25 BAOONAH matines LUKE 13:5-10

http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_09_sermons_89_98.htm#Sermon98
PARABLE OF THE FIG TREE
EXPLANATION BY SAINT CYRIL I
SERMON XCVI.
13:6-9. And He spoke this parable. A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, but found none. Then said he unto the dresser of his vineyard, Lo, three years indeed I come seeking fruit on this fig-tree, and find none. Out it down therefore: why does it make the ground also barren? But he answered and said unto him, Lord, let it alone this year also: until I dig around it, and dung it: and if it bear fruit in the coming [year, well], and if not, you shall cut it down.

THE Psalmist shows the surpassing gentleness of Christ, the Saviour of us all, in these words; "Lord, what is man, that You art mindful of him, or the son of man, that You visit him?" For man upon earth, as far as his bodily nature is concerned, is dust and ashes: but he has been honoured by God, by having been made in His image and likeness: not in his bodily shape, that is, but rather because he is capable of being just and good, and fitted for all virtue. The Creator therefore takes care of him, as being His creature, and for the purpose of adorning the earth. For as the prophet Isaiah says; "He made it not in vain, but that it should be inhabited:"----inhabited of course by a rational animal, who can discern with the eyes of the mind the Creator and Artificer of the Universe, and glorify Him like the spirits that are above. Put because by the deceiving arts of the serpent he had turned aside unto wickedness, and was held fast by the chains of sin, and removed far from God, Christ, to enable him |447 once again to mount upwards, has sought him out, and fashioned him anew to what he was at first, and granted him repentance as the pathway to lead him unto salvation.

He proposes therefore a wise parable: but we ought perhaps first to explain what was the occasion which led to it, or what at all the necessity why He brought it forward.

There were therefore certain who told Christ, the Saviour of us all, that Pilate had put to death cruelly and without pity certain Galilaeans, and mingled their blood with their sacrifices. And others that the tower near Shiloh had fallen, and eighteen persons perished beneath the ruins. And afterwards referring to these things, Christ had said to His hearers; "Verily, I say unto you, that except you repent, you also shall in like manner perish." This was the head and root of the present parable, and that at which it was, as it were, aimed.

Now the outer sense of this passage needs not a single word for its explanation: but when we search into its inward and secret and unseen purport, it is, we affirm, as follows. The Israelites, after our Saviour's crucifixion, were doomed to fall into the miseries they deserved, Jerusalem being captured, and its inhabitants slaughtered by the sword of the enemy. Nor were they to perish thus only, but their houses were to be burnt with fire, and even the temple of God demolished. It is probable therefore that He likens the synagogue of the Jews to a fig tree; for the sacred Scripture also compares them to various plants: to the vine, for instance, and the olive, and even to a forest. For the prophet Jeremiah at one time says of Jerusalem, or rather of its inhabitants; "Israel is a vine with many branches." And again at another addressing it, he says; "The Lord has called your name a beautiful olive tree, well shaded in appearance: at its pruning time a fire was kindled in it: great was the tribulation that was upon it; its branches were destroyed." And another of the holy prophets, comparing it to Mount Lebanon, thus speaks; "Open your doors, O Lebanon, and the fire shall devour your cedars." For the forest that was in Jerusalem, even the people there, many as they were and innumerable, was destroyed as by fire. He takes therefore, as I said, the fig tree spoken of in the parable as a figure of the Jewish synagogue, that is, of the Israelites: and "three years," He says, "He |448 sought fruit upon it, and found none." By which, I think, are signified to us those three periods during which the Jewish synagogue bore no fruit. The first of these, one may say, was that in which Moses and Aaron and his sons lived: who served God, holding the office of the priesthood according to the law. The second was the period of Jeshua, the son of Nun, and the judges who succeeded him. And the third, that in which the blessed prophets flourished down to the time of John the Baptist During these periods Israel brought forth no fruit.

But I can imagine persons making to this the following objection; 'But lo! it did fulfil the service ordained by the law, and offered the sacrifices which consisted in the blood of victims and burning incense.' But to this we reply: that in the writings of Moses there was only a type of the truth, and a gross and material service: there was not as yet a service simple, pure, and spiritual, such as we affirm God chiefly loves, having so learnt of Christ, Who said; "God is a Spirit: and they that worship Him must worship Him in spirit and truth." As far therefore as regarded the good-will of the Father, and evidently that also of the Son, the service which consisted in shadows and types was unacceptable, being utterly without fruit in whatsoever appertains to a sweet spiritual savour. And therefore it was rejected: for so the Saviour teaches us, when saying to God the Father in heaven; "Sacrifice and offering You would not: and whole burnt offerings, and sin offerings You did not require." And again by the voice of Isaiah He says Himself to those who were seeking to fulfil it: "For who has required this at your hands? Tread My court no more: if you bring fine meal, it is in vain: incense is an abomination unto Me." How therefore can that which God hates and abominates be supposed to be the rational and spiritual fruit of the soul, and acceptable unto Him?

He says therefore, "Lo, three years do I come seeking fruit on this fig tree, and find none. Cut it down therefore: why does it make the ground also useless." As though He would say, Let the place of this barren fig tree be laid bare: for then there will come up or may be planted there some other tree. And this too was done:. for the multitude of the Gentiles was summoned into its room, and took possession of |449 the inheritance of the Israelites. It became the people of God; the plant of Paradise; a germ good and honourable; that knows how to bring forth fruit, not in shadows and types, but rather by a pure and perfectly stainless service, even that which is in spirit and in truth, as being offered to God, Who is an immaterial Being.

The owner then of the ground said, that the fig-tree, which during so long a time had been barren and without fruit, must be cut down. But the vinedresser, it says, besought him, saying; "Lord, let it alone this year also: until I dig around it and dung it: and if it bear fruit in the coming [year, well;] and if not, you shall cut it down."

Now it is necessary to inquire, who is to be understood by the vinedresser. If then any one choose to affirm that it is the angel who was appointed by God as the guardian of the synagogue of the Jews, he would not miss a suitable interpretation. For we remember that the prophet Zechariah wrote, that one of the holy angels stood offering supplications for Jerusalem, and saying, "O Lord Almighty, how long will You not have mercy upon Jerusalem, and on the cities of Judah; which You have abandoned, lo! for seventy years?" And it is written also in Exodus, that when the ruler of the land of the Egyptians with his warriors was pursuing after the Israelites, and was already upon the point of engaging with them in battle, the angel of God stood between the camp of the Israelites and of the Egyptians, and the one came not near the other all the night. There is therefore nothing unbefitting in supposing here also, that the holy angel who was the guardian of the synagogue offered supplications in its behalf, and prayed for a respite, if perchance yielding to better influence it might yet bring forth fruit.

But if any one should say that the vinedresser is the Son, this view also, has a reason on its side not unbefitting right arguments. For "He is our Advocate with the Father," "and our propitiation," and the husbandman of our souls, Who prunes away constantly whatever is to our hurt, and fills us with rational and holy seeds, that so we may bring forth for Him fruits: and so He spoke of Himself. " A sower went out to sow his seed."

And it in no respect militates against the glory of the |450 Son, that He assumes the character of the vinedresser: for the leather is Himself also found to have taken it, without being exposed to any blame for so doing. For the Son said to the holy apostles, " I am the Vine: you are the branches: My Father is the Husbandman." For the verbal expression must from time to time be made to accord with the suppositions which are laid down.

Let Him therefore be supposed to be the Advocate in our behalf: and He says, "Let it alone this year also, until I dig around it and dung it." And what then is this year? But plainly this fourth year, this time subsequent to those former periods, is that in which the Only-begotten Word of God became man, to stir up like some husbandman by spiritual exhortations the Israelites who had withered away in sin, digging round them, and warning them, to make them "fervent in spirit." For He repeatedly denounced against them destruction and ruin, wars and slaughters, burnings and captivities, and immitigable wrath: while, on the other hand, He promised, if they would believe on Him, and now at length become fruitful trees, that he would give them life and glory, the grace of adoption, the communion of the Holy Spirit, and the kingdom of heaven. But Israel was incapable of being taught even thus. It was still a barren fig tree, and continued so to be. It was cut down, therefore, that it might not make the ground useless: and in its stead there sprung up, as a fertile plant, the gentile church, beautiful, and fruit-bearing, deeply-rooted, and incapable of being shaken. For they have been counted as children unto Abraham, and have been ingrafted into the good olive-tree: for a root has been preserved, and Israel has not utterly perished.

But that it was doomed to be cut down, on account of its utter barrenness, the blessed John the Baptist also declared in these words; "Behold the axe is laid at the root of the trees: every tree therefore that brings not forth good fruit is hewn down, and cast into the fire." And one of the holy prophets also ... * * * * * |451

list of the patriarchs of Alexandria

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List of Coptic Orthodox Popes of Alexandria
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v • d • e

The following is a list of all the Coptic Orthodox Popes of Alexandria who have led the Coptic Orthodox Church of Alexandria and have succeeded the Apostle Mark the Evangelist in the office of Bishop of Alexandria, who founded the Church in the 1st century, and therefore marked the beginning of Christianity in Africa. It is one of the five ancient patriarchates of the early Church (designated as "equals" and called the Pentarchy).

The Coptic Orthodox Church of Alexandria is one of the Oriental Orthodox churches (not to be mistaken with the Byzantine Orthodox group of churches) and is presided over by the Pope and Patriarch of Alexandria who is the body's spiritual leader.

The Oriental Orthodox believe that they are the "One, Holy, Catholic, and Apostolic" Church of the ancient Christian creeds. Currently this position is held by His Holiness Pope Shenouda III, Pope of Alexandria and Patriarch of all Africa on the Holy See of St. Mark.

Contents [hide]
1 The title Pope
2 Coptic Orthodox Popes of Alexandria
3 References
4 External links

[edit] The title Pope
The title Pope has been first adopted by Pope Heraclas as the first Alexandrian Bishop to be known by this title. Papa has been the specific designation for the Archbishop of Alexandria, Patriarch of Egypt, and the See of Saint Mark, whose ecclessiastic title is, Papa Abba, the Abba stands for the devotion of all monastics, from Pentapolis in the West to Constantinople in the East, to his guidance. Abba is the most powerful designation, that for all Monks in the East to volanterily follow his spiritual authority, it should be assumed he was a bearer of Christ.

Historically, this office has held the title of Papa, Father in Coptic, since Papa Heracleus, 13th Alexandrine Patriarch (232-249 AD) was first to associate with the title three centuries before it was assumed by John I, the Roman Bishop (523- 526), who ratified the Alexandrian computation of the date of Easter. Bestowing the title on Rome's Pontiff did not strip it from Alexandria's, and the Roman Catholic Church recognizes this.[1]

For the Patriarchs of Alexandria prior to the schism after the Council of Chalcedon, see List of Patriarchs of Alexandria. For the patriarchs of the Byzantine Orthodox church after the split with the Oriental Orthodox church, see List of Greek Orthodox Patriarchs of Alexandria.

Note: Not all of the dates given are certain. Some of these dates disagree with those given in Coptic publications such as The English Katameros. In some cases this is due to publications errors which have been corrected. In other cases, calendar differences may have caused some confusion.

Note: Dioscorus I served as Patriarch of Alexandria since 444 until being deposed and exiled by the Council of Chalcedon in 451 but was still recognized as the Coptic Pope until his death in 454.

