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| Homily XI
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Homily XI.
Thanksgiving to God for deliverance from the evils
expected owing to the sedition; and recollection of the events
which took place at the time. Also against those who find fault
with the structure of the human body, and in general concerning the
creation of man; and, in conclusion, on success in avoiding
oaths.
1. When I think of the
past tempest, and of the present calm, I cease not saying,
“Blessed be God, who maketh all things, and changeth them; who
hath brought light out of darkness; who leadeth to the gates of
hell, and bringeth back; who chastiseth, but killeth not.”1475
| 1475 Amos v.
8; Job xxxvii. 15; 1 Sam. ii. 6; 2 Cor. vi. 19. | And this I
desire you too to repeat constantly, and never to desist. For if He
hath benefitted us by deeds, what pardon shall we deserve, if we do
not requite Him even by words. Therefore, I exhort that we never
cease to give Him thanks; since if we are grateful for the former
benefits, it is plain that we shall enjoy others also, which are
greater. Let us say, then, continually, Blessed be God, who hath
permitted us to spread before you in security the accustomed table,
whilst He hath also granted you to hear our word with assurance of
safety! Blessed be God, that we no longer run hither flying from
the danger without, but only from desire to hear; that we no longer
meet one another with agony, trembling, and anxious thoughts; but
with much confidence, having shaken off all our fear. Our
condition, indeed, on former days was nothing better than that of
those who are tossed up and down in the midst of the deep; and
expecting shipwreck every hour. We were scared all day long by
innumerable rumours, and disturbed and agitated on every side; and
were every day busy and curious to know who had come from the
court?1476
| 1476 Literally “camp,”
στρατοπ™δου. | what news
he had brought? and whether what was reported was true or false?
Our nights too we passed without sleep, and whilst we looked upon
the city, we wept over it, as if it were on the eve of its
destruction.
2. For this cause yourselves too kept silence
on those former days, because the whole city was empty, and all had
migrated to the deserts, and because those who were left behind
were overshadowed1477
by the cloud of despondency. For
the soul when once it is filled with despondency, is not apt to
hear anything that may be said. For this cause, when the friends of
Job came, and saw that tragedy of his house, and the just man
sitting down upon
the dunghill, and covered with sores, they rent their garments, and
groaned and sat down by him in silence; making it manifest that
nothing is so suitable to the afflicted at first, as quiet and
silence. For the calamity was too great for consolation. Therefore
also the Jews, whilst they were in bondage to work in clay and the
brick-making, when they saw Moses come to them, were not able to
give heed to his words, by reason of their failure of spirit, and
their affliction. And what marvel is it that faint-hearted men have
felt this, when we find that the Disciples also fell into the same
infirmity. For after that mystic Supper, when Christ took1478
them apart
and discoursed with them, the disciples at first asked Him more
than once, “Whither goest Thou?” But when He had told them what
evils they should in a little while afterwards encounter, the wars,
and the persecutions, and the universal enmity, the stripes, the
prisons, the tribunals, the appearance before magistrates; then,
their souls oppressed as by a heavy burthen with the dread of the
things He had spoken, and with the sadness of these approaching
events, remained henceforth in a state of stupor. Christ,
therefore, perceiving their consternation, reproved it by saying,
“I go to My Father, and no one among you asketh Me, Whither goest
Thou? But because I have said these things unto you, sorrow hath
filled your hearts.” For this reason also we were silent for some
time past, awaiting the present opportunity. For if a person who is
about to ask a favour of any one, though the request be a
reasonable one, waits a fitting occasion to propose it, that he may
find him who is to grant the petition in a mild and well-disposed
frame of mind; and that receiving assistance from the favourable
opportunity, he may obtain the benefit; how much rather is it
necessary that the speaker should seek a fit season, so that he may
address his discourse to an auditor well affected, and free from
all care and despondency; which accordingly we have
done.
