Homily
XXVI.
2 Cor. xii. 1
It is not expedient for me doubtless to
glory,970
| 970 [A better text of this verse is given in the
Revised Version—“I must needs glory, though it is not
expedient.” C.] |
[for] I
will come to visions and revelations of the Lord.
What is this? Doth
he who has spoken such great things say, [It is not expedient]
“doubtless to glory?” as if he had said nothing? No; not as
if he had said nothing: but because he is going to pass to
another species of boasting, which is not intended indeed by so
great a reward, but which to the many (though not to careful
examiners) seems to set him off in brighter colors971
, he says,
“It is not expedient for me doubtless to
glory.” For truly
the great grounds of boasting were those which he had recounted,
those of his
trials; he has however other things also to tell of,
such as concern the revelations, the unspeakable
mysteries. And
wherefore, says he, “It is not expedient for me?” he means,
‘lest it lift me up to
pride.’ What sayest thou? For if
thou speak not of them, yet dost thou not know of them? But our
knowing of them ourselves doth not lift us up so much as our
publishing them to others. For it is not the
nature of good
deeds
that useth to lift a man up, but their being witnessed to, and
known of, by the many. For this cause therefore he saith, “It
is not expedient for me;” and, ‘that I may not implant too
great an idea of me in those who hear.’ For those men indeed,
the false
apostles, said even what was not true about themselves;
but this man hides even what is true, and that too although so
great necessity
lies upon him, and says, “It is not expedient for
me;” teaching one and all even to superfluity
972
| 972 ἐκ
πολλῆς πέριουσὶας. |
to
avoid any thing of the sort.
For this thing
973
is attended
with no
advantage, but even with harm, except there be some
necessary and useful reason which induceth us thereto. Having
then spoken of his perils,
trials,
snares, dejections, shipwrecks,
he passeth to another species of boasting, saying,
Ver. 2, 3. “I knew a man,
fourteen years ago (whether in the body, I know not; or out of the
body, I know not: God knoweth;) such an one caught up even to the
third heaven. And I know how that he was caught up into Paradise,
(whether in the body, I know not; or out of the body, I know not;)
and heard unspeakable words, which it is not lawful974
for a man to
utter. On behalf of such an one will I
glory: but on mine own
behalf I will not
glory.”