[edit] Coptic Orthodox Popes of Alexandria
1.Mark I (43-68)
2.Anianus (68-82)
3.Avilius (83-95)
4.Kedron (96-106)
5.Primus (106-118)
6.Justus (118-129)
7.Eumenes (131-141)
8.Markianos (142-152)
9.Celadion (152-166)
10.Agrippinus (167-178)
11.Julian (178-189)
12.Demetrius I (189-232)
13.Heraclas (232-248)
14.Dionysius (248-264)
15.Maximus (265-282)
16.Theonas (282-300)
17.Peter I (300-311)
18.Achillas (312-313)
19.Alexander I (313-326) First ecumenical Council occurred
vacant (326-328)
20.Athanasius I (328-339) Served as a Deacon for the First Council; became Pope of Alexandria
Gregory of Cappadocia (339-346), Arian Patriarch; not accepted by the adherents of the Nicene creed (and thus not counted by Coptic Orthodox, Byzantine Orthodox or Catholic lineages).
Athanasius I (restored) (346-373)
21.Peter II (373-380)
22.Timothy I (380-385) Second Ecumenical Council occurred
23.Theophilus I (385-412)
24.Cyril I (412-444) Third Ecumenical Council occurred
25.Dioscorus I (444-454) Fourth Ecumenical Council occurred/Schism between Oriental Orthodoxy and Dyophysitism
vacant (454-457)
26.Timothy II (457-477)
27.Peter III (477-490)
28.Athanasius II (490-496)
29.John I (496-505)
30.John II (505-516)
31.Dioscorus II (516-517)
32.Timothy III (517-535)
33.Theodosius I (535-567) Last to serve as Patriarch of the Copts and the Greeks
34.Peter IV (567-569)
35.Damian (569-605)
36.Anastasius (605-616)
37.Andronicus (616-622)
38.Benjamin I (622-661) Islam entered Egypt
39.Agatho (661-677)
40.John III (677-688)
41.Isaac (688-689)
42.Simeon I (689-701)
43.Alexander II (702-729)
44.Cosmas I (729-730)
45.Theodosius II (730-742)
46.Michael I (743-767)
47.Mina I (767-775)
48.John IV (776-799)
49.Mark II (799-819)
50.Jacob (819-830)
51.Simeon II (830)
52.Joseph I (831-849)
53.Michael II (849-851)
54.Cosmas II (851-858)
55.Shenouda I (859-880)
56.Michael III (880-907)
vacant (907-910)
57.Gabriel I (910-921)
58.Cosmas III (921-933)
59.Macarius I (933-953)
60.Theophilus II (953-956)
61.Mina II (956-974)
62.Abraham (975-978)
63.Philotheos (979-1003)
64.Zacharias (1004-1032)
65.Shenouda II (1032-1046)
66.Christodolos (1047-1077)
67.Cyril II (1078-1092)
68.Michael IV (1092-1102)
69.Macarius II (1102-1131)
70.Gabriel II (1131-1145)
71.Michael V (1145-1146)
72.John V (1147-1166)
73.Mark III (1166-1189)
74.John VI (1189-1216)
vacant (1216-1235)
75.Cyril III (1235-1243)
vacant (1243-1250)
76.Athanasius III (1250-1261)
77.John VII (1262-1268)
78.Gabriel III (1268-1270)

John VII (restored) (1270-1293)
79.Theodosius III (1293-1300)
80.John VIII (1300-1320)
81.John IX (1320-1327)
82.Benjamin II (1327-1339)
83.Peter V (1340-1348)
84.Mark IV (1348-1363)
85.John X (1363-1369)
86.Gabriel IV (1370-1378)
87.Matthew I (1378-1408)
88.Gabriel V (1408-1427)
89.John XI (1427-1452)
90.Matthew II (1453-1466)
91.Gabriel VI (1466-1475)
92.Michael VI (1475-1477)
93.John XII (1480-1483)
94.John XIII (1483-1524)
vacant (1524-1526)
95.Gabriel VII (1526-1569)
vacant (1569-1573)
96.John XIV (1573-1589)
97.Gabriel VIII (1587-1603)
vacant (1603-1610)
98.Mark V (1610-1621)
99.John XV (1621-1631)
100.Matthew III (1631-1645)
101.Mark VI (1645-1660)
102.Matthew IV (1660-1676)
103.John XVI (1676-1718)
104.Peter VI (1718-1726)
105.John XVII (1727-1745)
106.Mark VII (1745-1769)
107.John XVIII (1769-1796)
108.Mark VIII (1797-1810)
109.Peter VII (1810-1852)
vacant (1852-1854)
110.Cyril IV (1854-1861)
111.Demetrius II (1862-1870)
vacant (1870-1874)
112.Cyril V (1874-1927)
113.John XIX (1928-1942)
114.Macarius III (1942-1944)
vacant (1944-1946)
115.Joseph II (1946-1956)
vacant (1956-1959)
116.Cyril VI (1959-1971)
117.Shenouda III (1971-Present)
[edit] References
1.^ http://www.amazon.com/gp/richpub/syltguides/fullview/W4O42BT6T7FQ
[edit] External links
The Official website of the Coptic Orthodox Pope of Alexandria and Patriarch of All Africa on the Holy See of Saint Mark the Apostle
Coptic Documents in French
[hide]v • d • ePopes of the Coptic Orthodox Church

Mark I · Anianus · Avilius · Kedron · Primus · Justus · Eumenes · Markianos · Celadion · Agrippinus · Julian · Demetrius I · Heraclas · Dionysius · Maximus · Theonas · Peter I · Achillas · Alexander I · Athanasius I · Peter II · Timothy I · Theophilus I · Cyril I · Dioscorus I · Timothy II · Peter III · Athanasius II · John I · John II · Dioscorus II · Timothy III · Theodosius I · Peter IV · Damian · Anastasius · Andronicus · Benjamin I · Agatho · John III · Isaac · Simeon I · Alexander II · Cosmas I · Theodosius II · Michael I · Mina I · John IV · Mark II · Jacob · Simeon II · Joseph I · Michael II · Cosmas II · Shenouda I · Michael III · Gabriel I · Cosmas III · Macarius I · Theophilus II · Mina II · Abraham · Philotheos · Zacharias · Shenouda II · Christodolos · Cyril II · Michael IV · Macarius II · Gabriel II · Michael V · John V · Mark III · John VI · Cyril III · Athanasius III · John VII · Gabriel III · John VII · Theodosius III · John VIII · John IX · Benjamin II · Peter V · Mark IV · John X · Gabriel IV · Matthew I · Gabriel V · John XI · Matthew II · Gabriel VI · Michael VI · John XII · John XIII · Gabriel VII · John XIV · Gabriel VIII · Mark V · John XV · Matthew III · Mark VI · Matthew IV · John XVI · Peter VI · John XVII · Mark VII · John XVIII · Mark VIII · Peter VII · Cyril IV · Demetrius II · Cyril V · John XIX · Macarius III · Joseph II · Cyril VI · Shenouda III (Current)


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exegesis

Explanation by saint Kyrellos Elkebeer the 24th patriarch of Alexandria of the gospel of teh 24th of Baoonah
(sorry for the mistake)

http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_10_sermons_99_109.htm#SERMON CV.


SERMON CV.
14:25-35. And great multitudes went with Him: and He turned and said unto them; Whosoever cometh unto Me, and hates not his father and his mother, and his wife, and his children, and his brethren, and his sisters: yes, and his own self also, he cannot be My disciple. And whosoever does not bear his cross, and come after Me, cannot be My disciple. For which of you, that wishes to build a tower, sits not down first, and counts the cost, to see whether he have sufficient to finish it? Lest when he has laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish. Or what king going to make war with another king, sits not down first and consider, whether he be able with ten thousand to meet him that comes against him with twenty thousand? And if he be not, while the other is yet afar off, he sends ambasssadors, and asks conditions of peace. So therefore every one of you that forsakes not all his possessions, cannot be My disciple. Halt therefore is good: but if the salt have no savour, with what shall it be seasoned? It is useful neither for the land, nor yet for the dunghill: they cast it out. He that has ears to hear, let him hear.

THOSE who command warlike armies, and have won for themselves martial glory, whenever the time for battle has arrived, instruct the troops under their orders in what way, arraying themselves manfully against the phalanxes of the enemy, they will gain a triumphant victory. And the Saviour of all, imitating the skilfulness of those here mentioned, very clearly shows unto all who would follow Him, the pathway of spiritual manfulness: that advancing with unrestrainable impetuosity unto every triumph of piety, and exerting a stern and irresistible earnestness, they may win by a just decree the right of being with Him, and following Him.

This lesson then clearly teaches us, what sort of persons He |491 would have us to be. "For whosoever comes unto Me, He says, and hates not his father and his mother, and his wife and his children, and his brethren, and his sisters, yes, and his own self also, cannot be My disciple." 'What then, O Lord, some perchance may say, do You despise the laws of natural affection? Do You command us to hate one another, and to disregard the love that is due to fathers from their sons, to wives from their husbands, to brethren from their brethren? Shall we make those enemies who are members of the same household; and those, whom it is our duty rather to love, must we count as foes, in order that we may be with you, and be able to follow you?'

This is not what the Saviour means. Away with so vain a a thought. For He Who commands even those who are violent enemies to be gentle, and forgiving to all who would do them wrong: for, "Love, He says, your enemies: and pray for them that spoil you:" how could He wish us to hate those who are born of the same family, and to disregard the honour due to parents, and think nothing of despising our brethren; yes! and our own children also, and even our own self? For He, Who has pronounced condemnation even upon those who disregard the law of mutual love, could not wish His friends to cherish a savage, and so to speak, a desperate state of minds. What however He does wish to teach in these commands is plain to those who can understand from what is said in another place expressly upon the same subject. "For he that loves, He says, father or mother more than Me, is not worthy of Me: and he that loves son or daughter more Me, is not worthy of Me." By adding then "more than Me," it is plain that He permits us to love, but not more than we do Him. For He demands for Himself our chief affection; and that very justly: for the love of God in those who are perfect in mind has something in it superior both to |492 the honour due to parents, and to the natural affection felt for children.

"We must explain however what the occasion was which directed our Lord's words to this subject. The passage then read from the Gospel at our last meeting described the celebration of a great supper, unto which many were invited by him who gave the feast. But they were men indifferent to it: for "they made excuse, it says, with one accord, and said, one that he had bought a field, and must needs go to see it: and another, that he had bought five yoke of oxen: and a third again, that he had married a wife:" and by employing these feigned excuses, they vexed him who invited them. We are therefore given most clearly to understand, that when God calls us unto Him, to make us partakers of His bounty, we must disregard the lusts that are of the flesh, and minister to the flesh, and set no value whatsoever upon the things of this world, but exerting all our force must advance unto those things which will never have to be abandoned, and which fill us with all blessedness, as God bestows with bounteous hand upon us His gifts, and like one welcoming us to a costly banquet, admits us to the right of rejoicing with the rest of the saints in the hope of future blessings. For the things of earth, are but of little value and last only for a time, and belong to the flesh solely, which is the victim of corruption: but those things which are divine and spiritual constantly and without ceasing accompany those who have once been counted worthy of receiving them, and reach onwards to unending worlds. What value therefore will men of sense set upon earthly farms, or the love of carnal pleasure, or the respect due to kinsmen in the flesh, if it be laid down that for love's sake unto Christ, we must disregard all these things that have been named? For many instances have there been of men desirous of a blameless life, who even after touching, so to speak, the dust of the palaestra, and making trial of the combats therein, and all but attaining to the right of receiving the crown of the heavenly calling, have been drawn backward, as it were, either from regard to relatives, or from being too weak to bear a struggle of endurance, or from being entangled in the snares of carnality, and foolishly preferring present pleasure to the |493 blessings laid up in hope. Many too the feav of death has terrified, and when the season called them unto persecutions, that being proved they might receive the crown of incorruption, they have denied the faith, have avoided, that is, the duty of suffering patiently, and having shown themselves weak and cowardly, have fallen from their steadfastness. To work in us therefore a mind incapable of being broken, and make us careless of every worldly matter for our love of Him, He commands us to hate even our relatives according to the flesh, and our own self also, if, as I have just said, the season call us thereto.

And next He uses two examples, to encourage unto an invincible fortitude those who are His friends, and to establish in an unwavering zeal those whose desire it is to attain to honours by patience and endurance. "For if, says He, any one wish to build a tower, he reckons first if he have means sufficient to finish it, lest when he has laid the foundation, and is not able to finish it, men laugh at him." For those whose choice it is to lead a glorious and blameless life ought to store up beforehand in their mind a zeal sufficient thereunto, and to remember him who says, "My son, if you draw near to serve the Lord, prepare yourself for every temptation: make your heart straight, and endure.'" But those who have no such zeal, how will they be able to reach the mark that is set before them?