3. Inasmuch, then, as ye have now shaken off
despondency, we are desirous to recall you to the recollection of
former matters; so that our discourse may be rendered the clearer
to you. For what we said of the creation, that God not only made it
beautiful, and wonderful, and vast, but also weak and corruptible;
and moreover that He hath established divers proofs of this;
ordering both these circumstances for our advantage; leading us on
by its beauty to admiration of Him who framed it: and by its
weakness leading us away from the worship of the creature; this we
may see, take place also in the case of the body. For with respect
to this too there are many among the enemies to the truth, as well
as among those who belong to our own ranks, who make it a subject
of enquiry, why it was created corruptible and frail? Many also of
the Greeks and heretics affirm, that it was not even created by
God.1479
| 1479 Plato, in his Timæus, 40, d. 42e.,
makes the human body the work of (good) demons, or created
gods, because it would have been of a more perfect nature if the
Supreme God had made it. Of heretics who held such opinions as are
here mentioned, see
Rom. viii. 5–7, Hom. XIII. Valentinus,
Marcion, Basilides, and other early heretics of the Gnostic school,
held matter to be evil, and the world made by evil beings. | For they
declare it to be unworthy of God’s creative art, and enlarge upon
its impurities, its sweat, its tears, its labours, and sufferings,
and all the other incidents of the body. But, for my part, when
such things are talked of, I would first make this reply. Tell me
not of man, fallen, degraded and condemned. But if thou wouldest
learn what manner of body God formed us with at the first, let us
go to Paradise, and survey the Man that was created at the
beginning. For that body was not thus corruptible and mortal; but
like as some statue of gold just brought from the furnace, that
shines splendidly, so that frame was free from all corruption.
Labour did not trouble it, nor sweat deface it. Cares did not
conspire against it; nor sorrows besiege it; nor was there any
other affection of that kind to distress it. But when man did not
bear his felicity with moderation, but threw contempt upon his
Benefactor, and thought a deceiving demon more worthy of credit
than God who cared for him, and who had raised him to honour, and
when he expected to become himself a god, and conceived thoughts
above his proper dignity, then,—then indeed it was that God, to
humble him by decisive acts, made him mortal, as well as
corruptible; and fettered him with such varied necessities; not
from hatred or aversion, but in care for him, and to repress at the
very outset that evil and destructive pride; and instead of
permitting it to proceed any further, He admonished Him by actual
experience, that he was mortal and corruptible; thus to convince
him that he must never again think or dream of such things as he
had done. For the devil’s suggestion, was, “Ye shall be as
gods.”1480
Desiring
then utterly to eradicate this idea, God made the body subject to
much suffering and disease; to instruct him by its very nature that
he must never again entertain such a thought. And that this is true, is really most
evident from what befel him; for after such an expectation, he was
condemned to this punishment. Consider also with me the wisdom1481
of God in
this matter. He did not allow him to be the first to die, but
permitted his son to suffer this death; in order that seeing before
his eyes the body corrupting and decaying, he might receive a
striking lesson of wisdom1482
from that spectacle; and learn
what had come to pass, and be duly chastened before he departed
hence.
4. Really then, as I said, this point is
apparent from what has already taken place; but it will be made no
less clear from what yet remains to be stated. For if whilst we are
fettered with such necessities of the body; and whilst it is the
lot of all men to die, to suffer corruption, to moulder in the
sight of all, and to dissolve into dust, so that the Gentile
philosophers made one and the same comprehensive definition of the
human race (for when asked what man was, they answered, he is an
animal, rational and mortal); if, forsooth, whilst all admitted
this, there were some who dared in the opinion of the multitude to
immortalize themselves; and notwithstanding that the very sense of
sight bore witness to their mortality, were ambitious to be called
gods, and were honoured as such; to what a length of impiety would
not many men have proceeded, if death had not gone on teaching all
men the mortality and corruptibility of our nature? Hear, for
instance, what the prophet says of a barbarian king, when seized
with this frenzy. “I will exalt,” saith he, “my throne above
the stars of heaven; and I will be like unto the Most High.”1483
Afterwards, deriding him, and speaking of his death, he says,
“Corruption is under thee, and the worm is thy covering;”1484
but his
meaning is, “Dost thou dare, O man, whom such an end is awaiting,
to entertain such imaginations?” Again, of another, I mean the
king of the Tyrians, when he conceived the like aims, and was
ambitious to be considered as a God, he says, “Thou art not a
God, but a man, and they that pierce thee shall say so.”1485
Thus God,
in making this body of ours as it is, hath from the beginning
utterly taken away all occasion of idolatry.
