in placing it in a comminuted state in
a furnace of a particular construction, where it is subjected to a
strong heat, but not so strong as to smelt it; by which the
arsenic, sulphur, and other impurities, are carried off in the form
of vapor, leaving the heavier metallic substance behind.—Tr. | the gold drawn from the Apostolic
mines, not by casting it into the furnace, but by depositing it in
the thoughts of your souls; not lighting an earthly flame, but
kindling the fire of the Spirit, let us collect the little
particles with diligence.1001
For if the saying be brief, yet is
its virtue great. For pearls too have their proper market, not
owing to the size of the substance, but the beauty of their nature.
Even so is it with the reading of the divine Scriptures; for
worldly instruction rolls forth its trifles in abundance, and
deluges its hearers with a torrent of vain babblings, but dismisses
them empty-handed, and without having gathered any profit great or
small. Not so however is it with the grace of the Spirit, but, on
the contrary, by means of small sentences, it implants divine
wisdom in all who give heed, and one sentence often times affords
to those who receive it a sufficient source of provision for the
whole journey of life.1002
| 1002 Socr. H. E. iv. 23. Pambos was nineteen years in
learning Ps. xxxix. 1. He excelled even St. Antony
in exactness of speech. Pall. Hist. Laus. c. 10. |
4. Since then its riches are so great, let us
arouse ourselves, and receive that which is spoken with a watchful
mind; for I am preparing to plunge our discussion to an extreme
depth. The admonition itself hath no doubt seemed beside the
purpose, and superfluous to many: and they are apt to talk much in
this way, “Was Timothy of himself not able to judge what it was
needful to make use of, and did he wait to learn this of his
teacher.1003
And then
did the teacher not only give directions, but also set them down in
writing, graving it there as on a column of brass in his Epistle to
him? and was he not ashamed to give directions about things of this
nature, when writing in a public manner, to his disciple?” For
this end then, that thou mayest learn that the admonition, so far
from being beside the purpose, was a necessary and highly
profitable one; and that the thing proceeded not from Paul, but
from the grace of the Spirit, viz, that this should have been (I
say) not a spoken precept, but one deposited in letters, and to be
handed down to all future generations through the Epistle, I shall
proceed at once to the proof.
5. For besides the subjects which have been
mentioned, there is another, about which some are no less
perplexed, enquiring within themselves on what account God
permitted a man possessing such confidence towards Him,1004
| 1004 Or, “claims,”
παῤῥησίαν. See 1
Tim. iii. 13. Suicer
misinterprets the word as used by St. Chrysostom in Gen. Hom. IX.
sec. 4, of what man lost in the fall; it means there not power, but
confidence before God. | whose
bones and relics expelled demons,1005
to fall into such a state of
infirmity; for it is not merely that he was sick, but constantly,
and for a length of time; and by these recurring and prolonged
infirmities he was not permitted to have even a brief respite.
“How does this appear,” it may be asked? From the very words of
Paul, for he does not say, on account of the “infirmity,” but
on account of the “infirmities;” and not merely
“infirmities,” but he clearly speaks of these as being
constant, when he says “thine often infirmities.” Let those
then attend to this, whoever they are, who being given over to a
lingering1006
| 1006 An old translation has “slight,” as if it were
μικρŽ. | sickness
are querulous and dejected under it.
6. But the
subject of enquiry is not only, that being a holy man he was sick,
and sick so continually, but that he was at the same time entrusted
with the public affairs of the world. For if he had been one of
those who have retreated to the tops of mountains; who have fixed
their cells in solitude, and who have chosen that life which is
free from all business, the matter now enquired into were no such
difficulty; but that one thrust forward in the throng, and in whose
hands the care of so many Churches was placed, and who
superintended whole cities and nations; nay, the world at large,1007
| 1007 He appears to have acted beyond his local charge,
as in joining in the address of several Epistles (see 2 Cor. i. 1, Phil. i. 1, Col. i.
1), and in various
missions, as Phil. ii. 19;
22. | with so
much alacrity and diligence, should be subjected to the straitening
of infirmities! This it is which may most of all bewilder one who
does not duly consider it. Because, even if not for himself, yet
for others at least, it was necessary he should have health. “He
was the best general,” says the objector. “The war was waged by
him, not only against the unbeliever, but against demons, and
against the devil himself. All the enemy contended with much
vehemence, scattering the forces, and capturing prisoners;1008
but this
man was able to bring back myriads to the truth, and yet he was
sick! For if,” he says, “no other injury to the cause had come
of this sickness, yet this alone was sufficient to discourage and
relax the faithful. If soldiers, when they see their general
detained in bed, become discouraged and slack for the fight, much
rather was it probable that the faithful should betray somewhat of
human nature, when they saw that teacher, who had wrought so many
signs, in continual sickness and suffering of body.”
7. But this is not all. These sceptics propose
yet a further enquiry, by asking for what reason Timothy neither
healed himself, nor was healed by his instructor, when he was
reduced to this state. Whilst the Apostles raised the dead, cast
out devils, and conquered death with abundant ease, they could not
even restore the body of one sick man! Although with respect to
other bodies, both during their own lives and after death, they
manifested such extraordinary power, they did not restore a stomach
that had lost its vigour! And what is more than this, Paul is not
ashamed, and does not blush, after the many and great signs which
he had displayed even by a simple word; yet, in writing to Timothy,
to bid him take refuge in the healing virtue of wine drinking. Not
that to drink wine is shameful. God forbid! For such precepts
belong to heretics; but the matter of astonishment is, that he
accounted it no disgrace not to be able, without this kind of
assistance, to set one member right when it was disordered.
Nevertheless, he was so far from being ashamed of this, that he has
made it manifest to all posterity.1009
| 1009 i. e., by his precept to Timothy, ὃ (Paris reprint) seems a misprint
for ὅτι. Hoogeveen questions whether ὅτι can be
used as ὥστε. If that is not the sense here, the
construction is imperfect. | You see then to what a depth we
have brought down the subject, and how that which seemed to be
little, is full of innumerable questions. Well then, let us proceed
to the solution; for we have explored the question thus deep, in
order that, having excited your attention, we might lay up the
explanation in a safe storehouse.
8. But before I proceed to solve these
questions, permit me to say something of the virtue of Timothy, and
of the loving care of Paul. For what was ever more tender hearted
than this man, who being so far distant, and encircled with so many
cares, exercised so much consideration for the health of his
disciple’s stomach, and wrote with exact attention about the
correction of his disorder? And what could equal the virtue of
Timothy? He so despised luxury, and derided the sumptuous table, as
to fall into sickness from excessive austerity, and intense
fasting. For that he was not naturally so infirm a person, but had
overthrown the strength of his stomach by fasting and water
drinking; you may hear Paul himself carefully making this plain.