"Or what king, He says, wishing to make war with another king, does not consider with himself, whether with his ten thousand he can prevail over one who is more mighty than himself?" And what does this mean? "Our wrestle is not against blood and flesh, but against governments; against empires; against the worldholders of this darkness; against wicked spirits in the heavenly regions." We have too a crowd, as it were, of other enemies, the carnal mind, the law that rages in our members, passions of many kinds, the lust of pleasure, the lust of the flesh, the lust of wealth, and others: with these we must wrestle; this is our savage troop of enemies. How therefore shall we conquer? By believing that "in God we shall do valiantly, as Scripture says, and He shall bring to naught those that oppress us:" In this confidence one of the holy prophets said, "Behold the Lord helps |494 me: who shall make me ashamed?" And the divine David also sings, "The Lord is my light, and my Saviour: whom shall I fear? The Lord is the helper of my life, at whom shall I tremble?" For He is our strength, and by Him we shall gain victory: for He has given unto us to tread upon serpents and scorpions, and upon all the power of the enemy. As therefore He says, "Salt is good: but if the salt be tasteless, with what can it be seasoned? It is cast out," He says. Let there be therefore, He proceeds, salt in you," that is, the divine words which bring salvation: but which if we despise, we become without savour, and foolish, and utterly useless. Such things must the congregation of the saints cast out, by the gift unto them of mercy and love from Christ, the Saviour of us all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

exegesis

Explanation by saint John Chrysostom of the gospel of teh 24th of Baoonah

http://www.ccel.org/ccel/pearse/morefathers/files/cyril_on_luke_10_sermons_99_109.htm#SERMON CV.


SERMON CV.
14:25-35. And great multitudes went with Him: and He turned and said unto them; Whosoever cometh unto Me, and hates not his father and his mother, and his wife, and his children, and his brethren, and his sisters: yes, and his own self also, he cannot be My disciple. And whosoever does not bear his cross, and come after Me, cannot be My disciple. For which of you, that wishes to build a tower, sits not down first, and counts the cost, to see whether he have sufficient to finish it? Lest when he has laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish. Or what king going to make war with another king, sits not down first and consider, whether he be able with ten thousand to meet him that comes against him with twenty thousand? And if he be not, while the other is yet afar off, he sends ambasssadors, and asks conditions of peace. So therefore every one of you that forsakes not all his possessions, cannot be My disciple. Halt therefore is good: but if the salt have no savour, with what shall it be seasoned? It is useful neither for the land, nor yet for the dunghill: they cast it out. He that has ears to hear, let him hear.

THOSE who command warlike armies, and have won for themselves martial glory, whenever the time for battle has arrived, instruct the troops under their orders in what way, arraying themselves manfully against the phalanxes of the enemy, they will gain a triumphant victory. And the Saviour of all, imitating the skilfulness of those here mentioned, very clearly shows unto all who would follow Him, the pathway of spiritual manfulness: that advancing with unrestrainable impetuosity unto every triumph of piety, and exerting a stern and irresistible earnestness, they may win by a just decree the right of being with Him, and following Him.

This lesson then clearly teaches us, what sort of persons He |491 would have us to be. "For whosoever comes unto Me, He says, and hates not his father and his mother, and his wife and his children, and his brethren, and his sisters, yes, and his own self also, cannot be My disciple." 'What then, O Lord, some perchance may say, do You despise the laws of natural affection? Do You command us to hate one another, and to disregard the love that is due to fathers from their sons, to wives from their husbands, to brethren from their brethren? Shall we make those enemies who are members of the same household; and those, whom it is our duty rather to love, must we count as foes, in order that we may be with you, and be able to follow you?'

This is not what the Saviour means. Away with so vain a a thought. For He Who commands even those who are violent enemies to be gentle, and forgiving to all who would do them wrong: for, "Love, He says, your enemies: and pray for them that spoil you:" how could He wish us to hate those who are born of the same family, and to disregard the honour due to parents, and think nothing of despising our brethren; yes! and our own children also, and even our own self? For He, Who has pronounced condemnation even upon those who disregard the law of mutual love, could not wish His friends to cherish a savage, and so to speak, a desperate state of minds. What however He does wish to teach in these commands is plain to those who can understand from what is said in another place expressly upon the same subject. "For he that loves, He says, father or mother more than Me, is not worthy of Me: and he that loves son or daughter more Me, is not worthy of Me." By adding then "more than Me," it is plain that He permits us to love, but not more than we do Him. For He demands for Himself our chief affection; and that very justly: for the love of God in those who are perfect in mind has something in it superior both to |492 the honour due to parents, and to the natural affection felt for children.

"We must explain however what the occasion was which directed our Lord's words to this subject. The passage then read from the Gospel at our last meeting described the celebration of a great supper, unto which many were invited by him who gave the feast. But they were men indifferent to it: for "they made excuse, it says, with one accord, and said, one that he had bought a field, and must needs go to see it: and another, that he had bought five yoke of oxen: and a third again, that he had married a wife:" and by employing these feigned excuses, they vexed him who invited them. We are therefore given most clearly to understand, that when God calls us unto Him, to make us partakers of His bounty, we must disregard the lusts that are of the flesh, and minister to the flesh, and set no value whatsoever upon the things of this world, but exerting all our force must advance unto those things which will never have to be abandoned, and which fill us with all blessedness, as God bestows with bounteous hand upon us His gifts, and like one welcoming us to a costly banquet, admits us to the right of rejoicing with the rest of the saints in the hope of future blessings. For the things of earth, are but of little value and last only for a time, and belong to the flesh solely, which is the victim of corruption: but those things which are divine and spiritual constantly and without ceasing accompany those who have once been counted worthy of receiving them, and reach onwards to unending worlds. What value therefore will men of sense set upon earthly farms, or the love of carnal pleasure, or the respect due to kinsmen in the flesh, if it be laid down that for love's sake unto Christ, we must disregard all these things that have been named? For many instances have there been of men desirous of a blameless life, who even after touching, so to speak, the dust of the palaestra, and making trial of the combats therein, and all but attaining to the right of receiving the crown of the heavenly calling, have been drawn backward, as it were, either from regard to relatives, or from being too weak to bear a struggle of endurance, or from being entangled in the snares of carnality, and foolishly preferring present pleasure to the |493 blessings laid up in hope. Many too the feav of death has terrified, and when the season called them unto persecutions, that being proved they might receive the crown of incorruption, they have denied the faith, have avoided, that is, the duty of suffering patiently, and having shown themselves weak and cowardly, have fallen from their steadfastness. To work in us therefore a mind incapable of being broken, and make us careless of every worldly matter for our love of Him, He commands us to hate even our relatives according to the flesh, and our own self also, if, as I have just said, the season call us thereto.

And next He uses two examples, to encourage unto an invincible fortitude those who are His friends, and to establish in an unwavering zeal those whose desire it is to attain to honours by patience and endurance. "For if, says He, any one wish to build a tower, he reckons first if he have means sufficient to finish it, lest when he has laid the foundation, and is not able to finish it, men laugh at him." For those whose choice it is to lead a glorious and blameless life ought to store up beforehand in their mind a zeal sufficient thereunto, and to remember him who says, "My son, if you draw near to serve the Lord, prepare yourself for every temptation: make your heart straight, and endure.'" But those who have no such zeal, how will they be able to reach the mark that is set before them?

"Or what king, He says, wishing to make war with another king, does not consider with himself, whether with his ten thousand he can prevail over one who is more mighty than himself?" And what does this mean? "Our wrestle is not against blood and flesh, but against governments; against empires; against the worldholders of this darkness; against wicked spirits in the heavenly regions." We have too a crowd, as it were, of other enemies, the carnal mind, the law that rages in our members, passions of many kinds, the lust of pleasure, the lust of the flesh, the lust of wealth, and others: with these we must wrestle; this is our savage troop of enemies. How therefore shall we conquer? By believing that "in God we shall do valiantly, as Scripture says, and He shall bring to naught those that oppress us:" In this confidence one of the holy prophets said, "Behold the Lord helps |494 me: who shall make me ashamed?" And the divine David also sings, "The Lord is my light, and my Saviour: whom shall I fear? The Lord is the helper of my life, at whom shall I tremble?" For He is our strength, and by Him we shall gain victory: for He has given unto us to tread upon serpents and scorpions, and upon all the power of the enemy. As therefore He says, "Salt is good: but if the salt be tasteless, with what can it be seasoned? It is cast out," He says. Let there be therefore, He proceeds, salt in you," that is, the divine words which bring salvation: but which if we despise, we become without savour, and foolish, and utterly useless. Such things must the congregation of the saints cast out, by the gift unto them of mercy and love from Christ, the Saviour of us all; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

exegese

http://jesusmarie.free.fr/jean_chrysostome_commentaire_evangile_saint_matthieu_3.html
HOMÉLIE LV.
" ALORS JÉSUS DIT A SES DISCIPLES SI QUELQU’UN VEUT VENIR APRÈS MOI, QU’IL RENONCE À SOI-MÊME, QU’IL SE CHARGE DE SA CROIX, ET QU’IL ME SUIVE. " (CHAP. XVI, 24, JUSQU’AU VERSET 28.)

ANALYSE

1. Précepte du renoncement à soi-même; en quoi il consiste.

2 et 3. Porter sa croix et suivre Jésus-Christ pour arriver au salut, à la vie, aux récompenses éternelles.

4. A quoi sert la santé du corps si l’âme est malade? — Le Père et le Fils ont la même substance comme la même gloire.

5 et 6. Eloge des solitaires et de leur genre de vie. — Leur formule de prière. — Les gens du monde pourraient et devraient imiter les solitaires.



1. " Jésus dit alors à ses disciples, " c’est-à-dire lorsque saint Pierre lui eut dit: " A Dieu ne plaise, Seigneur, cela ne vous arrivera pas, " et que Jésus-Christ eut répondu:

" Retirez-vous de moi, Satan; " car le Fils de Dieu ne se contenta pas d’une réprimande si sévère. Il voulut faire voir quelle était la vanité des paroles de cet apôtre, et quel serait le fruit, au contraire, que tout le monde tirerait de sa passion. Vous m’exhortez, lui dit-il, à avoir pitié de moi-même et vous désirez que ces souffrances ne m’arrivent pas; et moi je vous dis au contraire que non-seulement il vous serait très-dangereux de vous opposer à ma croix et d’empêcher que je ne meure pour vous, mais que vous périrez très-certainement et que vous ne pourrez prétendre aucune part au salut, si vous n’êtes disposé vous-même aux souffrances et toujours prêt à la mort. Il veut que ses disciples reconnaissent qu’il n’était pas indigne de lui de mourir en croix et de mourir non-seulement pour les raisons qu’il leur avait déjà dites, mais encore pour les grands avantages que sa mort produirait pour toute la terre. Il dit dans l’Evangile de saint Jean " Que si le grain de froment ne meurt lorsqu’il est en terre, il demeure seul, mais qu’après qu’il est mort il rapporte beaucoup de fruit. (Jean, XIX, 24.)

Et pour étendre encore cette vérité plus loin, dans cet endroit de saint Matthieu, il montre que non-seulement il faut qu’il meure lui-même, mais que tous ses véritables disciples s’y doivent aussi préparer. Il y a, leur dit-il, tant de biens renfermés dans ces souffrances passagères, qu’un de vos plus grands malheurs c’est de ne les vouloir pas accepter et de craindre de mourir; comme votre plus grand bonheur, c’est d’être toujours prêts à faire ce sacrifice. C’est ce qu’il montre clairement par toute la suite, quoique jusque-là il n’eût voulu découvrir cette vérité qu’en partie.

Et remarquez, mes frères, la sagesse avec laquelle Jésus-Christ parle en cet endroit. Il n’engage et ne force personne. Il ne dit point:

Quoique vous le vouliez, ou que vous ne le vouliez pas, il faut nécessairement que vous enduriez des maux. Il dit seulement : " Si " quelqu’un veut venir après moi. " Je ne contrains et ne violente personne. Je laisse tout le monde à soi et libre de faire ce qu’il voudra. C’est pourquoi je dis: " Si quelqu’un veut. "Car c’est à des biens que je vous invite et non à des maux. Je ne vous appelle point à un état de misères ni aux rigueurs d’un supplice pour user envers vous de contrainte. Les biens que je vous propose sont assez grands pour vous attirer d’eux-mêmes à écouter ce que je vous dis. Mais ces paroles formaient l’exhortation la plus puissante qu’il pût employer. Celui qui violente et qui force quelqu’un, lui donne souvent de l’éloignement et augmente son aversion, Lorsqu’au contraire on laisse celui à (428) qui l’on propose une chose, libre de la faire ou de ne la faire pas, c’est un moyen bien plus puissant pour l’attirer à ce qu’on désire de lui. Car les paroles douces et obligeantes font plus d’effet sur nos esprits que la force et la contrainte.