5. But why dost thou marvel if this hath happened in
respect to the body, when even with respect to the soul it is
plain, that a similar thing hath taken place. For God made it not
mortal, but permitted it to be immortal; He constituted it however
subject to forgetfulness, to ignorance, to sadness, and to care;
and this, lest regarding its own nobility of birth, it might take
up a conceit too high for its proper dignity. For if, even while
the case stands thus, some have dared to aver, that it is of the
Divine essence; to what a pitch of frenzy would they not have
reached, if it had been devoid of these imperfections? What,
however, I affirmed respecting the creation, I affirm also
respecting the body, that both these things alike excite my
admiration of God; that He hath made it corruptible; and that in
its very corruptibility, He hath manifested His own power and
wisdom. For that He could have made it of some better material, He
hath evidenced from the celestial and the solar substance. For He
that made those such as they are, could have made this also like
them, had He thought proper to do so. But the cause of its
imperfection is what I before adverted to. This circumstance by no
means lowers the admiration due to the Creator’s workmanship, but
rather increases it; for the meanness of the substance, manifests
the resource and adaptiveness of His art; since He hath introduced
such a harmony of parts in clay and ashes, and senses so various
and manifold and capable of such spiritual wisdom.
6. In proportion, therefore, as thou findest fault
with the meanness of the substance, be so much the more astonished
at the greatness of the art displayed. For this reason also, I do
not so much admire the statuary who forms a beautiful figure out of
gold, as him who, by the resources of art, is able, even in
crumbling clay, to exhibit a marvellous and inimitable mould of
beauty. In the former case, the material gives some aid to the
artist, but in the latter, there is a naked display of his art.
Wouldest thou learn then, how great the wisdom of the Creator is,
consider what it is that is made out of clay? What else is there
but brick and tile? Nevertheless, God, the Supreme Artist, from the
same material of which only the brick and tile is formed, hath been
able to make an eye so beautiful, as to astonish all who behold it,
and to implant in it such power, that it can at once survey the
high aerial expanse, and by the aid of a small pupil embrace the
mountains, forests, hills, the ocean, yea, the heaven, by so small
a thing! Tell me not then of tears and rheums, for these things are
the fruit of thy sin; but consider its beauty, and visual power;
and how it is that whilst it ranges over such an expanse of air, it
experiences no weariness or distress! The feet indeed become tired
and weakened even after going but a small distance; but the eye, in
traversing a space so lofty and
so wide, is not sensible of any infirmity. For since this is the
most necessary to us of all our members, He has not suffered it to
be oppressed with fatigue; in order that the service it renders us
might be free and unfettered.
7. But rather, I should say, what language is fully
adequate to set forth the whole excellency of this member? And why
do I speak of the pupil and the visual faculty? for if you were to
investigate that which seems the meanest of all the members, I mean
the eyelashes, you would behold even in these the manifold wisdom
of God the Creator! For as it is with respect to the ears of corn;
the beards, standing forth as a sort of spears, repel the birds,
and do not suffer them to settle upon the fruits, and to break the
stalk, which is too tender to bear them; so also is it with regard
to the eyes. The hairs of the eyelids are ranged in front, and
answer the purpose of beards and spears; keeping dust and light
substances at a distance from the eyes, and any thing that might
incommode the sight; and not permitting the eyelids to be annoyed.
Another instance of wisdom, no less remarkable, is to be observed
in eyebrows. Who can help being struck by their position? For they
do not project to an immoderate degree, so as to obscure the sight;
nor do they retire farther back than is fitting; but in the same
manner as the eaves of a house, they stand out above, receiving the
perspiration as it descends from the forehead, and not permitting
it to annoy the eyes. For this purpose too there is a growth of
hair upon them, which serves by its roughness to stay what descends
from above, and affords the exact protection that is needed, and
contributes also much appearance of beauty to the eyes. Nor is this
the only matter of wonder! There is another thing also which is
equally so. How is it, I ask, that the hairs of the head increase,
and are cut off; but those of the eyebrows, not so? For not even
this has happened undesignedly, or by chance, but in order that
they might not darken the sight too much by becoming very long; an
inconvenience from which those suffer who have arrived at extreme
old age.