For he does not simply say, “use a little wine;” but having
said before, “drink no longer water,” he then brings forward
his counsel as to the drinking of wine. And this expression “no
longer” was a manifest proof, that till then he had drunk water,
and on that account was become infirm. Who then would not wonder at
his divine wisdom and strictness? He laid hold on the very heavens,
and sprang to the highest point of virtue. And his Teacher
testifies this, when he thus speaks, “I have sent unto you
Timothy, who is my beloved and faithful son in the Lord;”1010
and when
Paul calls him “a son,” and a “faithful and beloved son,”
these words are sufficient to show that he possessed every kind of
virtue. For the judgments of the saints are not given according to
favour or enmity, but are free from all prejudice. Timothy would
not have been so enviable, if he had been Paul’s son naturally,
as he was now admirable, inasmuch as having no connection with him
according to the flesh, he introduced himself by the relationship
of piety into the Apostle’s adoption;
preserving the marks of his spiritual
wisdom1011
| 1011 Gr. philosophy, which is almost always used by St.
Chrysostom in this practical sense. “Divine wisdom” has been
sometimes put for it. | with
exactness in all things. For even as a young bullock1012
linked to
a bull, so he drew the yoke along with him, to whatever part of the
world he went: and did not draw it the less on account of his
youth, but his ready will made him emulate the labours of his
teacher. And of this, Paul himself was again a witness when he
said, “Let no man despise him, for he worketh the work of the
Lord as I also do.”1013
See you how he bears witness, that
the ardour of Timothy was the very counterpart of his
own?
9. Furthermore, in order that he might not be
thought to have said these things out of favour or kindness, he
makes his hearers themselves to be witnesses of the virtue of his
son, when he says, “But ye know the proof of him, that, as a son
with a father, so he hath served with me in the Gospel;”1014
that is,
“ye have had experience of his virtue, and of his approved
soul.” At the same time, however, that he had reached to this
height of good works, he did not thereby grow confident; but was
full of anxiety and fear, therefore also he fasted rigidly, and was
not affected as many are, who, when they have kept themselves to it
but ten, or perhaps twenty months,1015
straightway give up the matter
altogether. He, I say, was in no wise thus affected, nor did he say
anything like this to himself. “What further need have I of
fasting? I have gotten the mastery of myself; I have overcome my
lusts; I have mortified my body; I have affrighted demons; I have
driven away the devil; I have raised the dead; I have cleansed
lepers; I am become terrible to the adverse powers; what further
need have I of fasting, or to seek safety from that quarter?”
Anything like this he did not say, he did not think of; but, in
proportion as he abounded with innumerable good works, so much the
more did he fear and tremble.1016
| 1016 St. Paul does not say, “I fear;” but he does
say that he used means like these. | And he learnt this spiritual
wisdom from his preceptor; for even he, after he had been rapt into
the third heaven, and transported to paradise; and had heard
unutterable words; and taken part in such mysteries; and traversed
the whole world, like some winged being, when he wrote to the
Corinthians, said, I fear “lest by any means having preached to
others, I myself should be a castaway.”1017
And if Paul was afraid after so
many signal good works; he who was able to say, “The world is
crucified unto me, and I unto the world;”1018
much more does it become us to
fear; and the rather in proportion as we have stored up1019
| 1019
συνειληχότες. “Have shared,” makes no sense here.
Valckenaer, Opusc. i. p. 208, corrects the same word in Or.
i. de Laud. St. Paul, fin. Read συνειλοχότες. Att. from συλλ™γω. | numerous
good works. For then the devil becomes fiercer; then he is more
savage, when he beholds us regulating our lives with carefulness!
When he sees the cargo of virtue stowed together, and the lading
become heavy, then he is in haste to accomplish a more grievous
shipwreck! For the insignificant and abject man, although he may be
supplanted and fall, brings not so great an injury to the common
cause. But the man who has been standing most conspicuously as it
were on some eminence of virtue, and who is one manifestly seen and
known of all men, and admired of all; when he is assaulted and
falls, causes great ruin and loss. Not only because he falls from
this elevation but makes many of those who look up to him more
negligent. And as it is in the body, some other limb may be
destroyed without there being any great damage, but if the eyes be
deprived of sight, or the head be seriously injured, the whole body
is rendered useless; so also we must say of the saints, and of
those who have performed the highest good works; when such are
extinguished, when they contract any stain, they bring upon all the
rest of the body a universal and intolerable injury!
10. Timothy then, being aware of all these
things, fortified himself on every side; for he knew that youth is
an age of difficulty; that it is unstable; easily deceived; very
apt to slip; and requires an exceedingly strong bridle. It is
indeed a sort of combustible pile easily catching anything from
without, and quickly kindled; and for that reason he took care to
smother it on all sides; and strove to abate the flame in every
way. The steed1020
that was
unmanageable and restive he curbed with much vehemence, until he
had tamed him of his wanton tricks; until he had made him docile;
and delivered him under entire control, into the hands of that
reason which is the charioteer.1021
| 1021 Or “which guided himself.” A less easy
construction, but better suited to the context. Compare Plato’s
famous illustration (probably known to St. Chrysostom), Phædrus,
246, in which Reason is represented as a charioteer driving a
chariot drawn by two horses, one of an aspiring, the other of a
grovelling nature. | “Let the body,” saith he,
“be infirm; but let not the soul be infirm; let the flesh be
bridled; but let not the race of the spirit towards heaven be
checked.” But
moreover, one might especially wonder at the man for this, that
being thus diseased, and struggling with such an infirmity, he did
not become indifferent to God’s business, but flew everywhere
faster than those who have sound and vigourous constitutions; now
to Ephesus; now to Corinth; often to Macedonia and Italy; appearing
everywhere, by land and by sea, with the Teacher, sharing in
everything his struggles and continuous dangers; while the
spiritual wisdom of his soul was not put to shame by his bodily
infirmity. Such a thing is zeal for God! such lightness of wing
does it impart! For as with those who possess well-regulated and
sound constitutions, strength is of no avail, if the soul is
abject, slothful, and stupid; so with those who are reduced to
extreme weakness, no hurt arises from their infirmity, if the soul
be noble and well awake.