Great indeed was this revelation. But this
was not the only one: there were many others besides, but he
mentions one out of many. For that there were many, hear what he
says: “Lest I should be exalted overmuch through the exceeding
greatness of the revelations.” ‘And yet,’ a man may say,
‘if he wished to conceal them, he ought not to have given any
intimation975
whatever or
said any thing of the sort; but if he wished to speak of them, to
speak plainly.’ Wherefore then is it that he neither spoke
plainly nor kept
silence? To show by this
976
| 976 Or, ‘in this instance.’ |
also that he resorts to the thing
unwillingly. And therefore also he has stated the time,
“fourteen years.” For he does not mention it without an
object, but to show that he who had refrained for so long a time
would not now have spoken out, except the necessity for doing so
had been great. But he would have still kept
silence, had he not
seen the
brethren perishing. Now if
Paul from the very beginning
was such an one as to be
counted worthy of such a revelation, when
as yet he had not
wrought such good works; consider what he must
have grown to in fourteen years. And observe how even in this
very matter he shows modesty, by his saying some things, but
confessing that of others he is ignorant. For that he was caught
up indeed, he declared, but whether “in the body” or “out of
the body” he says he does not know. And yet it would have been
quite enough, if he had told of his being caught up and had been
silent [about the other]; but as it is, in his modesty he adds this
also. What then? Was it the
mind that was caught up and the
soul, whilst the body remained dead? or was the body caught up? It is
impossible to
tell. For if
Paul who was caught up and whom things unspeakable,
so many and so great, had befallen was in ignorance, much more
we. For, indeed, that he was in
Paradise he knew, and that he was
in the third
heaven he was not ignorant, but the manner he knew not
clearly. And see from yet another consideration how free he is
from
pride. For in his narrative about “the city of the
Damascenes” (
2 Cor. xi.
32.) he confirms what he
says, but here not; for it was not his aim to establish this fact
strongly, but to mention and intimate it only. Wherefore also he
goes on to say, “Of such an one will I
glory;” not meaning that
he who was caught up was some other person, but he so frames his
language in the
best manner he possibly could, so as at once to
mention the fact, and to
avoid speaking of himself openly. For
what sequence would there be in bringing some one else forward,
when discoursing about himself? Wherefore then did he so put
it? It was not all one to say, ‘I was caught up,’ and, “I
knew one that was caught up;” and ‘I will
glory of myself,’
and, “I will
glory of such an one.” Now if any should say,
‘And how is it possible to be caught up without a body?’ I will
ask him, ‘How is it possible to be caught up with a body?’ for
this is even more inexplicable than the other, if you
examine by
reasonings and do not give place to
faith.
[2.] But wherefore was he also caught up? As I
think, that he might not seem to be inferior to the rest of the
Apostles. For since they had companied with Christ, but Paul had
not: He therefore caught up unto glory him also. “Into
Paradise.” For great was the name of this place, and it was
everywhere celebrated. Wherefore also Christ said, “To-day thou
shalt be with Me in Paradise.” (Luke xxiii. 43.)
“On behalf of such an one will I glory?”
wherefore? For if another were caught up, wherefore dost thou
glory? Whence it is evident that he said these things of
himself. And if he added, “but of myself I will not glory,”
he says nothing else than this, that, ‘when there is no
necessity, I will say nothing of that kind fruitlessly and at
random;’ or else he is again throwing obscurity over977
what he had
said, as
best he might. For that the whole
discourse was about
himself, what follows also clearly shows; for he went on to
say,
Ver. 6.
“But if I should even desire to glory, I shall not be foolish;
for I shall speak the truth.”
How then saidst thou before, “Would that ye could
bear with me a little in my foolishness;” (Chap. xi.
1.) and, “That which I
speak, I speak not after the Lord, but as it were foolishly;”
(Chap. xi. 17.) but here, “Though I should
even desire to glory, I shall not be foolish?” Not in regard of
glorying, but of lying; for if glorying be foolishness, how much
more lying?
It is then with regard to this that he says, “I
shall not be foolish.” Wherefore also he added,
“For I shall speak the truth; but I forbear,
lest any man should account of me above that which he seeth978
| 978 Rec. text, ‘seeth me.’ |
, or that he
heareth from me.” Here you have the acknowledged reason; for
they even deemed them to be gods, on account of the greatness of
their
miracles. As then in the case of the
elements,
God hath
done both things, creating them at once
weak and glorious; the one,
to
proclaim His own
power; the other, to prevent the error of
mankind979
| 979 i.e., in worshiping them. |
: so truly
here also were they both wonderful and
weak, so that by the facts
themselves were the
unbelievers instructed. For if whilst
continuing to be wonderful only and giving no
proof of
weakness,
they had by words tried to draw away the many from conceiving of
them more than the
truth; not only would they have nothing
succeeded, but they would even have brought about the contrary.
For those dissuasions in words would have seemed rather to spring
of
lowliness of
mind, and would have caused them to be the more
admired. Therefore in act and by
deeds was their
weakness
disclosed. And one may see this exemplified in the men who lived
under the old dispensation. For
Elias was wonderful, but on one
occasion he stood
convicted of
faint-heartedness; and
Moses was
great, but he also fled
980
under the influence of the same
passion. Now such things befel them, because
God stood aloof and
permitted their human
nature to stand confessed. For if because
he led them out they said, ‘Where is
Moses?’ what would they
not have said, if he had also led them in? Wherefore also [
Paul]
himself says, “I forbear, lest any should account of me.” He
said not, ‘say of me,’ but, “lest any should even account of
me” beyond my
desert.’ Whence it is evident from this also
that the whole
discourse relates to himself. Wherefore even when
he began, he said, “It is not expedient for me doubtless to
glory,” which he would not have said, had he been going to speak
the things which he said of another man. For wherefore is it
“not expedient to
glory” about another? But it was himself
that was
counted worthy of these things; and therefore it is that
he goes on to say,
Ver. 7.