8. And who could possibly trace out all the
wisdom which is manifested by means of the brain! For, in the first
place, He made it soft, since it serves as a fountain to all the
senses. Next, in order that it might not suffer injury owing to its
peculiar nature, He fortified it on every side with bones. Further;
that it might not suffer from friction, by the hardness of the
bones, He interposed a middle membrane: and not only a single one,
but also a second; the former being spread out on the under side of
the skull, but the latter enveloping the upper substance of the
brain, and the first being the harder of the two. And this was
done, both for the cause that has been mentioned, and in order that
the brain might not be the first to receive the blows inflicted
upon the head; but that these membranes first encountering them,
might free it from all injury, and preserve it unwounded. Moreover,
that the bone which covers the brain is not a single and continuous
one, but has many sutures on every side, is a circumstance which
contributes much to its security. For a ventilation of the vapours
that surround it may easily take place outward through these
sutures, so as to prevent it from being suffocated;1486
| 1486 This is an unfounded notion. What follows is true,
since a fracture usually stops at a suture (or joining) of the
skull, as a crack in glass does at a cross cut of the diamond.
τὸ βρ™γμα, above, is strictly the
parietal bone. See also Hom. V. fin. on Ep. to Heb. | and if a
blow should be inflicted upon it, on any particular point, the
damage does not extend to the whole. For if the bone had been one
and continuous, the stroke even when it fell upon one part, only,
would have injured the whole; but now, by its being divided into
many parts, this can never happen. For if one part should chance to
be wounded, only the bone that is situated near that part receives
injury, but all the rest remain unhurt; the continuity of the
stroke being intercepted by the division of the bones, and being
unable to extend itself to the adjacent parts. By reason of this
God hath constructed a covering for the brain of many bones; and
just as when one builds a house, he lays on a roof, and tiles upon
the upper part, so God hath placed these bones above upon the head,
and hath provided that the hairs should shoot forth, and serve as a
kind of cap for it.
9. The very same thing also He hath done with
regard to the heart. For inasmuch as the heart has preeminence over
all the members in our body, and that the supreme power over our
whole life is entrusted to it, and death happens when it receives
but a slight blow; He hath fenced it about on every side with stiff
and hard bones, surrounding it by the protection of the
breast-bone1487
before,
and the blade-bones1488
behind. And what He did with
respect to the membranes of the brain, He hath done in this
instance also. For in order that it might not be rubbed and pained
in striking against the hard bones which encompass it, in the
throbbing and quick pulsation to which it is subject in anger and
similar affections, He both interposed many membranes there, and
placed the lungs by the
side of it to act the part of a soft bed to these pulsations, so
that the heart may break its force on these without sustaining
injury or distress.
But why do I speak of the heart, and of the brain,
when if any one will investigate even the very nails, he will see
the manifold wisdom of God displayed in these; as well by their
form, as by their substance and position. I might also have
mentioned why our fingers are not all equal, and many other
particulars besides; but to those who are inclined to attend, the
wisdom of God Who created us, will be sufficiently clear from what
has been said. Wherefore, leaving this department to be
investigated with diligence by those who are desirous of the task,
I shall turn myself to another objection.
10. There are many forsooth, who, besides what
has been already referred to, bring forward this objection. If man
be the king of the brutes, why have many animals an advantage over
him in strength, agility, and fleetness? For the horse is swifter,
the ox is more enduring, the eagle is lighter, and the lion
stronger, than man. What then have we to reply to this argument?