11. The admonition however, and the counsel,
such as it is, appears to some to give authority for drinking wine
too freely. But this is not so. If indeed we closely investigate
this very saying, it rather amounts to a recommendation of
abstinence. For just consider that Paul did not at first, nor at
the outset give this counsel. But when he saw that all strength was
overthrown, then he gave it; and even then not simply, but with a
certain prior limitation. He does not say merely, “Use wine,”
but “a little” wine; not because Timothy needed this admonition
and advice, but because we need it. On this account, in writing to
him, he prescribes the measure and limit of wine-drinking for us;
bidding him drink just so much as would correct disorder; as would
bring health to the body, but not another disease. For the
immoderate drinking of wine produces not fewer diseases of body and
of soul, than much drinking of water, but many more, and more
severe; bringing in as it does upon the mind the war of the
passions, and a tempest of perverse thoughts, besides reducing the
firmness of the body to a relaxed and flaccid condition. For the
nature of land that is long disturbed by a superabundance of water,
is not thereby so much dissolved, as the force of the human frame
is enfeebled, relaxed, and reduced to a state of exhaustion, by the
continual swilling of wine. Let us guard then against a want of
moderation on either side, and let us take care of the health of
the body, at the same time that we prune away its luxurious
propensities. For wine was given us of God, not that we might be
drunken, but that we might be sober; that we might be glad, not
that we get ourselves pain. “Wine,” it says, “maketh glad the
heart of man,”1022
but thou makest it matter for
sadness; since those who are inebriated are sullen beyond measure,
and great darkness over-spreads their thoughts. It is the best
medicine, when it has the best moderation to direct it. The passage
before us is useful also against heretics, who speak evil of
God’s creatures; for if it had been among the number of things
forbidden, Paul would not have permitted it, nor would have said it
was to be used. And not only against the heretics, but against the
simple ones among our brethren, who when they see any persons
disgracing themselves from drunkenness, instead of reproving such,
blame the fruit given them by God, and say, “Let there be no
wine.” We should say then in answer to such, “Let there be no
drunkenness; for wine is the work of God, but drunkenness is the
work of the devil. Wine maketh not drunkenness; but intemperance
produceth it. Do not accuse that which is the workmanship of God,
but accuse the madness of a fellow mortal. But thou, while omitting
to reprove and correct the sinner, treatest thy Benefactor with
contempt!”
12. When, therefore, we hear men saying such things,
we should stop their mouths; for it is not the use of wine, but the
want of moderation which produces drunkenness, Drunkenness! that
root of all evils. Wine was given to restore the body’s weakness,
not to overturn the soul’s strength; to remove the sickness of
the flesh, not to destroy the health of the spirit. Do not then, by
using the gift of God immoderately, afford a handle to the foolish
and the impudent. For what is a more wretched thing than
drunkenness! The drunken man is a living corpse. Drunkenness is a
demon self-chosen, a disease without excuse, an overthrow that
admits of no apology; a common shame to our kind. The drunken man
is not only useless in our assemblies; not only in public and
private affairs; but the bare sight of him is the most disgusting
of all things, his breath being stench. The belchings, and gapings,
and speech of the intoxicated, are at once unpleasant and
offensive, and are utterly abhorrent to those who see and converse
with them; and the crown of these evils is, that this disease makes
heaven inaccessible to drunkards, and does not suffer them to win
eternal blessedness: for besides the shame attending those who
labour under this disease here, a grievous punishment is also
awaiting them there! Let us cut off then this evil habit, and let
us hear Paul saying, “Use a little
wine.” For even this little he permits him on
account of his infirmity; so that if infirmity had not troubled
him, he would not have forced his disciple to allow himself even a
small quantity, since it is fitting that we should always mete out
even the needful meat and drink, which are given us, by occasions
and necessities; and by no means go beyond our need, nor do
anything unmeaningly and to no purpose.
13. But since we have now learnt the tender care of
Paul, and the virtue of Timothy, come and let us, in the next
place, turn our discourse to the actual solution of those
questions. What then are the questions? For it is necessary again
to mention them, that the solution of them may be plainer. For what
reason then did God permit that such a saint, and one entrusted
with the management of so many matters, should fall into a state of
disease; and that neither Timothy himself nor his teacher had
strength to correct the disorder, but needed that assistance which
was to be had by drinking wine? Such, indeed, were the questions
proposed. But it is needful to bring forward a precise solution; so
that if any should fall not only into the like sickness and
disease, but into poverty, and hunger, and bonds, and torments, and
discomfitures, and calumnies, and into all those evils which belong
to the present life, although they were great and wonderful saints,
you may still be able to find, even for their case, in the things
which are to-day to be advanced, an exact and very clear reply to
those who are disposed to find fault. For ye have heard many asking
such questions, as, “Why ever is it that such an one, a moderate
and meek man, comes to be dragged daily before the seat of judgment
by another who is lawless and wicked, and to suffer evils without
number, and God permits this? For what reason again was another
man, upon false accusation, unjustly put to death?” “Such a
man,” says the objector, “was drowned; another was thrown down
a precipice; and we might speak of many saints, as well in our own
days as in the days of our forefathers, who have suffered divers
and chequered tribulations.” To the end, therefore, that we may
see the reason of these things, and that we ourselves may not be
disturbed, nor overlook the case of others who thus meet with a
stumbling-block, we should attend with earnest heed to the reasons
now about to be advanced.
14. For of the diversified and manifold affliction
which befalls the saints, I have reasons eight in number to declare
unto your love. Therefore let all direct themselves to me with the
strictest attention, knowing that there will be no pardon nor
excuse left us hereafter for stumbling at the things which happen,
if after all, when there are so many reasons, we are just as much
perplexed and disturbed as if there were not one to be found.
The first reason then is, that God permits them to
suffer evil, that they may not too easily be exalted into
presumption, by the greatness of their good works and miracles.
The second, that others may not have a greater
opinion of them than belongs to human nature, and take them to be
gods and not men.
The third, that the power of God may be made
manifest, in prevailing, and overcoming, and advancing the word
preached, through the efficacy of men who are infirm and in
bonds.
The fourth, that the endurance of these themselves
may become more striking, serving God, as they do, not for a
reward; but showing even such right-mindedness as to give proof of
their undiminished good will towards Him after so many evils.
The fifth, that our minds may be wise concerning the
doctrine of a resurrection. For when thou seest a just man, and one
abounding in virtue, suffering ten thousand evils, and thus
departing the present life, thou art altogether compelled, though
unwillingly, to think somewhat of the future judgment; for if men
do not suffer those who have laboured for themselves, to depart
without wages and recompense; much more cannot God design, that
those who have so greatly laboured should be sent away uncrowned.
But if He cannot intend to deprive those of the recompense of their
labours eventually, there must needs be a time, after the end of
the life here, in which they will receive the recompense of their
present labours.
The sixth, that all who fall into adversity may have
a sufficient consolation and alleviation, by looking at such
persons, and remembering what sufferings have befallen them.
The seventh, that when we exhort you to the virtue
of such persons, and we say to every one of you, “Imitate Paul,
emulate Peter,” ye may not, on account of the surpassing
character of their good works, slothfully shrink from such an
imitation of them, as deeming them to have been partakers of a
different nature.
The eighth, that when it is necessary to call any
blessed, or the reverse, we may learn whom we ought to account
happy, and whom unhappy and wretched.