“And that I should not be exalted overmuch, through the exceeding
greatness of the revelations,
there was given to me a thorn in the flesh, a messenger of Satan,
to buffet me.”
What sayest thou? He that counted not the
kingdom to be any thing; no, nor yet hell in respect of his longing
after Christ; did he deem honor from the many to be any thing, so
as both to be lifted up and to need that curb continually? for he
did not say, ‘that he “might” buffet981
me,’ but “that he” may
“buffet
982
me.” Yet
who is there would say this? What then is the meaning of what is
said? When we have explained what is meant at all by the
“
thorn,” and who is this “messenger of
Satan,” then will we
declare this also. There are some then who have said that he
means a
kind of
pain in the head which was
inflicted of the
devil;
but
God forbid! For the body of
Paul never could have been given
over to the
hands of the
devil, seeing that the
devil himself
submitted to the same
Paul at his mere bidding; and he set him
laws
and bounds, when he
delivered over the fornicator for the
destruction of the
flesh, and he
dared not to
transgress them.
What then is the meaning of what is said? An
adversary is called,
in the Hebrew,
Satan; and in the third Book of Kings the Scripture
has so termed such as were
adversaries; and speaking of
Solomon,
says, ‘In his days there was no
Satan,’ that is, no
adversary,
enemy, or opponent. (
1 Kings v. 4.) What he says then is
this:
God would not permit the
Preaching to progress, in order to
check our high thoughts; but permitted the
adversaries to set upon
us. For this indeed was enough to pluck down his high thoughts;
not so that, pains in the head. And so by the “messenger of
Satan,” he means
Alexander the coppersmith, the party of
Hymenæus and Philetus, all the
adversaries of the word; those who
contended with and
fought against him, those that cast him into a
prison, those that beat him, that led him away to
death983
; for they
did
Satan’s
business. As then he calls those
Jews children of
the
devil, who were imitating his
deeds, so also he calls a
“messenger of
Satan” every one that opposeth. He says
therefore, “There was given to me a
thorn to buffet me;” not as
if
God putteth arms into such men’s
hands,
God forbid! not that
He doth chastise or
punish, but for the time alloweth and
permitteth them.
984
| 984 [Chrysostom’s view of this peculiar trial
of the Apostle, although held by most of the Greek fathers and by
some eminent scholars of later ages (Erasmus, Calvin, Fritzsche,
Reiche, etc.) does not seem satisfactory. There was nothing
peculiar to Paul in the trials and temptations incident to the
Apostolic office, for they were shared by all his companions, nor
do they seem to be properly expressed by “a stake in the
flesh,” or as some prefer to render “for the flesh,”
which naturally suggests that the affliction was a bodily ailment,
something that caused pain and made the discharge of his duties
burdensome. Bp. Lightfoot (Com. on Galatians, pp. 186, 187)
suggests that the circumstances imply that the malady was acute and
severe; that it was in some way humiliating as intended to check
spiritual pride; that as a grievous hindrance to the Gospel it was
a trial to his constancy and resolution; that it was of such a
nature that it could not be concealed from others; and that it was
continuous or recurrent. All attempts to define it more
closely—Chrysostom on this page mentions one, “pains in the
head”—fail as being purely conjectural. But the fullest
knowledge on the subject however it might gratify curiosity could
add nothing to the instructiveness of the case as it stands. That
the most honored of all philanthropists, the chiefest of the
twelve, the most distinguished of Christ’s followers should
require to be buffeted with such a chronic bodily ailment; that the
most earnest prayers could not succeed in securing its removal; and
yet that grace was bestowed on him to bear it, and bestowed in such
measure that he could even rejoice in what was painful and glory in
infirmities, is a lesson of Christian experience that has been full
of comfort and edification in all ages of the church. To this we
owe the noble Christian paradox which to myriads of burdened souls
has been a well-spring of comfort and peace, When
I am weak, then am I strong. C.] |
[3.] Ver. 8. “Concerning this thing I
besought the Lord thrice.”