C’est pour cette raison que Jésus-Christ dit sans user de violence : " Si quelqu’un veut, "etc. Les biens que je vous offre, dit-il, sont si grands et si considérables, qu’ils méritent assez que vous y couriez de vous-mêmes et que vous les désiriez de votre propre mouvement. Si quelqu’un vous proposait de grandes sommes d’argent, il ne vous ferait aucune violence en vous invitant à les recevoir. Si donc vous ne croyez point que l’on vous force dans ces rencontres, combien le devez-vous moins croire lorsqu’on vous offre tous les biens du ciel? Si la seule grandeur de ces biens inestimables qu’on vous propose ne vous attire par elle-même et ne vous entraîne à tâcher de les acquérir, vous êtes indignes de les recevoir; et quand vous les auriez reçus, vous n’en comprendriez pas le prix. C’est pourquoi Jésus-Christ ne contraint ici personne. Il nous laisse à nous et il se contente de nous exhorter à nous y porter de nous-mêmes.

Comme les apôtres paraissaient surpris de cette parole, il semble que Jésus-Christ leur dise : Il n’est point nécessaire que vous vous troubliez de la sorte. Si vous ne croyez point que ce que je vous propose vous soit une source de biens et le plus grand bonheur qui puisse vous arriver, je ne vous y forcerai pas. Je ne prétends contraindre personne. Je n’appelle à moi que celui " qui me veut suivre. " Et ne croyez pas, mes disciples, que j’appelle " me suivre ", ce que vous avez fait jusqu’ici en m’accompagnant dans mes voyages, il faudra que vous enduriez bien d’autres travaux, et que vous passiez par des afflictions bien plus sensibles, si vous êtes résolus de me suivre de la manière que je l’entends. Et vous, Pierre, qui venez de confesser que je suis le Fils de Dieu, ne prétendez pas que pour cette confession, vous deviez attendre la couronne de la gloire. Ne vous imaginez pas que ce soit assez pour le salut et que vous n’ayez plus qu’à vivre dans une pleine assurance comme ayant satisfait à tout. Je pourrais assez, étant le Fils de Dieu, vous empêcher de tomber dans ces malheurs, et prévenir par ma puissance tous les périls qui vous pourront arriver, mais je ne le veux pas faire à cause de vous-même et pour votre propre bien, afin que vous contribuiez de votre part à votre bonheur, et que vos souffrances redoublent un jour votre gloire. Si quelqu’un aimait un athlète, il ne voudrait pas qu’on le couronnât, seulement parce qu’il est son ami. Il veut qu’il travaille et qu’il mérite sa couronne; et plus il l’aime, plus il désire qu’il s’efforce de s’en rendre digne. C’est ainsi que Jésus-Christ nous traite. Plus il chérit une âme, plus il veut qu’elle contribue pour sa part à son bonheur et à sa gloire. Il ne peut souffrir que sa grâce fasse tout en elle et qu’elle n’y réponde point par ses travaux.

Mais admirez comment il tâche de leur rendre moins odieux ce qu’il leur dit. Il ne l’adresse pas à eux seuls en particulier, mais il le propose comme une maxime générale pour tout le monde. " Si quelqu’un veut : " homme ou femme, roi ou sujet, " Si quelqu’un veut venir après moi, " il faut que ce soit par cette voie. Il semble, mes frères, que Jésus-Christ ne dise qu’une seule chose, et il en dit trois. Il commande à l’homme de " se renoncer lui-même, de porter sa croix et de le suivre. " Ces deux premiers commandements, " se renoncer soi-même et porter sa croix, " sont joints ensemble; mais le dernier qu’il ajoute, " de le suivre ", est proposé séparément.

Examinons d’abord ce que c’est que " se " renoncer soi-même. " Pour le bien comprendre, il faut voir ce que c’est que renoncer un autre homme. Celui qui renonce quelqu’un, frère, parent, domestique ou quelqu’autre que ce puisse être, a pour lui une haine irréconciliable. Quand il le verrait outragé, fouetté cruellement, ou chargé de rudes chaînes, il ne le secourrait pas; il ne compatirait pas à ses maux et ne serait point touché de toutes ses peines, parce qu’il n’a pour lui qu’une extrême aversion et une haine mortelle. C’est ainsi que Jésus-Christ nous commande d’abandonner notre corps. Il veut que nous l’épargnions si peu que, quand on le déchirerait par les fouets, qu’on le tourmenterait sur les chevalets, qu’on le livrerait aux flammes, ou qu’on lui ferait souffrir quelque autre tourment semblable, nous soyons prêts à souffrir tout sans avoir compassion de ses maux. Car c’est proprement par cette cruauté apparente que nous avons pitié de lui. (429)

Les pères ne témoignent jamais mieux combien ils aiment leurs enfants, que lorsqu’ils les abandonnent à des maîtres sévères, et qu’ils leur commandent de ne point les épargner. C’est ainsi que Jésus-Christ nous commande de traiter notre propre corps. Il ne nous dit pas simplement que nous ne l’épargnions pas; mais que nous " le renoncions, " c’est-à-dire que nous l’abandonnions aux périls et aux souffrances, et que nous ayons moins de compassion de lui que d’un étranger ou d’un ennemi. Et il ne dit pas arnesasto, mais aparnesasto, terme beaucoup plus fort.

2. " Qu’il porte sa croix. " C’était une suite du renoncement que Jésus-Christ vient de nous commander. Car afin que vous ne croyiez pas que œ renoncement de vous-mêmes ne devait aller qu’à souffrir simplement des paroles, des injures et des outrages, Jésus-Christ marque jusqu’à quel point vous devez vous renoncer, c’est-à-dire, jusqu’à mourir, et à mourir d’une mort infâme comme celle de la croix, et à la porter non une ou deux fois, mais durant toute votre vie. Portez, dit-il, continuellement votre croix; ayez la mort toujours présente devant les yeux, et soyez toujours prêts à vous laisser égorger comme un agneau que l’on conduit à la boucherie. Il se voit assez de personnes qui ont la force de mépriser les biens, les plaisirs et la gloire, et qui ne peuvent mépriser la mort, Ils ne peuvent se mettre au-dessus de tous les périls, dont la seule vue les fait pâlir. Mais moi je veux que celui qui veut être mon disciple se prépare aux maux, qu’il soit prêt à répandre jusqu’à la dernière goutte de son sang, qu’il passe gaiement des injures aux outrages, et des outrages à la mort, qu’il embrasse généreusement la mort la plus honteuse, et que plus elle est infâme, plus il s’en réjouisse.

" Et qu’il me suive. " Jésus-Christ ajoute ces paroles avec grande raison. Il y a bien des personnes qui souffrent mais qui ne " suivent " pas le Sauveur, parce qu’elles ne souffrent pas pour lui. Les voleurs, les sorciers, les meurtriers, les violateurs des tombeaux souffrent tous les jours de cruelles peines; mais ils se les sont attirées eux-mêmes. Ainsi ce n’est pas assez de souffrir en général, Jésus. Christ marque en particulier quel doit être le sujet de nos souffrances, lorsqu’il veut que nous le suivions, que nous endurions tout pour lui, et que nos souffrances soient accompagnées de toutes les autres vertus. Car c’est ce que marque ce mot, " et qu’il me suive. "C’est-à-dire, qu’il témoigne non-seulement du courage dans les souffrances, mais de l’humilité, de la douceur, de la modestie, et tout ce qui est nécessaire pour souffrir en vrai chrétien.

Suivre Jésus-Christ comme on le doit suivre, c’est avoir soin, lors même qu’on souffre, de pratiquer toutes les autres vertus, et de souffrir seulement pour Jésus-Christ. Car le démon a aussi des disciples qui le suivent, qui souffrent les mêmes maux pour lui, que nous souffrons pour le Sauveur; qui lui sacrifient misérablement leur vie, et qui n’ont aucune crainte de la mort la plus sanglante. Pour nous, nies frères, nous souffrons, non pour le démon, mais pour Jésus-Christ. Nous souffrons pour nous-mêmes et pour nous sauver, au lieu que ceux-là ne souffrent que pour se perdre, et dans ce monde et dans l’autre. Nous souffrons pour acheter par nos souffrances une double vie, et ils souffrent pour passer de leurs souffrances dans une double mort. Ne serait-ce pas être lâche que de ne pas témoigner autant de courage pour nous sauver, que ces malheureux en témoignent pour se perdre; de ne pas endurer des maux qui nous produisent tant de gloire, surtout lorsque Jésus-Christ est présent pour nous assister, pendant que ceux-là souffrent sans trouver aucun appui dans leurs souffrances?

Jésus-Christ avait déjà presque donné ce même commandement à ses apôtres, lorsqu’en les envoyant il leur dit : " N’allez point dans la voie des Gentils. Je vous envoie comme des brebis au milieu des loups, et vous serez conduits devant les princes et les rois. "(Matth. X, 5; Luc, X, 3.) Mais il marque ici la même chose en des termes bien plus forts et, bien plus terribles. Il ne parlait alors que de la mort; mais il parle ici de la " croix", et d’une croix continuelle : " Qu’il porte sa " croix", dit-il, c’est-à-dire, qu’il la porte en tout temps et dans tous les lieux. C’est la coutume que le Sauveur garde partout. Il ne commande point tout d’abord les choses les plus parfaites et les plus relevées. Il nous y porte insensiblement et comme par degrés, afin que nous n’en soyons point frappés d’abord, et que nous devenions plus disposés à les recevoir.

Mais, comme ces commandements (430) paraissaient extrêmement durs, admirez comment le Sauveur les adoucit. Il relève le courage de ses apôtres, en leur proposant le prix inestimable dont il les récompenserait. Il ne se contente pas de leur faire voir seulement les biens qu’ils mériteraient par ces souffrances il leur montre encore les maux qu’ils éviteraient, sur lesquels même il s’arrête davantage que sur les biens, parce qu’il savait que les hommes sont moins touchés des promesses des récompenses, que des menaces des supplices. Voyez donc comment, après avoir commencé son discours par là, il le termine de même.

" Car celui qui voudra sauver son âme la perdra, et celui qui la perdra pour l’amour de moi, la sauvera (25). " C’est comme s’il leur disait : Il semble que je ne vous épargne point, en vous ordonnant de souffrir ces maux. Cependant, je ne le fais que pour vous épargner davantage. Le père qui épargne son fils, le perd. Celui qui ne l’épargne point, le sauve. Le Sage a dit: " Si vous frappez votre fils de verges, il ne mourra pas, et vous sauverez son âme de la mort. " Et ailleurs : " Celui qui aime son fils fermera ses plaies, et bandera ses blessures. " (Prov. XXIII, 13; Eccli. XXX, 7.) C’est ainsi que les généraux d’armée agissent envers leurs soldats. Si, pour les épargner, ils leur commandaient de ne point sortir du camp, ils les perdraient sans ressource. Afin donc, mes disciples, que vous ne tombiez pas dans ce malheur, je vous commande de vous tenir toujours préparés à la mort. Vous allez être en butte à une cruelle et sanglante guerre. Ne vous tenez donc pas à l’ombre. Ne vivez pas d’une vie lâche et molle, mais sortez du camp, et témoignez votre courage en combattant vos ennemis. Si vous mourez dans cette guerre, c’est alors que vous trouverez la vie.

3. On voit ici que, dans les armées, le soldat le plus résolu à la mort, est aussi celui qui se fait le plus remarquer, qui est le plus invincible, et qui donne plus de terreur à ses ennemis. Cependant, s’il mourait alors, le prince pour qui il combat ne lui redonnerait pas la vie, et ne lui pourrait témoigner sa reconnaissance. Combien donc, dans cette guerre toute sainte, où nous sommes animés d’une espérance si ferme de la résurrection, devons-nous être prêts à donner une vie que nous retrouverons un jour? Nous le devons, premièrement, parce que sacrifier sa vie est quelquefois le plus sûr moyen de la sauver; ensuite, parce que si nous la perdons, nous en retrouverons une autre infiniment plus heureuse. Mais, comme Jésus-Christ avait dit: " Celui qui veut sauver son âme la perdra, " il explique dans la suite ce qu’il entend par ce mot de " sauver ", afin qu’on ne confondît pas ce faux salut avec le salut qu’il donne.