These then are the reasons; but it is necessary to
establish them all from the Scriptures,
and to show with exactness that all that has been
said on this subject is not an invention of human reasoning, but
the very sentence of the Scriptures. For thus will what we say be
at once more deserving of credit, and sink the deeper into your
minds.
15. That tribulation then is profitable to the
saints, that they may exercise moderation and lowliness, and that
they may not be puffed up by their miracles and good works, and
that God permits it for this end; we may hear David the prophet,
and Paul saying the same. The former says, “It is good for me,
Lord, that I have been in trouble, that I might learn thy
statutes:”1023
and the
latter having said, “I was caught up into the third heaven,
and” transported to Paradise, goes on to say, “And lest I
should be exalted above measure through the abundance of the
revelations, there was given me a thorn in the flesh, the messenger
of Satan to buffet me.”1024
| 1024 2 Cor.
xii. 2, 4, 7. | What can be clearer than this?
“That I might not be exalted above measure,” for this reason,
saith he, God permitted “the messengers of Satan to buffet me;”
by messengers of Satan, indeed, he means not particular demons, but
men1025
| 1025 So he explains it also on the passage, on 2 Cor.,
Hom. XXVI. See also on Rom. viii. 6, Trans. p. 251, and Bp. Bull,
Serm v. |
ministering for the devil, the unbelievers, the tyrants, the
heathens, who perseveringly molested, and unceasingly worried him.
And what he says is just this: “God was able to repress these
persecutions and successive tribulations; but since I had been
caught up into the third heaven, and transported to Paradise, lest
through the abundance of these revelations I might be lifted up and
think much of myself, he permitted these persecutions, and suffered
these messengers of Satan to buffet me with persecutions and
afflictions, that I might not be too much exalted.” For although
Paul and Peter, and all that are like them, be holy and wonderful
men, as indeed they are, yet they are but men, and require much
caution lest they should be too easily exalted; and as saints more
than others. For nothing is so apt to exalt to presumption as a
conscience full of good works, and a soul that lives in confidence.
To the end, therefore, that these might suffer nothing of this
kind, God permitted that there should be temptations and
tribulations; these being powerful to keep them down, and to
persuade to the exercise of moderation in all things.
16. That this very particular also contributes
much to the showing forth of God’s power, you may learn even from
the same Apostle, who told us the former. In order that you may not
say, (what indeed unbelievers think), that God in permitting this,
is some infirm being, and suffers such persons to be continually
afflicted, from not being able to deliver His own from dangers:
this very thing, I say, observe how Paul has demonstrated by means
of these events, showing not only that the events were far from
accusing Him of weakness, but that they proved His power more
strikingly to all. For having said, “There was given me a thorn
in the flesh; a messenger of Satan to buffet me,” and having thus
signified his repeated trials, he goes on to add, “For this thing
I besought the Lord thrice, that it might depart from me; and He
said unto me, My grace is sufficient for thee, for My strength is
perfected in weakness.”1026
“My power,” He means, “is
seen then when ye are in weakness; and yet through you, who seem to
grow weak, the word preached is magnified, and is sown in all
quarters.” When therefore he was led to the dungeon, after having
received a great number of stripes, he took prisoner the keeper of
the prison.1027
His feet
were in the stocks, and his hands in the chain; and the prison
shook at midnight while they were singing hymns. See you, how His
power was perfected in weakness? If Paul had been at large, and had
shaken that building, the thing would not have been so wonderful.
“For this reason,” He saith, “remain bound; and the walls
shall be shaken on every side, and the prisoners shall be loosed;
in order that My power may appear the greater, when through thee,
confined and in fetters, all that are in bonds shall be loosed.”
This very circumstance then it was which at the time astounded the
keeper of the prison, that being so forcibly confined, he, through
prayer alone, prevailed to shake the foundations, and throw open
the doors of the prison, and to unbind all the prisoners. Nor is
this the only occasion. But with Peter too, and Paul himself, as
well as the other disciples, one may see this occurring constantly;
and in the midst of persecution, the grace of God ever flourishing,
and appearing by the side of the tribulations, and thus proclaiming
His power. Wherefore He saith, “My grace is sufficient for thee,
for My strength is perfected in weakness.”
17. But to show that many would be too often ready
to imagine things of them above human nature, unless they saw them
enduring such afflictions, hear how Paul was afraid on this very
point; “For though I would desire to glory, I shall not be a
fool, but now I forbear, lest any man should think of me above
that which he seeth me to
be, or that he heareth of me.”1028
But what is it that he means? I am
able, he declares, to speak of far greater miracles; but I am
unwilling; lest the magnitude of the miracles should raise too high
a notion of me among men. For this reason Peter also, when they1029
| 1029 Or, “he,” referring to οἱ περὶ
St. John, however, may be included. | had
restored the lame man, and all were wondering at them, in order to
restrain the people, and persuade them that they had exhibited
nothing of this power of themselves, or from their native strength,
says, “Why look ye so earnestly on us, as though by our own power
or holiness we had made this man to walk?”1030
And again at Lystra, the people
were not only filled with astonishment, but led forth bulls, after
crowning them with garlands, and were preparing to offer sacrifice
to Paul and Barnabas. Observe the malice of the Devil. By those
very same persons through whom the Lord was at work, to purge out
ungodliness from the world, by the same did that enemy try to
introduce it, again persuading them to take men for gods; which was
what he had done in former times. And this is especially that which
introduced the principle and root of idolatry. For many after
having had success in wars, and set up trophies, and built cities,
and done divers other benefits of this kind to the people of those
times, came to be esteemed gods by the multitude, and were honoured
with temples, and altars; and the whole catalogue of the Grecian
gods is made up of such men. That this, therefore, may not be done
towards the Saints,1031
| 1031 The heathen altars,
βωμοὶ
must not be confounded with the Christian
θυσιαστήρια
raised over the relics of saints to
God. St. Aug. ser. 273, c. 7, in Nat. Mart. Fructuosi
&c. de Sanctis, 1 (Ben. t. 5). “When didst thou ever hear
me, or any of my brethren and colleagues, say at the memorial of
St. Theogenes, ‘I offer to thee, St. Theogenes;’ or, ‘I offer
to thee, Peter;’ or, ‘I offer to thee, Paul?’ and if it be
said to you, ‘Do you worship (colis) Peter?’ Answer,…‘I do
not worship Peter, but I worship God, whom Peter also worships.’
Then doth Peter love thee.” This passage of St. Chrysostom is,
however, remarkable, as pointing out a tendency which has since
been carried to excess. | God permitted them constantly to
be banished,—to be scourged,—to fall into diseases; that the
abundance of bodily infirmity, and the multiplicity of those
temptations, might convince those who were then with them, both
that they were men, who wrought such wonders, and that they
contributed nothing of their own power; but that it was mere grace,
that wrought through them all these miracles. For if they took men
for gods, who had done but mean and vile things, much rather would
they have thought these to be such, had they suffered nothing
proper to humanity, when they performed miracles, such as no one
had ever before seen or heard of. For if when they were scourged,
thrown down precipices, imprisoned, banished, and placed in peril
every day, there were, notwithstanding, some who fell into this
impious opinion, how much rather would they have been thus
regarded, had they endured nothing which belongs to human
nature!