That is, oftentimes. This also is a mark of great
lowliness of mind, his not concealing that he could not bear those
insidious plottings, that he fainted under them and was reduced to
pray for deliverance.
Ver. 9.
“And He said unto me, My grace is sufficient for thee; for my
power is made perfect in weakness.”
That is to say, ‘It is sufficient for thee that
thou raisest the dead, that thou curest the blind, that thou
cleansest lepers, that thou workest those other miracles; seek not
also exemption from danger and fear and to preach without
annoyances. But art thou pained and dejected lest it should seem
to be owing to My weakness, that there are many who plot against
and beat thee and harass and scourge thee? Why this very thing
doth show My power. “For My power,” He saith, “is made
perfect in weakness,” when being persecuted ye overcome your
persecutors; when being harassed ye get the better of them that
harass you; when being put in bonds ye convert them that put you in
bonds. Seek not then more than is needed.’ Seest thou how he
himself assigns one reason, and God another? For he himself says,
“Lest I should be exalted overmuch, there was given to me a
thorn;” but he says that God said He permitted it in order to
show His power. ‘Thou seekest therefore a thing which is not
only not needed, but which also obscureth the glory of My
power.’ For by the words, “is sufficient for thee,” He
would signify this, that nothing else need be added, but the whole
was complete. So that from this also it is plain that he does not
intend pains in the head; for in truth they did not preach when
they were sick, for they could not preach when ill; but that
harassed and persecuted, they overcame all. ‘After having heard
this then,’ he says,
“Most gladly therefore will I glory in my
weaknesses.” For that they may not sink down, when those false
Apostles are glorying over their contrary lot985
and these are suffering
persecution, he shows that he shineth all the brighter for
this, and that thus the
power
of
God shines forth the rather, and what happens is just matter for
glorying. Wherefore he says, “Most gladly therefore will I
glory.” ‘Not as therefore sorrowing did I speak of the things
which I enumerated, or of that which I have just now said, “there
was given to me a
thorn;” but as priding myself upon them and
drawing to myself greater
power.’ Wherefore also he adds,
“That the strength of Christ may rest upon
me.” Here he hints at another thing also, namely, that in
proportion as the trials waxed in intensity, in the same proportion
the grace was increased and continued.
Ver. 10. “Wherefore I take
pleasure in many weaknesses.”986
| 986 Rec. text ‘in weaknesses.’ |
Of what sort? tell me. “In
injuries, in persecutions, in necessities, in
distresses.”
Seest thou how he has now revealed it in the
clearest manner? For in mentioning the species of the infirmity
he spake not of fevers, nor any return987
of that sort, nor any other bodily
ailment, but of “injuries, persecutions,
distresses.” Seest
thou a single-
minded soul? He longs to be
delivered from those
dangers; but when he heard
God’s answer that this befitteth not,
he was not only not sorry that he was disappointed of his prayer,
but was even
glad. Wherefore he said, “I take
pleasure,” ‘I
rejoice, I long, to be
injured,
persecuted,
distressed for
Christ’s sake.’ And he said these things both to check those,
and to raise the spirits of these that they might not be
ashamed at
Paul’s sufferings. For that ground
988
was enough to make them shine
brighter than all men. Then he mentions another reason
also.