" Que servirait-il à un homme de gagner le monde entier et de perdre son âme? Et que donnera l’homme en échange de son âme (26)? " Vous voyez donc, mes frères, que ce faux salut est une véritable " perte ", pire que toutes les pertes d’ici-bas, puisqu’elle est sans remède, et qu’elle ne se peut réparer. Ne me dites point, dit Jésus-Christ, que celui qui, par sa lâcheté, éviterait tous les maux que je vous prédis, aurait sauvé son âme. Comparez son âme, si vous voulez, avec le monde entier, et jugez quel avantage il trouverait de le posséder tout entier, s’il perdait enfin son âme. Si vos domestiques vivaient dans toutes sortes de délices, pendant que vous, qui êtes leur maître, seriez accablé de maux, quel avantage auriez-vous d’être le maître de ces personnes heureuses, étant si misérable vous-même? C’est ainsi que vous devez regarder votre âme. Elle gémit pendant que le corps est dans la joie; et lorsque l’un est plein de force et de vigueur, l’autre est toute languissante et sans force: " Car, que donnera l’homme en échange de son âme ? "A-t-il une autre âme qu’il puisse donner pour la racheter?

Si vous avez perdu de l’argent, vous le pouvez remplacer par d’autre argent. Si vous avez perdu une maison ou des esclaves, ou quelque autre chose semblable, vous pouvez les racheter. Mais si vous perdez votre âme, vous n’en avez point d’autre que vous puissiez donner en échange pour la recouvrer. Quand vous seriez roi de tout l’univers, vous ne pourriez, en donnant tout ce que vous y possédez, trouver de quoi racheter votre âme. Et faut-il s’étonner que cela vous arrive à l’égard de votre âme, puisque cela n’est que trop vrai à l’égard de la vie du corps? Quand vous auriez cent’ royaumes, pourriez-vous en les donnant guérir une maladie mortelle? Pourriez-vous par toutes vos richesses vous rétablir en santé, et vous arracher d’entre les bras de la mort? Jugez par là de votre âme, et croyez que ce (431) que je vous dis est encore bien plus vrai d’elle qu’il ne l’est du corps.

C’est pourquoi je vous conjure, mes frères, de renoncer à tout autre soin, et de ne veiller à l’avenir qu’à la garde de votre âme. Appliquez sur elle toute votre vigilance. Ne soyez pas si malheureux que de vous embarrasser pour des choses superflues, et qui vous sont étrangères, pendant que vous négligez ce qui vous doit être le plus cher. Cependant c’est le malheur où nous voyons tomber aujourd’hui presque tous les hommes. Ils sont semblables à ceux qui travaillent aux mines. Ces mines d’or et d’argent ne les enrichissent point; et au lieu de trouver quelque avantage pour eux au milieu de tant de trésors, ils n’y trouvent que leur perte. Ils souffrent des travaux horribles, et les autres en ont le fruit. Ils passent une vie misérable dans une longue suite de périls, et leurs périls ne servent que pour établir le repos des autres. Leurs sueurs leur sont stériles pour eux-mêmes; et ils n’en tirent d’autre avantage que leur propre mort.

4. Il y a bien des hommes aujourd’hui qui imitent ces malheureux, et qui ne travaillent que pour amasser du bien aux autres. Je trouve ces gens encore même plus misérables que ceux qui travaillent aux métaux; puisque ces travaux, quoique pénibles, sont moins terribles que l’enfer, qui est la malheureuse fin de tous les travaux des avares. Ceux-là trouvent au moins dans la mort la fin de leurs sueurs et de leurs peines; au lieu qu’elle devient pour les avares le renouvellement de leurs maux. Si vous me répondez que vous jouirez vous-même du fruit de vos travaux lorsque vous serez bien riche, montrez-moi comment votre âme en sera plus dans la joie, et alors je vous croirai. Car vous savez que notre âme est ce que nous avons de plus précieux. Mais si ce n’est que le corps qui s’engraisse, lorsque l’âme sèche de jour en jour, que vous sert cette abondance de biens que vous possédez? Que sert le plaisir de la servante lorsque la maîtresse se meurt ? Que sert le vêtement magnifique, lorsque le corps est près -de mourir? C’est pourquoi Jésus-Christ insiste beaucoup sur ce point, et il redit encore a Que donnera l’homme en échange de son " âme? " voulant par toutes sortes de moyens nous rappeler au soin de notre âme , et nous apprendre à n’estimer qu’elle. Jésus-Christ donc, après avoir étonné ses apôtres par ces paroles de terreur, les console dans la suite.

" Le Fils de l’homme doit venir dans la " gloire de son Père avec ses anges, et alors il rendra à chacun selon ses oeuvres (27). "Vous voyez par ces paroles que la gloire du Père et du Fils est la même gloire. Que s’ils n’ont que la même gloire, il est clair aussi qu’ils n’ont que la même substance. Car si, selon saint Paul, il se trouve dans une même substance, une inégalité de gloire: " La gloire du soleil, " dit-il, " est autre que celle de la lune, et celle de la lune est différente de celle des étoiles, et une étoile est différente d’une autre étoile en clarté (I Cor. XV, 41)," quoique tous ces astres ne soient que d’une même substance; comment lorsque la gloire est la même, la substance pourrait-elle être différente? Car Jésus-Christ ne dit pas qu’il viendra dans une gloire pareille à celle de son Père, ce qui nous eût laissé lieu de douter; mais il marque précisément qu’il viendra " dans la gloire de son Père, " pour faire voir que la gloire de l’un est la gloire même de l’autre. Pourquoi donc, dit Jésus-Christ à son apôtre, pourquoi, ô Pierre, tremblez-vous, lorsque je vous parle de ma mort, puisque c’est alors que vous me verrez dans la gloire de mon Père; et que si je suis dans la gloire, vous y serez aussi vous-même? Les biens que je vous destine ne se termineront pas sur la terre. Vous ne sortirez de cette vie que pour entrer dans une autre qui vous comblera d’une éternité de bonheur.

Mais lorsque Jésus-Christ a parlé des biens, il ne s’arrête pas là, Il ne veut pas terminer ce discours par des paroles si consolantes. Il y mêle encore la terreur de son jugement, la crainte de son tribunal, l’appréhension de ce compte exact qu’il nous redemandera, la frayeur de cet arrêt irrévocable, de ces yeux qui perceront jusqu’au fond des coeurs; de cette lumière à qui rien ne se pourra cacher, et de cette vérité qui ne pourra être surprise par aucun déguisement. Il tempère encore néanmoins ce discours terrible, et il mêle à des paroles si étonnantes, d’autres considérations qui relèvent notre courage. Car il ne dit pas qu’il punira alors les pécheurs ; mais " qu’il rendra à chacun selon ses oeuvres. " Il use à dessein de cette expression, afin que, représentant d’un côté aux pécheurs ce qu’ils doivent attendre, il assure de l’autre ceux qui (432) vivront selon ses règles de la récompense qui leur est promise.

Il est vrai, mes frères, que Jésus-Christ promettait de rendre à chacun selon ses oeuvres pour relever le courage des apôtres, et pour les consoler dans leur maux. Mais je vous avoue pour moi que je tremble en entendant ces paroles. Je reconnais que je ne suis point du nombre de ces saintes âmes qui attendent des couronnes. Je suis au contraire saisi de frayeur, quand je me regarde, et je crois qu’il y en a dans cette assemblée qui partagent avec moi mes appréhensions et mes craintes. Car qui de nous ne sera point frappé de ces paroles de Jésus-Christ, lorsqu’il rentrera sérieusement en lui-même? Qui de nous ne frémira d’horreur, qui ne se couvrira de sac et de cendre, et qui ne jeûnera plus que n’ont fait autrefois les Ninivites? Car il ne s’agit pas ici du renversement d’une ville ou d’une mort passagère, mais d’un supplice éternel, et d’un feu qui ne s’éteindra jamais.

5. c’est pourquoi j’admire ces bienheureux solitaires qui se sont retirés du milieu des villes pour aller vivre au fond des déserts. Je les estime heureux pour une infinité de raisons. Mais leur bonheur me touche encore davantage quand je sens mon coeur pénétré de crainte en pensant à ces paroles étonnantes. Tout le monde sait ce que ces hommes admirables disent tous les jours en sortant de table après le dîner ou plutôt après le souper; car ils ne dînent jamais, et ils sont trop persuadés que cette vie est un temps de jeûne et de tristesse. Lors donc qu’ils tendent leurs actions de grâces, ils se représentent chaque jour cette parole par laquelle Jésus-Christ vient de finir ce discours. Trouvez bon, mes frères, que je rapporte ici cette prière. tout entière ; afin qu’à l’imitation de ces saintes âmes, vous la puissiez avoir toujours dans la bouche et dans le coeurs, " Soyez béni, ô mon Dieu ", disent-ils, " vous qui me nourrissez dès mon enfance, qui donnez à toute chair la nourriture dont elle a besoin, et qui remplissez nos coeurs de consolation et de joie, afin qu’ayant chaque jour ce qui est nécessaire à la nature, nous soyons riches en toutes sortes de bonnes oeuvres par Jésus-Christ Notre-Seigneur, avec qui vous est due la gloire, l’honneur et l’empire avec le Saint-Esprit, dans tous les siècles des siècles. Ainsi soit-i1. Gloire à vous, ô Seigneur ; Gloire à vous, ô Saint; Gloire à vous, ô Roi, qui nous avez donné de quoi nous nourrir. Remplissez-nous du Saint-Esprit, afin que nous puissions paraître agréables à vos yeux, et que nous ne soyons point couverts de confusion lorsque vous viendrez rendre à chacun selon ses oeuvres ".

Il n’y a rien dans cette action de grâces qui ne soit admirable; mais rien ne m’en paraît plus beau que les dernières paroles. Car, comme le temps du repas a coutume de dissiper l’âme et de la rendre pesante, ces bienheureux solitaires se servent alors de ces paroles comme d’un frein pour la retenir dans le devoir. ils la forcent, dans ce temps de relâche, de se souvenir du jour redoutable du jugement. Ils n’ignorent pas dans quel malheur les délices de la table et la bonne chère jetèrent autrefois les Israélites : " Mon bien-aimé ", dit l’Ecriture, " a mangé et s’est engraissé, et il m’est devenu rebelle " .(Deut. XXII, 15.) C’est pourquoi Moïse dit: " Quand vous aurez bu et mangé, et que vous serez rassasiés, souvenez-vous alors du Seigneur votre Dieu " (Deut. VI, 11); parce que c’était alors que les Israélites avaient offensé Dieu par une honteuse idolâtrie. Prenez donc garde qu’il ne vous arrive alors un malheur semblable Vous ne sacrifiez point des brebis et d’autres animaux aux idoles de pierre et d’argent; mais craignez de sacrifier votre propre âme à la colère, et de l’immoler à la fornication et aux autres passions semblables.

C’est le malheur que craignent ces saints solitaires. Lorsqu’ils ont cessé de manger, ou, pour mieux dire, lorsqu’ils n’ont point cessé de jeûner, puisque leur repas même est un jeûne, ils rentrent dans le souvenir de ce jour terrible, et du jugement rigoureux de Jésus-Christ. Que si des personnages si saints, qui s’affligent sans cesse, qui passent leur vie dans le jeûne et dans les veilles; et qui ne couchent que sur la terre, ont encore besoin de se représenter la mémoire de ce jour; comment pouvons-nous espérer, nous autres, de vivre dans la modération chrétienne, nous qui sommes tous les jours à des tables où la tempérance est exposée à tant de périls, et qui n’adressons à Dieu nos prières, ni lorsque nous y entrons, ni lorsque nous en sortons?