18. This then is the third cause of
affliction; and the fourth is, that the saints might not be
supposed to serve God from a hope of present prosperity. For many
of those who live in debauchery, when blamed as they often are by
many, and invited to the labours of virtue; and when they hear the
saints commended for their cheerfulness under great hardships,1032
| 1032 ἐπὶ τῇ τῶν δεινῶν εὐψυλί‹. One
would have expected ἐν τοῖς δεινοῖς; but perhaps the true
reading is δείνων, making the
sense “for the noble spirit of such and such persons.” | attack
their character on this ground; and not men only, but the devil
himself hath taken up this suspicion. For when Job was surrounded
with great wealth, and enjoyed much opulence, that wicked demon,1033
| 1033 See St. Greg. Mor. in B., Job l. 1, c. 8, 9,
23, &c. He comments on three senses, the Historical, the
Allegorical, and the Moral. In the allegorical, Job represents
Christ, in the moral, His Church. In the words, whence comest
thou, he understands that Satan is called to account for his
own ways. In Hast thou considered, &c , he sees a type
of the Incarnation. | being
reproached by God on his account, and having nothing to say; when
he could neither answer the accusations against himself, nor impugn
the virtue of this just man; took refuge at once in this defence,
speaking thus, “Doth Job fear thee for nought? Hast thou not made
an hedge about him on all sides.”1034
“For reward then,” saith he,
“that man is virtuous, enjoying thereby so much opulence.” What
then did God? Being desirous to show, that it was not for reward
that his saints serve Him, He stripped him of all his opulence;
gave him over to poverty; and permitted him to fall into grievous
disease. Afterwards reproving him,1035
that he had suspected thus without
cause, He saith, “He yet holdeth fast his integrity; to no
purpose didst thou move me to destroy his substance.” For it is a
sufficient reward, and compensation to the saints, that they are
serving God; since this indeed to the lover is reward enough, to
love the object of his love;1036
| 1036 ἐρώμενου. The Benedictine translator
is mistaken in rendering this “to love one who loves him,” see
on Rom. ix. 6, Hom. XVI. Tr. p. 284. “For even being loved by
Christ was not the only thing he cared for, but loving Him
exceedingly. And this last he cared most for.” | and he seeks nothing besides, nor
accounts anything greater than this. And if such be the case with
regard to a man, much more in relation to God; which therefore that
God might demonstrate, He gave more than the devil asked; for the
latter said, “Put forth thine hand, and touch him;”1037
but God
said not thus,
but, “I deliver him unto thee.” For just as in the contests1038
| 1038 τῶν žξωθεν,
as being Pagan. | of the
outer world, the combatants that are vigorous, and in high
condition of body,1039
| 1039 See St. Chrysostom on 1 Tim. iv. 8, where
“bodily exercise” means training for these games, or similar
exercise for health. On the “garment,” see Hom. III. c. (3),
and on 1 Tim. ii., Hom. VIII., Mor. Fabr. Agon. ii. 2,
Græv. t. 8, he is mistaken in taking it to be a mere
συβλιγαχυλυμ. |
are not so well discerned, when
they are enwrapt all around with the garment soaked in oil; but
when casting this aside, they are brought forward unclothed into
the arena; then above all they strike the spectators on every side
with astonishment at the proportion of their limbs, there being no
longer anything to conceal them; so also was it with Job. When he
was enveloped in all that wealth, it was not visible to the many,
what a man he was. But when, like the wrestler, that strips off his
garment, he threw it aside, and came naked to the conflicts of
piety, thus unclothed, he astonished all who saw him;1040
so that
the very theatre of angels shouted at beholding his fortitude of
soul, and applauded him as he won his crown! For, as I have already
observed, he was not so well seen of men, when clad in all that
wealth, as when, casting it away like a garment, he exhibited
himself naked as it were in a theatre, in the midst of the world,
and all admired his vigor of soul, evidenced as this was not only
by his being stripped of all things, but by the conflict, and by
his patience in respect of his infirmity. And as I said before, God
Himself did not smite him; in order that the devil might not again
say, “Thou hast spared him, and hast not inflicted so great a
trial as was necessary:” but he gave to the adversary the
destruction of his cattle, and power over his flesh. “I am
sure,” saith He, “of this wrestler; therefore I do not forbid
thee to impose on him whatever struggles thou desirest.” But as
those who are well skilled in the sports of the palæstra, and have
reason to rely on their art and bodily strength, often do not seize
their antagonists upright, nor take an equal advantage, but suffer
them to take them by the middle,1041
| 1041 See the wrestling match at Patroclus’ funeral,
Il. xxiii. 726, &c., where Ulysses, after an even trial, gives
Ajax this advantage, and overthrows him by superior skill; and Ajax
gives it in return, and gains an even fall by his greater weight
and strength. | that they may make a more splendid
conquest; so also God gave to the devil to take this saint by the
waist, that when he had overcome, after an attack so greatly to his
disadvantage, and stretched his adversary on the ground, his crown
might be so much the more glorious!
19. It is tried gold! Try it as thou desirest;
examine it as thou wishest, thou wilt not find in it any dross.
This shows us not only the fortitude of others, but also brings
much farther1042
| 1042 ›τ™ραν al. ›τ™ροις
“brings the rest much.” |
consolation; for what saith Christ, “Blessed are ye when men
shall revile you and persecute you, and shall say all manner of
evil against you falsely for my sake. Rejoice and be exceeding
glad, for great is your reward in heaven: for in like manner did
their fathers unto the prophets.”1043
Again, Paul writing to the
Macedonians in his desire to console them, says, “For ye,
brethren, became followers of the churches of God which are in
Judea. For ye also have suffered like things of your own
countrymen, even as they have of the Jews.”1044
And again, he consoles the Hebrews
in like manner, reckoning up all the just who had lived1045
| 1045 The word
δι€γοντας, in the Greek, comes last, and so
separated from the “furnaces” | in
furnaces; in pits; in deserts; in mountains; in caves; in hunger;
and in poverty.1046
For
communion of suffering brings some consolation to the
fallen.