“For when I am weak, then am I strong.” ‘Why
marvellest thou that the power of God is then conspicuous? I too
am strong “then;”’ for then most of all did grace come upon
him. “For as His sufferings abound, so doth our consolation
abound also.” (Chap. i. 5.)
[4.] Where affliction is, there is also
consolation; where consolation, there is grace also. For instance
when he was thrown into the prison, then it was he wrought those
marvellous things; when he was shipwrecked and cast away upon that
barbarous country, then more than ever was he glorified. When he
went bound into the judgment-hall, then he overcame even the
judge. And so it was too in the Old Testament; by989
their
trials
the
righteous flourished. So it was with the three
children, so
with Daniel, with
Moses, and
Joseph; thence did they all shine and
were
counted worthy of great
crowns. For then the
soul also is
purified, when it is
afflicted for
God’s sake: it then
enjoys
greater assistance as needing more help and worthy of more
grace.
And truly, before the
reward which is proposed to it by
God, it
reaps a
rich harvest of good things by becoming philosophic. For
affliction rends
pride away and prunes out all listlessness and
exerciseth
990
unto
patience: it revealeth the meanness of human things and leads
unto much philosophy. For all the passions give way before it,
envy, emulation,
lust, rule,
991
desire of
riches, of
beauty992
,
boastfulness,
pride,
anger; and the whole remaining swarm of these
distempers. And if thou desirest to see this in actual working, I
shall be able to show thee both a single individual and a whole
people, as well under
affliction as at ease; and so to
teach thee
how great
advantage cometh of the one, and how great listlessness
from the other.
For the people of the Hebrews, when they were
vexed and persecuted, groaned and besought God, and drew down upon
themselves great influences993
from above: but when they
waxed
fat, they kicked. The Ninevities again, when they were in the
enjoyment of
security, so exasperated
God that He threatened to
pluck up the entire city from its
foundations: but after they had
been humbled by that
preaching, they displayed all
virtue994
. But if
thou wouldest see also a single individual, consider
Solomon. For
he, when deliberating with
anxiety and
trouble concerning the
government of that
nation, was vouchsafed that vision: but when
he was in the enjoyment of luxury, he slid into the very
pit of
iniquity. And what did his
father? When was he admirable and
passing belief? Was it not when he was in
trials? And
Absalom,
was he not sober-
minded, whilst still an exile; but after his
return, became both tyrannical and a parricide? And what did
Job? He indeed shone even in prosperity, but showed yet brighter
after his
affliction. And why must one speak of the old and
ancient things? for if one do but
examine our own
state at present,
he will see how great is the
advantage of
affliction. For now
indeed that we are in the enjoyment of
peace, we are become supine,
and lax
995
and have
filled the
Church with countless evils; but when we were
persecuted, we were more sober-
minded, and kinder, and more
earnest, and more ready as to these
assemblies and as to hearing.
For what
fire is to
gold, that is
affliction unto
souls; wiping
away
filth, rendering men
clean, making them bright and shining.
It leadeth unto the
kingdom, that unto
hell. And therefore the
one way is broad, the other narrow. Wherefore also, He
Himself said, “In the
world ye shall have
tribulation,” (
John xvi. 33.) as though he were
leaving some great good behind unto us. If then thou art a
disciple,
travel thou the straight and narrow way, and be not
disgusted nor
discouraged.
996
For even if thou be not
afflicted
in that way; thou must inevitably be
afflicted on other grounds, of
no
advantage to thee. For the envious man also, and the
lover of
money, and he that burneth for an
harlot, and the vainglorious, and
each one of the
rest that follow whatsoever is
evil, endureth many
disheartenings and
afflictions, and is not less
afflicted than they
who
mourn. And if he doth not
weep nor
mourn, it is for
shame and
insensibility: since if thou shouldest look into his
soul, thou
wilt see it filled with countless waves. Since then whether we
follow this way of
life or that, we must needs be
afflicted:
wherefore choose we not this way which along with
affliction
bringeth
crowns innumerable? For thus hath
God led all the
saints
through
affliction and
distress, at once doing them service, and
securing the
rest of men against entertaining a higher opinion of
them than they deserve. For thus it was that idolatries
gained
ground at first; men being held in admiration beyond their
desert. Thus the
Roman senate decreed Alexander997
to be the thirteenth
God, for it
possessed the privilege of electing and enrolling Gods. For
instance, when all about
Christ had been
reported, the
ruler of the
nation998
| 998 See Tertull. Apol. Oxf. Trans. p. 13.