Pour prévenir ces malheurs à l’avenir, usons de la même prière que ces bienheureux solitaires, et expliquons-la en passant; afin qu’en (433) reconnaissant les grands avantages qu’elle renferme, nous l’ayons continuellement dans le coeur, lorsque nous serons à table. Réprimons ainsi les désirs déréglés de notre concupiscence. Imitons la conduite de ces anges visibles, et réglons nos maisons d’après le modèle qu’ils nous tracent sur leurs montagnes. Vous devriez aller de vous-mêmes dans ces bienheureuses solitudes voir ces grands exemples de piété, et vous édifier par vous-mêmes de leurs excellentes vertus. Mais puisque vous ne le voulez pas faire ; écoutez-nous au moins, lorsque nous vous en parlons, et lorsque nous vous rapportons ces hymnes admirables, et ces divins cantiques qu’ils offrent à Dieu tous les jours en sortant de table. Que chacun de vous, mes frères, use à l’avenir de ces mêmes actions de grâces. Je vous redis encore une fois cette prière.

" Soyez béni, mon Dieu ". Ils obéissent d’abord à cette loi de l’Apôtre qui nous fait ce commandement: " Quoi que vous fassiez, faites tout au nom de Notre-Seigneur Jésus-Christ, rendant grâces par lui à Dieu le Père". (Coloss. III, 17.)

Ils ne rendent pas grâces à Dieu seulement pour le jour présent, ils le font pour toute la vie : " Qui me nourrissez dès mon enfance ". Ces paroles renferment encore une grande instruction; car, puisque c’est Dieu qui nous nourrit lui-même, tous nos soins ne sont-ils pas superflus? Si le roi vous avait promis de vous donner tous les jours un plat de sa table, vous mettriez-vous encore en peine de la nourriture? Combien devez-vous donc bannir de vous tous ces soins, puisque Dieu même se charge de vous donner à manger? Aussi le dessein de ces saintes âmes, en faisant à Dieu cette prière, est de se persuader à elles-mêmes, et à tous ceux qui veulent se former sur leur manière de vie, qu’ils doivent se décharger entièrement de tous les soins de la nourriture.

Et afin qu’on ne crût pas qu’ils ne rendaient grâces à Dieu que pour leurs personnes seules, ils ajoutent : " Qui donnez à toute chair la nourriture dont elle a besoin ". Ils offrent à Dieu leur reconnaissance pour les grâces qu’il fait à toute la terre. Ils sont comme les pères communs de toute la terre. Ils remercient Dieu des biens qu’il fait en général à tous les hommes. Ils s’accoutument ainsi à les regarder tous comme leurs frères, et à avoir pour eux une charité très-sincère. Car comment pourraient-ils haïr ceux pour qui ils rendent à Dieu de très humbles actions de grâces ?Ainsi ces hymnes sacrés qu’ils récitent en sortant de table, les avertissent de se tenir unis de charité et d’affection avec tous les hommes, et de bannir tout le soin de la nourriture du corps. Car si Dieu " nourrit toute chair ", s’il ne refuse. pas la nourriture aux plus méchants des hommes, la refuserait-il à ceux qui quittent tout pour s’attacher si étroitement à lui? s’il ne manque pas à ceux qui craignent toujours que ces secours ne leur manquent, manquera-t-il à ceux qui se sont déchargés sur lui de ces soins? N’est-ce pas ce que Jésus-Christ tâchait de nous persuader, lorsqu’il disait " que nous étions beaucoup plus considérables que les oiseaux " ? Ne voulait-il pas nous apprendre par ces paroles à ne point mettre notre confiance dans nos richesses et dans les biens de la terre ; puisque ce n’est point là proprement ce qui nous nourrit, mais la parole de Dieu? On peut voir en passant combien ces saints solitaires ferment la bouche aux Manichéens et aux Valentiniens, puisqu’un Dieu qui " nourrit toute chair", et qui offre si libéralement ses grâces à ceux même qui le blasphèment, ne peut certainement être mauvais.

" Remplissez nos coeurs de consolation et de joie". Croyez-vous, mes frères, que ces saints anachorètes demandent à Dieu par ces paroles qu’il les remplisse d’une joie charnelle et mondaine? Dieu nous garde de cette pensée! S’ils aimaient cette joie, ils ne la chercheraient pas dans la solitude des déserts les plus affreux, ni dans les montagnes les plus reculées; ils ne se seraient pas revêtus d’un sac, et ils ne mèneraient pas là vie que tout le monde sait qu’ils mènent. Ils ne cherchent que cette joie divine qui n’a rien de commun avec celle de la terre; cette joie des anges, et dont toute la céleste Jérusalem est comblée. Ils ne se contentent pas de la demander simplement, mais ils désirent même d’en jouir avec abondance. Car ils ne disent pas : donnez-nous cette joie; mais " remplissez-nous de cette joie "; ou plutôt ils ne disent pas : remplissez-nous-en, mais, " remplissez-en nos coeurs ". Car la principale joie de l’homme est celle qui réjouit son cœur. " Les fruits de l’Esprit ", dit saint Paul, " sont la charité, la joie et la paix ": (Gal. V, 22.) Et comme c’est le péché qui a fait entrer la tristesse dans le monde, ils prient Dieu que, par (434) cette joie qu’ils lui demandent, il répande dans leur coeur cette justice sans laquelle il ne faut point espérer de joie.

" Afin qu’étant contents de ce que nous " avons, nous soyons remplis de bonnes "oeuvres ". Voyez combien ces saintes âmes accomplissent à la lettre cette parole de l’Evangile: "Donnez-nous aujourd’hui notre pain " de chaque jour". Et ils ne demandent même ce pain que par le rapport qu’il a avec les choses spirituelles, " afin ", disent-ils, " que nous soyons remplis de toutes sortes de bonnes oeuvres. " C’est-à-dire, que nous ne fassions pas seulement ce que nous devons, mais que nous passions même au delà de ce qui nous est ordonné. C’est ce que marque ce mot : " Nous soyons remplis de toutes sortes de bonnes oeuvres. " Ainsi, ne demandant à Dieu que ce qui leur est précisément nécessaire pour la vie, ils souhaitent au contraire, non-seulement de lui obéir dans ce qui est absolument nécessaire pour le salut, mais encore de lui témoigner leur amour par une obéissance sans bornes et sans mesure. C’est là la marque des vrais serviteurs de Dieu; c’est là la marque des hommes généreux et des âmes vertueuses de se tenir toujours prêtes à toutes sortes de biens.

6. Mais pour s’humilier dans la vue et dans la connaissance de leur faiblesse, et pour protester que si la grâce de Dieu ne les soutient, ils sont incapables par eux-mêmes de former aucun bon dessein; après que ces saints solitaires ont dit: " Afin que nous soyons remplis " de toutes sortes de bonnes oeuvres", ils ajoutent aussitôt: " En Jésus-Christ Notre-Seigneur, avec qui vous appartient l’honneur, la gloire " et l’empire avec le Saint-Esprit, dans tous les " siècles des siècles. Ainsi soit-il", ils finissent cette prière, comme ils l’avaient commencée, c’est-à-dire par l’action de grâces. Et ils semblent recommencer aussitôt une nouvelle prière, quoique ce ne soit que la suite de la précédente. C’est ainsi qu’a fait saint Paul dans ses épîtres. Il rompt souvent dès le commencement de sa lettre la suite de son discours pour donner des louanges à Dieu; comme lorsqu’ayant dit: " Selon la volonté de Dieu et du Père, à qui est la gloire dans tous les siècles. Ainsi soit-il (Gal. I, 4.) "; il reprend aussitôt la suite qu’il avait interrompue, et le sujet sur lequel il écrivait; ou comme lorsqu’il dit ailleurs : " Ils ont adoré et servi la créature plutôt que le Créateur qui est, béni dans tous les siècles. Ainsi soit-il".(Rom. I, 25.) Il ne finit pas là son discours, mais il le reprend aussitôt. Que personne donc ne condamne ces anges visibles, comme confondant leurs discours et ne gardant aucun ordre dans leurs prières, parce qu’après en avoir rompu la suite pour bénir Dieu, ils la reprennent aussitôt pour continuer leur saint cantique. Ils suivent en cela les règles et la pratique des apôtres; ils commencent et finissent toujours leurs discours par les louanges de Dieu.

" Gloire à vous, Seigneur; gloire à vous, ô Saint; gloire à vous, ô Roi, de ce que vous nous avez donné de quoi nous nourrir ". Ils nous apprennent par là à ne pas rendre seulement grâces à Dieu pour les plus grandes choses, mais encore pour les plus petites. Ils bénissent Dieu pour cette nourriture temporelle et confondent par leur humble reconnaissance, l’orgueil des manichéens et de tous ceux qui rejettent cette vie comme étant mauvaise. Car, de peur que leur éminente vertu et que ce mépris qu’ils font des aliments ne donnât lieu aux hommes de croire qu’ils les rejetaient avec horreur, et qu’ils s’en séparaient comme d’une chose qui était impure, ils font voir par cette prière que ce n’est -point par cette considération qu’ils s’abstiennent d’en user, mais seulement parce qu’ils désirent de pratiquer l’abstinence et le jeûne avec une sévérité plus exacte.

Il est très-remarquable qu’en rendant grâces à Dieu des dons qu’ils en ont déjà reçus, ils viennent aussitôt à lui en demander de plus grands, et que, sans s’arrêter à ce qui ne regarde que cette vie, ils s’élèvent aux choses célestes en disant: " Remplissez-nous du Saint-Esprit ". Car nous ne pouvons faire aucune bonne action comme il faut, si nous ne sommes remplis de cette grâce, comme nous ne pouvons rien entreprendre de généreux ni de grand, si nous ne sommes soutenus de la force de Jésus-Christ. Comme donc nous venons de voir, que lorsqu’ils ont dit : " Afin " que nous soyons remplis de toutes sortes " de bonnes oeuvres ", ils ajoutent aussitôt: " En Jésus-Christ Notre-Seigneur " ; ils disent de même ici : "Remplissez-nous du Saint-Esprit "

" Afin que nous soyons agréables devant " vos yeux, et que nous ne soyons point couverts de confusion en votre présence". Comme (435) s’ils disaient : Nous sommes fort indifférents et fort insensibles à cette confusion qui nous vient de la part des hommes. Tout ce qu’ils peuvent dire de nous dans leurs plus sanglantes railleries et dans leurs outrages les plus atroces, n’est pas capable de faire que nous nous y arrêtions. Toute notre crainte, Seigneur, et toute notre appréhension est de tomber alors dans cette confusion dont tous les pécheurs de la terre seront couverte en votre présence. Et en disant ceci, ils se souviennent en même temps des flammes éternelles de l’enfer et de ce fleuve de feu, comme aussi des récompenses du ciel et de ces couronnes de gloire, qu’ils y attendent. Et ils ne disent pas: Afin que nous ne soyons point punis; mais " que nous ne soyons point couverts de confusion "; parce que ce leur serait une confusion plus in supportable que l’enfer même, de voir alors qu’ils auraient offensé Dieu. Mais comme les plus faibles et les plus grossiers ne sont pas assez frappés du malheur de cette honte, ils ajoutent :

" Quand vous rendrez à chacun selon ses oeuvres ". Reconnaissez donc, mes frères, quels services nous ont rendus aujourd’hui ces bienheureux solitaires ; combien nous avons appris de choses très-importantes de ces pauvres étrangers, éloignés de tout commerce avec le monde; de ces habitants des déserts, ou plutôt de ces citoyens du ciel. Car, au lieu que nous sommes étrangers à l’égard du ciel, et citoyens de la terre, ces bienheureux solitaires sont au contraire étrangers à notre égard et sont les compagnons des anges.

Ces saints hommes, après ces. actions de grâces, ayant le coeur touché de componction et les yeux trempés de larmes, vont chercher dans le sommeil quelque relâche à leur travail, et dorment seulement autant qu’il est nécessaire pour prendre un léger repos. Ils se relèvent presque aussitôt après, et font de toute la nuit, comme un jour qu’ils passent dans la psalmodie, dans les louanges, et dans les actions de grâces.