20. But that this also introduces arguments
for the resurrection, hear the same Paul again, saying, “If after
the manner of men I have fought with beasts at Ephesus, what shall
it profit me if the dead are not raised.”1047
And further, “If in this life
only we have hope, we are of all men the most miserable.”1048
We suffer,
he tells us, innumerable evils during the present life; if then
there is no other life to be hoped for, what can be more wretched
than our condition? Hence it is evident that our affairs are not
bounded within the limits of this present state; and this becomes
manifest from our trials. For God could never suffer those who have
endured so many and so great evils, and who have spent all the
present life in trials and dangers without number, to be without a
recompense of far greater gifts; and if he could not suffer this,
it is certain that he has prepared another, a better and brighter
life, in which he will crown those who have wrestled in the cause
of godliness, and proclaim their praises in the presence of the
whole world. So that when you see a just man straitened and
afflicted; and in sickness, and in poverty, as well as innumerable
other woes, till he ends this present life; say to thyself, that if
there were no resurrection and judgment, God would not have
permitted one, who endured such great evils for His sake, to depart
hence without enjoying any good thing; from whence it is evident,
that for such He has prepared another life, and one which is
sweeter and much more endurable. For if
it were not so, then he would not suffer many of
the wicked to luxuriate through the present life; and many of the
just to remain in ten thousand ills: but since there is provided
another life, in which he is about to recompense every man
according to his deserts; one for his wickedness, another for his
virtue; on that account he forbears, while he sees the former
enduring evil, and the latter living in luxury.
21. And that other1049
reason too I will endeavor to
bring forward from the Scriptures. But what was it? It was, that we
might not say, when exhorted to the same virtue, that they were
partakers of another nature, or were not men. On this account, a
certain one speaking of the great Elias, says, “Elias was a man
of like passions with us.”1050
Do you perceive, that he shows
from a communion of suffering,1051
that he was the same kind of man
that we are? And again, “I too am a man of like passions with
you.”1052
And this
guarantees a community of nature.
22. But that you may learn that this also
teaches us to consider those blessed whom we ought to consider
blessed, is evident from hence. For when you hear Paul saying,
“Even unto this present hour we both hunger, and thirst, and are
naked, and are buffetted, and have no certain dwelling place.”1053
And again;
“Whom the Lord loveth he chasteneth, and scourgeth every son whom
he receiveth;”1054
it is certain that it is not those
who are enjoying quietness, but those who are in affliction for
God’s sake, and who are in tribulation, whom we must applaud,
emulating those who live virtuously, and cultivate piety. For so
speaks the prophet: “Their right hand is a right hand of
iniquity. Their daughters beautified, ornamented after the
similitude of a temple. Their garners full, bursting from one into
another; their sheep fruitful; abundant in their streets; their
oxen fat. There is no breaking down of the fence, nor passage
through; nor clamor in their streets. They call the people blessed
whose affairs are in this state.”1055
But what dost thou say, O prophet?
“Blessed,” saith he, “the people whose God is the Lord;”
not the people affluent in wealth, but one adorned with
godliness;1056
| 1056 St. Chrysostom, it must be observed, in this
quotation as elsewhere, follows the Septuagint Version. In the
present instance that version is only supported by the Vulgate,
Syriac, and Arabic. See Walton’s Polyglott. But the Targum
follows the Hebrew (our sons, v. 12), as do the English
Translations. It is obvious that Job xxiv. or Ps. lxxiii. might
have been alleged, but this doctrine is clearer and more frequent
in the New Testament. | that
people, saith he, I esteem happy, although they suffer innumerable
hardships!
23. But if it were necessary to add a ninth1057
| 1057 St. Chrysostom has not exactly kept to his order
of enumeration in these reasons, but considers the last three under
one head, probably for the sake of brevity. | reason, we
might say, that this tribulation maketh those who are troubled more
approved; “For tribulation worketh patience; and patience,
probation; and probation, hope; and hope maketh not ashamed.”1058
Do you see
that the probation, which comes of tribulation, fixes in us the
hope of the good things to come, and that the abiding in trials
causes us to have a good hope of the future? So that I did not say
rashly, that these tribulations themselves mark out to us hopes of
a resurrection, and make those who are tried the better; for, he
saith, “as gold is tried in a furnace, so an acceptable man in
the furnace of humiliation.”1059
24. There is besides a tenth reason to
mention; and what is it, but the one I have before frequently
referred to? viz. that if we have any spots, we thus put them away.
And the patriarch, making this matter plain, said to the rich man,
“Lazarus hath received1060
| 1060 “‡π™λαβεν,” which word he seems
justified in applying to Lazarus too by the “likewise,”
the article bears out “his evil things.” | his evil things,”1061
hence
“he is comforted.” And besides this, we may find another
reason, which is to this effect; that our crowns and rewards are
thus increased. For in proportion as tribulations are more intense,
so also are the rewards augmented; yea, even far more: “for the
sufferings of the present time,” it is said, “are not worthy to
be compared to the glory that shall be revealed in us.”1062
Thus many
then being the reasons which we have to advance for the afflictions
of the saints, let us not take our trials amiss, or be distressed,
or disturbed on account of them; but both ourselves discipline our
own souls, and teach others to do the same.
25. And if, O beloved, thou seest a man living in
virtue, keeping fast hold of spiritual wisdom, pleasing God, yet
suffering innumerable ills, do not stumble! And although thou seest
any one devoting himself to spiritual affairs, and about to achieve
something useful, yet presently supplanted, be not discouraged! For
I know there are many who ofttimes propose a question to this
effect: “Such a one,” say they, “was performing a pilgrimage
to some Martyr’s shrine; and whilst conveying money to the poor,
met with a shipwreck, and lost all. Another man, in doing the like,
fell among robbers, and scarcely saved his life, leaving the place
in a state of nudity.” What then should we say? Why that in
neither of these cases need one be sad. For if the one met with a
shipwreck, yet he hath
the fruit of his righteousness complete inasmuch as he fulfilled
all his own part. He collected the money together, he stowed it
away,1063
he took it
with him, he departed on his pilgrimage; but the shipwreck that
followed was not of his own will. “But why did God permit it?”
In order that he might make the man approved. “But,” says one,
“the poor were deprived of the money.” Thou dost not so care
for the poor, as the God who made them? for if they were deprived
of these things, He is able to provide a greater supply of wealth
for them from another quarter.
26. Let us not then call Him to account for what He
does; but let us give Him glory in all things. For it is not
lightly and to no purpose that He often permits such events. But
beside that He does not overlook those that would have enjoyed
comfort from such wealth; and instead of it, affords them some
other supply of sustenance; He also makes him who suffers the
shipwreck more approved, and provides him a greater reward;
inasmuch as the giving thanks to God, when one falls into such
calamities, is a far greater matter than giving alms. For not what
we give in alms only, but whatever we have been deprived of by
others, and borne it with fortitude; this too brings us much fruit.