Thus much; that from that circumstance we may especially discern
the wisdom of God and the honour which He has put upon us. A horse,
it is true, is swifter than man, but for making dispatch on a
journey, the man is better fitted than the horse. For a horse,
though the very swiftest and strongest that may be, can scarcely
travel two hundred stadia in a day;1489
| 1489 He must mean for a continuance, as the stadium was
rather less than our furlong. The word harnessing, ὑποζεύξας, seems to
imply a vehicle. It is very likely that the persons mentioned had
not the advantage of relays of draught horses. Some read here “a
thousand,” for “two thousand;” see note of Ducæus. | but a man, harnessing a number of
horses in succession, will be able to accomplish a distance of two
thousand stadia. Thus, the advantage which swiftness affords to the
horse, intelligence and art afford to the man in a much greater
excess. The man, it is true, has not feet so strong as the other,
but then he has those of the other which serve him as well as his
own. For not one of the brutes has ever been able to subjugate
another to his own use; but man has the range of them all; and by
that variety of skill which is given him of God, makes each of the
animals subservient to the employment best suited to him. For if
the feet of men had been as strong as those of horses, they would
have been useless for other purposes, for difficult ground, for the
summits of mountains, for climbing trees; for the hoof is usually
an impediment to treading in such places. So that although the feet
of men are softer than theirs, they are still adapted to more
various uses, and are not the worse for their want of strength,
while they have the power of the horse ministering to their aid,
and at the same time they have the advantage over him in variety of
tread. Again, the eagle has his light pinion; but I have reason and
art, by which I am enabled to bring down and master all the winged
animals. But if thou wouldest see my pinion too, I have one much
lighter than he; one which can soar, not merely ten or twenty
stadia, or even as high as heaven, but above heaven itself, and
above the heaven of heavens; even to “where Christ sitteth at the
right hand of God!”1490
11. Again, the irrational animals have their weapons
in their own body; thus, the ox has his horns; the wild boar his
tusks; the lion his claws. But God hath not furnished the nature of
my body with weapons, but hath made these to be extraneous to it,
for the purpose of shewing that man is a gentle animal; and that I
have not always occasion to use my weapons, for from time to time I
lay these aside, and from time to time resume them. In order then
that I might be free and unfettered in this matter, not being at
all times compelled to carry my weapons, He hath made these to be
separate from my nature. For it is not only in our possessing a
rational nature that we surpass the brutes, but we also excel them
in body. For God has made this to correspond with the soul’s
nobility, and fitted to execute its commands. He has not, indeed,
made the body such as it is, without reason; but such as it ought
to be, as having to minister to a rational soul; so that if it were
not such as it is, the operations of the soul would be greatly
impeded: and this is manifest from diseases. For if this nice
adjustment of the body be diverted from its proper condition in
ever so small a degree, many of the soul’s energies are impeded;
as, for instance, if the brain should become too hot, or too cold.
So that from the body it is easy to see much of the Divine
Providence, not only because He made it at first better than it is
at present; nor because even now He hath changed it for a useful
purpose, but also because He will raise it again to much greater
glory.
12. But, if thou art desirous to learn in a
different way what wisdom God hath shewn respecting the body, I
will mention that by which Paul seems most especially to be
constantly struck. But what is this? That He
hath made the members to excel one another,
though not in the same things? Some He hath appointed to surpass
the rest in beauty, and some in strength. Thus, the eye is
beautiful, but the feet are stronger. The head is honourable, but
it cannot say to the feet, “I have no need of you.”1491
And this
may be seen too with regard to irrational animals; and the same in
all the relations of life. The king, for instance, has need of his
subjects, and the subjects of the king; just as the head has need
of the feet. And again, as to brutes; some are more powerful than
the rest; and some more beautiful. Some there are that delight us;
some that nourish; and some that clothe us. Thus the peacock
delights; and fowls and swine nourish; sheep and goats provide us
clothing; and the ox and ass share our labours. There are also
others which provide us with none of these, but which call our
powers into active exercise. Thus the wild animals increase the
strength of the hunters; and instruct our race by the fear which
they inspire, and render us more cautious; and for medical
purposes, they supply no small contributions from their bodies.1492
So that if
any one say to thee, “How art thou a lord of the brutes, whilst
afraid of the lion?” Answer him, “Things were not ordered in
this manner at the beginning, when I was in favour with God, when I
dwelt in Paradise. But when I had offended my Master, I fell under
the power of those who were my servants! Yet not even now entirely;
since I possess an art by which I overcome the wild animals.” So
also it happens in great houses; the sons, while they are yet under
age, are afraid of many of the servants; but when they have done
amiss, their dread is greatly heightened. And this we may say also
of serpents, and scorpions, and vipers; that they are formidable to
us by reason of sin.