Ce ne sont pas seulement les hommes qui vivent de cette sorte. On y voit aussi des femmes embrasser avec courage cette vie angélique, et vaincre la faiblesse de leur sexe par la ferveur de leur foi. Rougissons, mes frères, rougissons. nous autres qui sommes hommes, en nous comparant avec ces âmes si généreuses. Cessons enfin d’être toujours plongés dans l’amour de cette vie, et d’avoir l’esprit rempli d’ombres, de songes et de fumée. La plus grande partie de notre vie se passe dans l’insensibilité. Nos premières années ne sont pleines que de puérilités et de folies. Celles qui approchent de la vieillesse commencent à éteindre en nous la vigueur de tous nos sens. Il ne nous reste entre les unes et les autres qu’un petit nombre d’années, pour goûter les plaisirs et jouir des délices de la vie, et l’on doit même reconnaître que cet intervalle si court ne peut goûter à son aise ces vains divertissements, parce que nous y sommes déchirés d’une infinité de travaux et de mille inquiétudes. Cherchons donc, mes frères, d’autres plaisirs, je vous en conjure. Attachons-nous à des biens qui sont immuables et éternels, et désirons une vie qui ne passera jamais.

Il ne vous est pas impossible d’imiter dans vos villes la vie de ces admirables solitaires. Vous pouvez étant mariés, et vivant dans votre famille, prier et jeûner comme eux, et entrer dans les sentiments d’une véritable componction. Les premiers chrétiens qui vivaient du temps des apôtres, demeuraient au milieu des villes, et y pratiquaient la vie des plus parfaits anachorètes. Il y en avait entre eux qui étaient occupés à des métiers et à des arts, comme Priscille et Aquila. Tous les prophètes autrefois comme Isaïe, Ezéchiel et le grand Moïse, avaient des femmes et des enfants, sans qu’ils leur fussent un obstacle à la vertu.

Imitons donc, mes frères, ces grands modèles. Rendons continuellement grâces à Dieu,, chantons-lui toujours des hymnes : embrassons la tempérance, la continence et toutes les autres vertus. Faisons refleurir dans les villes la vie des déserts, afin que nous soyons agréables devant Dieu et devant les hommes, et que nous méritions d’acquérir un jour ces biens éternels, que je vous souhaite par la miséricorde de Notre-Seigneur Jésus-Christ, par qui et avec qui on rend au Père, la gloire, l’honneur et la force, maintenant et toujours, et dans tous les siècles des siècles. Ainsi soit-il. (436)

exegesis

vespers 24th Baoonah

Matthew 16:21--26

Matthew 16:25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.

http://www.ccel.org/ccel/schaff/npnf110.iii.LIII.html


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Book Information

Table of Contents

Title Page.

Preface to the American Edition.

The Homilies of St. John Chrysostom.

Title Page.

Preface to the Oxford Edition.

Introductory Essay.

Introduction.
The Place of Chrysostom in the History of Exegesis.
Extent and Character of Chrysostom's Exegetical Labors.

Homily 1

Matthew I. 1.

Matthew I. 1.

Matthew I. 17.

Matthew 1. 22, 23.

Matthew II. 1, 2.

Matthew II. 4, 5.

Matthew II. 2.

Matthew II. 16.

Matthew III. 1, 2.

Matthew III. 7.

Matthew III. 13.

Matthew IV. 1.

Matthew IV. 12.

Matthew V. 1, 2.

Matthew V. 17.

Matthew V. 27, 28.

Matthew V. 38, 39, 40.

Matthew VI. 1.

Matthew VI. 16.

Matthew VI. 24.

Matthew VI. 28, 29.

Matthew VII. 1.

Matthew VII. 21.

Matthew VII. 28.

Matthew VIII. 5.

Matthew VIII. 14, 15.

Matthew VIII. 23, 24.

Matthew IX. 1, 2.

Matthew IX. 9.

Matthew IX. 18.

Matthew IX. 27-30.

Matthew X. 16.

Matthew X. 23.

Matthew X. 34.

Matthew XI. 1.

Matthew X. 7, 8, 9.

Matthew XI. 25, 26.

Matthew XII. 1.

Matthew XII. 9, 10.

Matthew XII. 25, 26.

Matthew XII. 33.

Matthew XII. 38, 39.

Matthew XII. 46-49.

Matthew XIII. 10, 11.

Matthew XIII. 24-30.

Matthew XIII. 34, 35.

Matthew XIII. 53.

Matthew XIV. 13.

Matthew XIV. 23, 24.

Matthew XV. 1.

Matthew XV. 21, 22.

Matthew XVI. 24.

Matthew XVI. 28.

Matthew XVII. 10.

Matthew XVIII. 7.

Matthew XVIII. 15.

Matthew XVIII. 21.

Matthew XIX. 1.

Matthew XIX. 16.

Matthew XIX. 27.

Matthew XX. 17-19.

Matthew XX. 29, 30.

Matthew XXI. 12, 13.

Matthew XXI. 33-34.

Matthew XXII. 1-14.

Matthew XXII. 15.

Matthew XXII. 34-36.

Matthew XXIII. 1-3.

Matthew XXIII. 14.

Matthew XXIII. 29, 30.

Matthew XXIV. 1, 2.

Matthew XXIV. 16-18.

Matthew XXIV. 32, 33.

Matthew XXV. 1-30.

Matthew XXVI. 6, 7.

Matthew XXVI. 17, 18.

Matthew XXVI. 26-28.

Matthew XXVI. 36-38.

Matthew XXVI. 51-54.

Matthew XXVI. 67, 68.

Matthew XXVII. 11, 12.

Matthew XXVII. 27-29.

Matthew XXVII. 45-48.

Matthew XXVII. 62-64.

Matthew XXVIII. 11-14.

Index of Subjects

Indexes

Index of Scripture References
Index of Scripture Commentary
Greek Words and Phrases
Index of Pages of the Print Edition

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. NPNF1-10. St. Chrysostom: Homilies on the Gospel of Saint Matthew
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Homily LV.

Matt. XVI. 24.

“Then said Jesus unto His disciples, If any man will come after me, let him renounce himself,21312131 [R.V., “If any man would come after me, let him deny himself,” etc. The Oxford translator substitutes “renounce” to bring out the distinction between ἀπαρνεσθαι and ἀρνεσθαι, which is pointed out in the Homily, sec. 2.—R.]and take up his cross and follow me.”

Then; when? When Peter said, “Be it far from Thee, this shall not be unto Thee;” and was told, “Get thee behind me, Satan.”21322132 Matt. xvi. 22, 23. For He was by no means satisfied with the mere rebuke, but, willing also more abundantly to show both the extravagance of what Peter had said, and the benefit of His passion, He saith, “Thy word to me is, “Be it far from Thee, this shall not be unto Thee:” but my word to thee is, “Not only is it hurtful to thee, and destructive, to hinder me and to be displeased at my Passion, but it will be impossible for thee even to be saved, unless thou thyself too be continually prepared for death.”

Thus, lest they should think His suffering unworthy of Him, not by the former things only, but also by the events that were coming on, He teaches them the gain thereof. Thus in John first, He saith, “Except the corn of wheat fall into the ground and die, it abideth alone; but if it die, it bringeth forth much fruit;”21332133 John xii. 24.but here more abundantly working it out, not concerning Himself only doth He bring forward the statement that it is meet to die, but concerning them also. “For so great is the profit thereof, that in your case also unwillingness to die is grievous, but to be ready for it, good.”

325This however He makes clear by what follows, but for the present He works it out on one side only. And see how He also makes His discourse unexceptionable: not saying at all, “whether you will, or no, you must suffer this,” but how? “If any man will come after me.” “I force not, I compel not, but each one I make lord of his own choice; wherefore also I say, ‘If any man will.’ For to good things do I call you, not to things evil, or burdensome; not to punishment and vengeance, that I should have to compel. Nay, the nature of the thing is alone sufficient to attract you.”

Now, thus saying, He drew them unto Him the more. For he indeed that uses compulsion oftens turns men away, but he that leaves the hearer to choose attracts him more. For soothing is a mightier thing than force. Wherefore even He Himself said, “If any man will.” “For great,” saith He, “are the good things which I give you, and such as for men even to run to them of their own accord. For neither if one were giving gold, and offering a treasure, would he invite with force. And if that invitation be without compulsion, much more this, to the good things in the Heavens. Since if the nature of the thing persuade thee not to run, thou art not worthy to receive it at all, nor if thou shouldest receive it, wilt thou well know what thou hast received.”

Wherefore Christ compels not, but urges, sparing us. For since they seemed to be murmuring much, being secretly disturbed at the saying, He saith, “No need of disturbance or of trouble. If ye do not account what I have mentioned to be a cause of innumerable blessings, even when befalling yourselves, I use no force, nor do I compel, but if any be willing to follow, him I call.”

“For do not by any means imagine that this is your following of me; I mean, what ye now do attending upon me. Ye have need of many toils, many dangers, if ye are to come after me. For thou oughtest not, O Peter, because thou hast confessed me Son of God, therefore only to expect crowns, and to suppose this enough for thy salvation, and for the future to enjoy security, as having done all. For although it be in my power, as Son of God, to hinder thee from having any trial at all of those hardships; yet such is not my will, for thy sake, that thou mayest thyself too contribute something, and be more approved.”

For so, if one were a judge at the games, and had a friend in the lists, he would not wish to crown him by favor only, but also for his own toils; and for this reason especially, because he loves him. Even so Christ also; whom He most loves, those He most of all will have to approve themselves by their own means also, and not from His help alone.

But see how at the same time He makes His saying not a grievous one. For He doth by no means compass them only with His terror, but He also puts forth the doctrine generally to the world, saying, “If any one will,” be it woman or man, ruler or subject, let him come this way.

2. And though he seem to have spoken but one single thing, yet His sayings are three, “Let him renounce himself,” and “Let him bear his cross,” and “Let him follow me;” and two of them are joined together, but the one is put by itself.

But let us see first what it can be to deny one’s self. Let us learn first what it is to deny another, and then we shall know what it may be to deny one’s self. What then is it to deny another? He that is denying another,—for example, either brother, or servant, or whom you will,—should he see him either beaten, or bound, or led to execution, or whatever he may suffer, stands not by him, doth not help him, is not moved, feels nothing for him, as being once for all alienated from him. Thus then He will have us disregard our own body, so that whether men scourge, or banish, or burn, or whatever they do, we may not spare it. For this is to spare it. Since fathers too then spare their offspring, when committing them to teachers, they command not to spare them.

So also Christ; He said not, “Let him not spare himself,” but very strictly, “Let him renounce himself;” that is, let him have nothing to do with himself, but give himself up to all dangers and conflicts; and let him so feel, as though another were suffering it all.

And He said not, “Let him deny,”21342134 ἀρνησσθω.but “Let him renounce;”21352135 ἀπαρνησσθω. [Comp. note, p. 338.]even by this small addition intimating again, how very far it goes. For this latter is more than the former.

“And let him take up his cross.” This arises out of the other. For to hinder thy supposing that words, and insults, and reproaches are to be the limits of our self-renunciation, He saith also how far one ought to renounce one’s self; that is, unto death, and that a reproachful death. Therefore He said not, “Let him renounce himself unto death,” but, “Let him take up his cross;” setting forth the reproachful death; and that not once, nor twice, but throughout all life one ought so to do. “Yea,” saith He, “bear about this death continually, and day by day
326 be ready for slaughter. For since many have indeed contemned riches, and pleasure, and glory, but death they despised not, but feared dangers; I,” saith He, “will that my champion should wrestle even unto blood, and that the limits of his course should reach unto slaughter; so that although one must undergo death, death with reproach, the accursed death, and that upon evil surmise, we are to bear all things nobly, and rather to rejoice in being suspected.”

“And let him follow me.” That is, it being possible for one to suffer, yet not to follow Him, when one doth not suffer for Him (for so robbers often suffer grievously, and violaters of tombs, and sorcerers); to hinder thy supposing that the mere nature of thy calamities is sufficient, He adds the occasion of these calamities.

And what is it? In order that, so doing and suffering, thou mayest follow Him; that for Him thou mayest undergo all things; that thou mayest possess the other virtues also. For this too is expressed by “Let him follow me;” so as to show forth not fortitude only, such as is exercised in our calamities, but temperance also, and moderation, and all self-restraint. This being properly “to follow,” the giving heed also to the other virtues, and for His sake suffering all.

For there are who follow the devil even to the endurance of all this, and for his sake give up their own lives; but we for Christ, or rather for our own sakes: they indeed to harm themselves both here and there; but we, that we may gain both lives.

How then is it not extreme dullness, not to show forth even the same fortitude with them that perish; and this, when we are to reap from it so many crowns? Yet with us surely Christ Himself is present to be our help, but with them no one.