and note. Justin Martyr mentions Pilate’s Report. Eusebius,
Hist. Eccles. ii. 2. gives the same account as from
Tertullian, which Chrysostom here gives. |
sent to
inquire, whether they would be pleased to
elect Him also a
God.
They however refused their consent, being
angry and indignant that
previous to their vote and
decree, the
Power of the Crucified
flashing abroad had won over the whole
world to its own
worship.
But thus it was ordered even against their will that the
Divinity
of
Christ was not proclaimed by man’s
decree, nor was He
counted
one of the many that were by them elected. For they
counted even
boxers to be Gods, and the favorite of Hadrian; after whom the city
Antinous is named. For since
death testifies against their
moral
nature, the
devil invented another way, that of the
soul’s
immortality; and mingling therewith that excessive
flattery, he
seduced many into impiety. And observe what
wicked artifice.
When we advance that
doctrine for a good purpose, he overthrows our
words; but when he himself is desirous of framing an argument for
mischief, he is very
zealous in setting it up. And if any one
ask, ‘How is
Alexander a
God? Is he not dead? and miserably
too?’ ‘Yes, but the
soul is
immortal?’ he replies. Now
thou arguest and philosophizest for immortality, to detach men from
the
God Who is over all: but when we declare that this is
God’s
greatest
gift, thou persuadest thy dupes that men are low and
grovelling, and in no better case than the brutes. And if we say,
‘the Crucified lives,’ laughter follows immediately: although
the whole
world proclaims it, both in old time and now; in old time
by
miracles, now by
converts; for truly these successes are not
those of a dead man: but if one say, ‘
Alexander lives,’ thou
believest, although thou hast no
miracle to allege.
[5.] ‘Yes,’ one replies; ‘I have; for when
he lived he wrought many and great achievements; for he subdued
both nations and cities, and in many wars and battles he conquered,
and erected trophies.’
If then I shall show [somewhat] which he when
alive never dreamed of, neither he, nor any other man that ever
lived, what other proof of the resurrection wilt thou require?
For that whilst alive one should win battles and victories, being a
king and having armies at his disposal, is nothing marvelous, no,
nor startling or novel; but that after a Cross and Tomb one should
perform such great things throughout every land and sea, this it is
which is most especially replete with such amazement, and proclaims
His divine and unutterable Power. And Alexander indeed after his
decease never restored again his kingdom which had been rent in
pieces and quite abolished: indeed how was it likely he, dead,
should do so? but Christ then most of all set up His after He was
dead. And why speak I of Christ? seeing that He granted to His
disciples also, after their deaths, to shine? For, tell me, where
is the tomb of Alexander? show it me and tell me the day on which
he died. But of the servants of Christ the very tombs are
glorious, seeing they have taken possession of the most loyal city;
and their days are well known, making festivals for the world.
And his tomb even his own people know not, but this man’s999
the very
barbarians know. And the
tombs of the
servants of the Crucified
are more splendid than the
palaces of kings; not for the size and
beauty of the
buildings, (yet even in this they
surpass them,) but,
what is
far more, in the
zeal of those who
frequent them. For he
that wears the
purple himself goes to embrace those
tombs, and,
laying aside his
pride, stands begging the
saints1000
| 1000 This passage should have been mentioned in
the note at the end of Hom. vi. on the Statues. Tr. p. 134. See
also on Statues, Hom. i. Tr. p. 4. and on Rom. xvi. 5. Hom.
xxxi. Tr. p. 486. Compare also St. Augustine, ‘On Care for
the Dead,’ where he discusses the question, whether burial at
a Martyr’s Memorial is preferable. |
to be his
advocates with
God, and he that hath the
diadem implores the
tent-
maker and the fisherman, though dead, to be his patrons.