13. And not only as it regards our body, and
the various states of life, is this diversity observable; nor is it
confined to brutes; but it may be seen also in trees; and the
meanest of them may be observed to have an excellence above those
which are greater; so that all things are not alike in all, that
all may be necessary to us; and that we may perceive the manifold
wisdom of the Lord. Do not then lay blame on God on account of the
body’s corruptibleness, but for this the rather do Him homage,
and admire Him for His wisdom and His tender care; His wisdom, that
in so corruptible a body He hath been able to display such harmony;
His tender care that for the benefit of the soul He hath made it
corruptible, that He might repress her vanity, and subdue her
pride! Why then did He not make it thus from the beginning, asks
some one? It was, I reply, to justify Himself before thee by these
very works; and as much as to say by the result itself, “I called
thee to greater honour, but thou didst constitute thyself unworthy
of the gift, banishing thyself from Paradise! Nevertheless, I will
not even now despise thee, but I will correct thy sin, and bring
thee back1493
to heaven.
Therefore for thine own sake, I have permitted thee so long to
decay and suffer corruption, that in the fulness of time the
discipline of thy humility might be established; and that thou
mightest never more resume thy former conceit.
14. For all these things then let us give
thanks to God who loveth man; and for His tender care over us,
render Him a recompense, that will also be profitable to ourselves;
and as regards the commandment which I so frequently discourse of
to you, let us use our utmost diligence! For I will not desist from
the exhortation until ye are amended: seeing that what we aim at is
not that we may address you seldom or frequently, but that we may
continue speaking till we have persuaded you. To the Jews when God
said by the prophet, “If ye fast for strife and debate, to what
purpose do ye fast for me?”1494
And by us He saith to you, “If
ye fast unto oaths and perjuries, to what purpose do ye fast? For
how shall we behold the sacred Passover? How shall we receive the
holy Sacrifice? How shall we be partakers of those wonderful
mysteries by means of the same tongue with which we have trampled
upon God’s law, the same tongue with which we have contaminated
the soul? For if no one would dare to receive the royal purple with
filthy hands, how shall we receive the Lord’s Body with a tongue
that has become polluted! For the oath is of the wicked one, but
the Sacrifice is of the Lord. “What communion then hath light
with darkness, and what concord hath Christ with Belial?”1495
15. That ye are desirous, indeed, to be rid of
this impiety, I know well; but since each man may not be able
easily to accomplish this by himself, let us enter into
fraternities and partnerships in this matter; and as the poor do in
their feasts,1496
| 1496 See on Rom. xiii. 14, Hom. XXIV., where St.
Chrysostom recommends sober conversation at such meetings. | when each
one alone would not be able to furnish a complete banquet; when
they all meet together, they each
bring their contribution to the feast; so also
let us act. Inasmuch as we are of ourselves too listless, let us
make partnerships with each other, and pledge ourselves to
contribute counsel, and admonition, and exhortation, and rebuke and
reminiscence, and threatening; in order that from the diligence of
each we may all be amended. For seeing that we observe the affairs
of our neighbour more sharply than we do our own, let us be
watchful of the safety of others, and commit the guardianship of
ourselves to them; and let us engage in this pious rivalry, to the
end that thus becoming superior to such an evil habit, we may come
with boldness to this holy feast; and be partakers of the holy
Sacrifice, with a favourable hope and a good conscience; through
the grace and lovingkindness of our Lord Jesus Christ, by whom and
with whom, be glory to the Father, with the Holy Spirit, for ever
and ever. Amen.E.C.F. INDEX & SEARCH
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