And that you may learn, that the latter is indeed the greater
thing, I will make it evident from what befell Job. He, when a
possessor of wealth, opened his house to the poor, and whatever he
had he bestowed; but he was not so illustrious when he opened his
house to the poor, as when, upon hearing that his house had fallen
down, he did not take it impatiently. He was not illustrious when
he clad the naked with the fleece of his flock, as he was
illustrious and renowned when he heard that the fire had fallen,
and consumed all his flocks, and yet gave thanks. Before, he was a
lover of man; now, he was a lover of Wisdom. Before, he had
compassion on the poor; but now he gave thanks to the Lord! And he
did not say to himself, “Why is it that this hath happened? The
flocks are consumed from which thousands of the poor were
supported; and if I was unworthy to enjoy such plenty, at least He
should have spared me for the sake of the partakers.”
27. Nothing of this sort did Job utter, no nor
think, because he knew that God was dispensing all things for good.
That you may learn, moreover, that he gave a heavier blow to the
devil after this, when, being stripped of all things, he gave
thanks, than when, being in possession of them, he gave alms;
observe, that when he was in possession, the devil could utter a
certain suspicion, and however false, he yet could utter it:
“Doth Job serve thee for nought?” But when he had taken all,
and stripped him of everything, and the man yet retained the same
good will towards God, from that time his shameless mouth was
stopped, and had nothing further to allege. For the just man was
more illustrious than in his former state.1064
| 1064 So Ben. render λαμπρότερος γὰρ
‡πὸ τῶν προτ™ρων ὁ δίκαιος ἦν. No other sense seems
possible, yet this is bad Greek: probably the right reading is
γ€ρ ἢ ‡πὸ, and the sense, “he was
more illustrious than from his former deeds.” | For to bear nobly and thankfully
the privation of all things, is a far greater thing than it was to
give alms whilst living in affluence; and it has been accordingly
demonstrated in the case of this just man. Before, there was much
benignity to his fellow-servants; now, there was exceeding love
shown towards the Lord!
28. And I do not lengthen out this discourse
without purpose; forasmuch as there are many, who, often whilst
engaged in works of mercy, as supporting widows, have been spoiled
of all their substance. Some again, by the accident of some fire,
have lost their all; some have met with shipwreck; others, by false
informations and injuries of that sort, though they have done many
alms-deeds, have fallen into the extremes of poverty, sickness, and
disease, and have obtained no help from any one. Lest we should say
then, as many often do, “No man knoweth anything;”1065
| 1065 A proverbial
expression, as it should seem, intended to deny that there is any
evidence of a particular Providence. Comp. Iph. in Taur., 480.
Π€ντα γὰρ τὰ τῶν
θεῶν
Εἰς ‡φανšς œρπει, κ'οὐδšν
οἶδ' οὐδεὶς κακόν.
̔Η
γὰρ τύχε παρήγαγ̓ εἰς τὸ
δυσμαθ™ς.
“The Gods’ decree
Moves all to unseen ends, and none can tell
What ill shall meet him; fortune blinds our
way.”
But the sentiment of Iphigenia will admit
a pious interpretation. | what has
just been said may suffice to remove all perplexity on this point.
Suppose it is objected that “such an one, after having done many
alms-deeds, has lost all?” And what if he had lost all? If he
gives thanks for this loss, he will draw down much greater favour
from God! And he will not receive twofold, as Job did, but a
hundredfold in the life to come. But if here he does endure evil,
the very circumstance of his sustaining all with fortitude will
bring him a greater treasure; for God permits him to fall from
plenty to poverty, for the purpose of calling him thus to the more
frequent exercises, and greater conflicts. Hath it happened as is
often the case, that the fire seizing upon thy house, hath burnt it
up and devoured all thy substance? Remember what happened to Job; give
thanks to the Lord, who though he was able to forbid, did not
forbid it; and thou wilt receive as great a reward as if thou hadst
deposited all thy wealth in the hands of the poor! But dost thou
spend thy days in poverty and hunger, and in the midst of a
thousand dangers? Remember Lazarus who had to buffet with disease,
and poverty, and desolateness, and those other innumerable trials;
and that after so high a degree of virtue!1066
| 1066 St. Chrysostom is frequent in his praises of
the patience of Lazarus, as in his Disc. Quod nemo
læditur nisi a seipso, sec. 10, Ben. iii. p. 455, and in his
Homilies de Lazaro, Ben. i. p. 720, &c. | Remember the Apostles, who lived
in hunger, and thirst, and nakedness; the prophets, the patriarchs,
the just men, and you will find all these not among the rich or
luxurious, but among the poor, the afflicted, and the
distressed!
29. Saying these things to thyself, give
thanks unto the Lord, that he hath made thee to be of this part,
not hating thee, but loving thee greatly; since He would not have
permitted those men either to suffer thus, if he had not
exceedingly loved them, because He made them more illustrious by
these evils. There is nothing so good as thanksgiving; even as
there is nothing worse than blasphemy. We should not wonder that
when we become intent upon spiritual things, we suffer much that is
grievous. For as thieves do not dig through and assiduously keep
watch there, where there is hay, and chaff, and straw, but where
there is gold and silver; so also the devil besets those especially
who are engaged in spiritual matters. Where virtue is, there are
many snares! where alms-giving is, there is envy! But we have one
weapon which is the best, and sufficient to repel all such engines
as these; in everything to give thanks to God. Tell me, did not
Abel, when offering the first fruits to God, fall by the hand of
his brother? But yet God permitted it, not hating one who had
honoured him, but loving him greatly; and beside that which came of
that excellent sacrifice, providing him another crown by martyrdom.
Moses wished to protect a certain one who was injured, and he was
put into the extremest peril, and banished his country.1067
This too
God permitted, that thou mightest learn the patience of the saints.
For if, foreknowing that we should suffer nothing of a grievous
kind, we then put our hands to the work of religion, we should not
seem to be doing anything great, as having such a pledge of safety.
But as it is, those who do such things are the more to be wondered
at, even for this; because, though they foresee dangers, and
punishments, and deaths, and ten thousand evils, still they did not
desist from those good works, nor become less zealous from the
expectation of terrors.1068
30. As, therefore, the Three Children said,
“There is a God in heaven, who is able to deliver us; and if not,
let it be known unto thee, O king, that we will not serve thy gods,
and that we will not worship the golden image which thou hast set
up.”1069
Do thou
also, when about to perform any duty to God, look forward to
manifold dangers, manifold punishments, manifold deaths; and be not
surprised, nor be disturbed, if such things happen. For it is said,
“My Son, if thou come to serve the Lord, prepare thy soul for
temptation.”1070
For surely
no one choosing to fight,1071
expects to carry off the crown
without wounds! And thou, therefore, who hast undertaken to wage a
complete combat1072
| 1072 παγκρατι€ζειν. The
Pancration “consists of the two exercises of wrestling and
boxing; from the former it borrows the custom of throwing down;
from the latter, that of beating adversaries.” Pott. Ant. c.
21. | with the
devil, think not to pursue a life without danger, and full of
luxury! God hath not pledged to thee His recompense and His promise
here; but everything that is splendid for thee in the future life!