Wilt thou
dare then, tell me, to
call the
Lord of these dead; whose
servants
even after their
decease are the patrons of the kings of the
world? And this one may see take place not in
Rome only, but in
Constantinople also. For there also Constantine the Great, his
son considered he should be honoring with great
honor, if he buried
him in the
porch of the fisherman; and what porters are to kings in
their
palaces, that kings are at the
tomb to fisherman. And these
indeed as lords of the place occupy the inside, whilst the others
as though but sojourners and neighbors were
glad to have the
gate
of the
porch assigned them; showing by what is done in this
world,
even to the
unbelievers, that in the Resurrection the fisherman
will be yet more their superiors. For if here it is so in the
burial [of each], much more will it in the resurrection. And
their rank is interchanged; kings assume that of
servants and
ministers, and subjects the
dignity of kings, yea rather a brighter
still. And that this is no piece of
flattery, the
truth itself
demonstrates; for by those these have become more illustrious.
For
far greater
reverence is paid to these
tombs than to the other
royal sepulchres; for there indeed is profound solitude, whilst
here there is an immense concourse. But if thou wilt compare
these
tombs with the
royal palaces, here again the
palm remains
with them. For there indeed there are many who keep off, but here
many who invite and draw to them
rich,
poor, men,
women,
bond,
free; there, is much
fear; here,
pleasure unutterable. ‘But,’
saith one, ‘it is a sweet sight to look on a king covered with
gold and
crowned, and standing by his side, generals, commanders,
captains of
horse and
foot, lieutenants.’ Well, but this of
ours is so much grander and more awful that that must be judged,
compared with it, to be stage scenery
1001
and
child’s play. For the
instant thou hast stepped across the threshhold, at once the place
sends up thy thoughts to
heaven, to the King above, to the
army of
the
Angels, to the lofty
throne, to the unapproachable
glory. And
here indeed He hath put in the
ruler’s
power, of his subjects to
loose one, and
bind another; but the
bones of the
saints possess no
such
pitiful and mean
authority, but that which is
far greater.
For they summon
demons and put them to the
torture, and loose from
those bitterest of all
bonds, them that are bound. What is more
fearful than this tribunal? Though no one is seen, though no one
piles the sides of the
demon, yet are there
cries, and tearings
1002
, lashes,
tortures, burning
tongues, because the
demon cannot
endure that
marvellous
power. And they that once wore bodies, are victorious
over bodiless powers; [their]
dust and
bones and
ashes rack those
invisible natures. And therefore in
truth it is that none would
ever
travel abroad to see the
palaces of kings, but many kings and
have often
traveled to see this
spectacle. For the Martyries
1003
| 1003 μαρτυρία. See
Bingham’s Antiquit. book viii. ch. 1. p. 8. [The name
given to a church erected over the grave of a Martyr.] |
of the
saints exhibit outlines and symbols of the
judgment to come; in
that
demons are
scourged, men chastened and
delivered. Seest thou
the
power of
saints, even dead? seest thou the
weakness of
sinners,
even living?
Flee then
wickedness, that thou mayest have
power
over such; and
pursue virtue with all thy might. For if the case
be thus here, consider what it will be in the
world to come. And
as being evermore
possessed with this
love, lay hold on the
life
eternal; whereunto may we all attain, through the
grace and
love
towards men of our
Lord Jesus Christ, with Whom to the
Father
together with the Holy
Ghost, be glory, might, honor, now and ever,
and world without end. Amen.
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