Be glad and rejoice then, if when thou hast thyself done any good
action, thou receive the contrary, or if thou see another suffering
this; inasmuch as this becomes to thee the source of a higher
recompense! Do not be downcast: nor give up thy zeal, nor become
the more torpid; but rather press onward with more eagerness; since
even the Apostles, when they preached, although scourged, stoned,
and constant inmates of the prisons, did not only after deliverance
from dangers, but also in those very dangers, announce with greater
forwardness the message of Truth. Paul is to be seen in prison,
yea, even in chains, instructing and initiating:1073
and moreover doing the very same
in a court of justice, in shipwreck, in tempest, and in a thousand
dangers. Do thou too imitate these saints, and cease not from good
works, so long as thou art able; and although thou seest the devil
thwarting thee ten thousand times, never fall back! Thou perchance,
bearing with thee thy wealth, hast met with shipwreck; but Paul
carrying the word, far more precious than all wealth, was going to
Rome, and was wrecked; and sustained innumerable hardships. And
this he himself signified, when he said, “Many times we desired
to come unto you, but Satan hindered us.”1074
And God permitted it; thus
revealing the more abundantly His power, and showing that
the multitude of things which the devil did, or prevented from
being done, neither lessened nor interrupted the preaching of the
Gospel. On this account Paul gave God thanks in all things; and
knowing that he was himself thereby rendered more approved, he
exhibited his exceeding forwardness on every occasion, letting none
of these impediments prevent him!
31. As often then as we are frustrated in spiritual
works, so often let us again take them in hand; and let us not say,
“for what reason did God permit these impediments?” for He
permitted them to this end, that He might show thy alacrity much
more to others, and thy great love; this being the special mark of
one that loves, never to desist from those things which are
approved by him whom he loves. The man, indeed, who is flaccid and
listless, will fall back from the first shock; but he who is
energetic and alert, although he be hindered a thousand times, will
devote himself so much the more to the things of God; fulfilling
all as far as he is able; and in everything giving thanks. This
then let us do! Thanksgiving is a great treasure; large wealth; a
good that cannot be taken away; a powerful weapon! Even as
blasphemy increases our present mishap; and makes us lose much more
beside than we have lost already. Hast thou lost money? If thou
hast been thankful, thou hast gained thy soul; and obtained greater
wealth; having acquired a greater measure of the favour of God. But
if thou blasphemest, thou hast, besides this, lost thine own
safety; and hast not regained possession of thy wealth; yea and thy
soul, which thou hadst, thou hast sacrificed!
32. But since our discourse has now turned to
the subject of blasphemy, I desire to ask one favor of you all, in
return for this my address, and speaking with you; which is, that
you will correct on my behalf the blasphemers of this city. And
should you hear any one in the public thoroughfare, or in the midst
of the forum, blaspheming God; go up to him and rebuke him; and
should it be necessary to inflict blows, spare not to do so. Smite
him on the face; strike his mouth; sanctify thy hand with the blow,
and if any should accuse thee, and drag thee to the place of
justice, follow them thither; and when the judge on the bench calls
thee to account, say boldly that the man blasphemed the King of
angels! For if it be necessary to punish those who blaspheme an
earthly king, much more so those who insult God. It is a common
crime, a public injury; and it is lawful for every one who is
willing, to bring forward an accusation. Let the Jews and Greeks
learn, that the Christians are the saviours of the city; that they
are its guardians, its patrons, and its teachers. Let the dissolute
and the perverse also learn this; that they must fear the servants
of God too; that if at any time they are inclined to utter such a
thing, they may look round every way at each other, and tremble
even at their own shadows, anxious lest perchance a Christian,
having heard what they said, should spring upon them and sharply
chastise them. Have you not heard what John did? He saw a man that
was a tyrant overthrowing the laws of marriage; and with boldness,
he proclaimed in the midst of the forum, “It is not lawful for
thee to have thy brother Philip’s wife.”1075
But I urge thee on, not against a
prince or a judge; nor against the marriage ordinance outraged; nor
in behalf of fellow-servants insulted. But I require thee to
castigate an equal, for insolence against the Lord. Truly, if I had
said unto thee, punish and correct those kings or judges who
transgress the laws, would you not say that I was mad? But John
forsooth acted thus. So that even this is not too much for us. Now
then, at least, correct a fellow-servant; an equal; and although it
should be necessary to die, do not shrink from chastising1076
| 1076 σωφρονίζειν, which
implies a kind intention. | a brother.
This is thy martyrdom, since John was also a martyr. And although
he was not commanded to sacrifice, nor to worship an idol, yet for
the sacred laws that were despised, he laid down his head. Do thou
too then contend, even to the death, for the truth, and God will
fight for thee! And make me not this cold reply. “What matters it
to me? I have nothing in common with him.”1077
| 1077 i.e., the blasphemer. Tr. | With the devil alone we have
nothing in common, but with all men we have many things in common;
for they partake of the same nature with us; they inhabit the same
earth, and they are nourished with the same food; they have the
same Lord; they have received the same laws, and are invited to the
same blessings with ourselves. Let us not say then, that we have
nothing in common with them; for this is a satanic speech; a
diabolical inhumanity. Therefore let us not give utterance to such
words, but exhibit such a tender care as becomes
brethren!
33. This indeed I, for my part, engage with the
strictest certainty, and pledge myself to you all, that if all you
who are present will but choose to take in hand the safety of the inhabitants of this city, we
shall speedily have it amended throughout. And this, even although
but the least part of the city is here; the least as to multitude,
but the chief part as it respects piety. Let us take in hand the
safety of our brethren! One man inflamed with zeal is sufficient to
reform a whole community! But when not merely one, or two, or
three, but so great a multitude are able to take on them the care
of the neglected, it is in no other way but by our own supineness,
and not from our want of strength, that the majority perish and
fall. Is it not indeed absurd? When we happen to see a fight taking
place in the forum, we go into the midst of it, and reconcile the
combatants! But why do I speak of a fight? If, perchance, we see an
ass fallen down, we all make haste to stretch out a hand to raise
him up. Yet we neglect our perishing brethren! The blasphemer is an
ass; unable to bear the burden of his anger, he has fallen. Come
forward and raise him up, both by words and by deeds; and both by
meekness and by vehemence; let the medicine be various. And if we
thus administer our own part, and take pains for the safety of our
neighbours, we shall soon become objects of desire and affection to
the very persons who have the benefit of our correction; and what
is more than all, we shall enjoy those good things which are laid
up in store. Which God grant that we may all obtain, by the grace
and mercy of our Lord Jesus Christ; through whom and with whom, to
the Father with the Holy Ghost, be glory and power and honor, both
now and always, and forever and ever. Amen. E.C.F. INDEX & SEARCH
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