Now He had indeed already spoken this very injunction, when He sent them, saying, “Go not into the way of the Gentiles” (for, saith He, “I send you as sheep in the midst of wolves,” and, “ye shall be brought before kings and governors”)21362136 Matt. x. 5, 16, 18.but now with more intensity and severity. For then He spake of death only, but here He hath mentioned a cross also, and a continual cross. For “let him take up,” saith He, “his cross;” that is, “let him carry it continually and bear it.” And this He is wont to do in everything; not in the first instance, nor from the beginning, but quietly and gradually, bringing in the greater commandments, that the hearers may not count it strange.

3. Then, because the saying seemed to be vehement, see how He softens it by what follows, and sets down rewards surpassing our toils; and not rewards only, but also the penalties of vice: nay, on these last He dwells more than on those, since not so much His bestowing blessings, as His threat of severities, is wont to bring ordinary men to their senses. See at least how He both begins here from this, and ends in this.

“For whosoever will save his life shall lose it,” saith He, “but whosoever shall lose his life for my sake, shall find it. For what is a man profited,21372137 [R.V., “shall a man be profited;” so the Homily here, against rec. text.—R.]if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul ?”21382138 Matt. xvi. 25. 26. [Chrysostom inserts ὑπρ, and takes ψυχ in ver. 26as “soul,” but in his comment in ver. 25recognizes the obvious contrast between lower and higher life.—R.]

Now what He saith is like this: “not as unsparing towards you, but rather as exceedingly sparing you, I enjoin these things. For he who spares his child, ruins it; but he who spares it not, preserves.” To which effect also a certain wise man said, “If thou beat thy son with a rod, he shall not die, but thou shalt deliver his soul from death.”21392139 Prov. xxiii. 13, 14. And again, “He that refresheth his son, shall bind up his wounds.”21402140 Ecclus. xxx. 7.

This takes place in the camp also. For if the general, sparing the soldiers, commands them to remain within the place always, he will destroy with them the inhabitants too.

“In order then that this may not happen in your case also,” saith He, “ye must be arrayed against continual death. For now too a grievous war is about to be kindled. Sit not therefore within, but go forth and fight; and shouldest thou fall in thy post, then hast thou obtained life.” For if in the visible wars he that in his post meets slaughter, is both more distinguished than the rest, and more invincible, and more formidable to the enemy; although we know that after death the king, in behalf of whom he takes his station, is not able to raise him up again: much more in these wars, when there are such hopes of resurrection besides, will he who exposes his own life unto death, find it; in one sense, because he will not be quickly taken; in a second, because even though he fall, God21412141 [The word “God” is supplied by the translator, but this is not necessarily the sense; the subject may be the man himself.—R.]will lead his life on to a higher life.

4. Then, because he had said, “He who will save shall lose it, but whosoever shall lose shall save it,” and on that side had set salvation and destruction, and on this salva
327 tion and destruction; to prevent any one’s imagining the one destruction and salvation to be all the same with the other, and to teach thee plainly that the difference between this salvation and that is as great as between destruction and salvation; from the contraries also He makes an inference once for all to establish these points. “For what is a man profited,”21422142 [Here the citation agrees with the rec. text.—R.]saith He, “if he gain the whole world, and lose his own soul ?”

Seest thou how the wrongful preservation of it is destruction, and worse than all destruction, as being even past remedy, from the want of anything more to redeem it? For “tell me not this,” saith He, “that he that hath escaped such dangers hath saved his life; but together with his life put also the whole world, yet what profit hath he thereby, if the soul perish?”

For tell me, shouldest thou see thy servants in luxury, and thyself in extreme calamity, wilt thou indeed profit aught by being master? By no means. Make this reckoning then with regard to thy soul also, when the flesh is in luxury and wealth, and she awaiting the destruction to come.

“What shall a man give in exchange for his soul ?”21432143 [Here ὑπρ does not occur, the text agreeing with the received.—R.]

Again, He dwells upon the same point. What? hast thou another soul to give for this soul? saith He. Why, shouldest thou lose money, thou wilt be able to give money; or be it house, or slaves, or any other kind of possession, but for thy soul, if thou lose it, thou wilt have no other soul to give: yea, though thou hadst the world, though thou wast king of the whole earth, thou wouldest not be able, by paying down all earthly goods, with the earth itself, to redeem but one soul.

And what marvel, if it be so with the soul? Since even in the body one may see that so it turns out. Though thou wear ten thousand diadems, but have a body sickly by nature, and incurable, thou wilt not be able, not by giving all thy kingdom, to recover this body, not though thou add innumerable persons, and cities, and goods.

Now thus I bid thee reason with regard to thy soul also; or rather even much more with regard to the soul; and do thou, forsaking all besides, spend all thy care upon it. Do not then while taking thought about the things of others, neglect thyself and thine own things; which now all men do, resembling them that work in the mines. For neither do these receive any profit from this labor, nor from the wealth; but rather great harm, both because they incur fruitless peril, and incur it for other men, reaping no benefit from such their toils and deaths. These even now are objects of imitation to many, who are digging up wealth for others; or rather we are more wretched even than this, inasmuch as hell itself awaits us after these our labors. For they indeed are staid from those toils by death, but to us death proves a beginning of innumerable evils.

But if thou say, thou hast in thy wealth the fruit of thy toils: show me thy soul gladdened, and then I am persuaded. For of all things in us the soul is chief. And if the body be fattened, while she is pining away, this prosperity is nothing to thee (even as when the handmaiden is glad, the happiness of the maidservant is nothing to her mistress perishing, nor is the fair robe anything compared with the weak flesh); but Christ will say unto thee again, “What shall a man give in exchange for his soul ?” on every hand commanding thee to be busied about that, and to take account of it only.

5. Having alarmed them therefore hereby, He comforts them also by His good things.

“For the Son of Man shall come,” saith He, “in the glory of His Father with His holy angels, and then He shall reward every man according to his works.”21442144 Matt. xvi. 37. [Some mss. of the Homily omit ἁγων, and read τν πρξιν for τ ργα (see note 1, p. 342). So R.V.—R.]

Seest thou how the glory of the Father and of the Son is all one? But if the glory be one, it is quite evident that the substance also is one. For if in one substance there be a difference of glory (“for there is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory;”21452145 1 Cor. xv. 41.although the substance be one), how may the substance of those differ, whereof the glory is one? For He said not at all, “In glory such as the Father’s,” whereby thou mightest suppose again some variation; but implying entire perfection, “In that same glory,” saith He, “will He come;” for it to be deemed one and the same.

“Now, why fear, O Peter” (so He speaks), “on being told of death? Why, then shalt thou see me in the glory of the Father. And if I am in glory, so are ye; your interests are no wise limited to the present life, but another sort of portion will take you up, a better one.” Nevertheless, when He had spoken of the good things, He stayed not at this, but mingled the fearful things also, bringing forward that judgment-seat, and the inexorable account, and the inflexible sentence, and the judgment that cannot be deceived.

328He suffered not however His discourse to appear only dismal, but tempered it also with good hopes. For neither did He say, “then shall He punish them that sinned,” but, “He shall reward every man according to his doings.”21462146 [τν πρξιν, the reading accepted in R.V.—R.] And this He said, reminding not only the sinners of punishment, but also them that have done well of prizes and crowns.

6. And He indeed spake it, in part to refresh the good, but I ever shudder at hearing it, for I am not of them that are crowned, and I suppose that others also share with us in our fear and anxiety. For whom is this saying not enough to startle, when he hath entered into his own conscience; and to make him shudder, and convince him that we have need of sackcloth, and of prolonged fasting, more than the people of the Ninevites? For not for an overthrow of a city, and the common end, are we concerned, but for eternal punishment, and the fire that is never quenched.

Wherefore also I praise and admire the monks that have occupied the desert places, as for the rest, so for this saying. For they after having made their dinners, or rather after supper (for dinner they know not at any time, because they know that the present time is one of mourning and fasting); after supper then, in saying certain hymns of thanksgiving unto God, they make mention of this expression also. And if ye would hear the very hymns themselves, that ye too may say them continually, I will rehearse to you the whole of that sacred song. The words of it then stand as follows: “Blessed God, who feedest me from my youth up, who givest food to all flesh; fill our hearts with joy and gladness, that always having all sufficiency we may abound unto every good work in Christ Jesus our Lord; with whom be unto Thee glory, honor and might, with the Holy Spirit, forever. Amen. Glory to Thee, O Lord, glory to Thee, O Holy One, glory to Thee, O King, that Thou hast given us meat to make us glad. Fill us with the Holy Ghost, that we may be found well-pleasing before Thee, not being ashamed, when Thou renderest to every man according to his works.”

Now this hymn is in all parts worthy of admiration, but especially the above ending of it. That is, because meals and food are wont to dissipate and weigh down, they put this saying as a kind of bridle upon the soul, at the time of indulgence reminding it of the time of judgment. For they have learnt what befell Israel through a costly table. “For my beloved,” saith He, “ate, and waxed fat, and kicked.”21472147 Deut. xxxii. 15 [LXX.] Wherefore also Moses said, “When thou shalt have eaten and drunk and art full, remember the Lord thy God.”21482148 Deut. vi. 11, 12.

For after that feast, then they ventured on those acts of lawless daring.

Do thou therefore also look to it, lest something like it befall thee. For though thou sacrifice not to stone nor to gold, either sheep or bullocks, see lest to wrath thou sacrifice thine own soul, lest to whoredom or other like passions, thou sacrifice thine own salvation. Yea—on this account, you see, they being afraid of these downfalls, when they have enjoyed their meal, or rather fasting (for their meal is in fact fasting), remind themselves of the terrible judgment-seat, and of that day. And if they who correct themselves both with fasting, and with nights spent on the ground, with watchings, and with sackcloth, and with ten thousand means, do yet require also this reminding, when will it be possible for us to live virtuously; who set forth tables loaded with innumerable wrecks, and do not so much as pray at all, neither in the beginning nor the end ?

7. Wherefore to put an end to these shipwrecks, let us bring before us that hymn and unfold it all, that seeing the profit thereof, we too may chant it constantly over our table, and quell the rude motions of the belly, introducing both the manners and laws of those angels into our houses. For you ought indeed to go there and reap these fruits; but since ye are not willing, at least through our words, hear this spiritual melody, and let every one after his meal say these words, beginning thus.

“Blessed God.” For the apostolic law they straightway fulfill, that commands, “Whatsoever we do in word or in deed, that we do it in the name of our Lord Jesus Christ, giving thanks to God and the Father by Him.”21492149 Colos. iii. 17.

Next, the thanksgiving takes place not for that one day only, but for all their life. For, “Who feedest me,” it is said, “from my youth up.” And a lesson of self-command is drawn thence, that when God feeds, we must not take thought. For if upon a king’s promising thee to furnish thy daily food out of his own stores, thou wouldest be of good hope for the future; much more, when God gives, and all things pour upon thee as out of fountains, shouldest thou be freed from all anxiety. Yea, and to this very intent they so speak, that they may persuade
329 both themselves, and those that are made disciples by them, to put off all worldly care.

Then, not to have thee suppose that for themselves only they offer up this thanksgiving, they further say, “Who givest food to all flesh,” giving thanks in behalf of all the world; and as fathers of the whole earth, so do they offer up their praises for all, and train themselves to a sincere brotherly love. For it is not even possible they should hate them, in behalf of whom they thank God, that they are fed.

Seest thou both charity introduced by their thanksgiving, and worldly care cast out, both by the preceding words, and by these? For if He feed all flesh, much more them that are devoted to him; if them that are entangled in worldly cares, much more them that are freed from the same.

To establish this, Christ Himself said, “How many sparrows do ye exceed in value?”21502150 Luke xii. 7. [Very freely cited.] And He said it, teaching them not to put their confidence in wealth and land and seeds; for it is not these that feed us, but the word of God.21512151 Deut. viii. 3; Matt. iv. 4.

Hereby they stop the mouths, both of the Manichæans, and of them of Valentinus, and of all that are diseased in their way. For sure this Being is not evil, who sets his own stores before all, even before them that blaspheme Him.

Then comes the petition: “Fill our hearts with joy and gladness.” With what manner of joy then, doth it mean? the joy of this world? God forbid: for had they meant this, they would not have occupied summits of mountains, and deserts, nor wrapt themselves in sackcloth; but that joy they mean, which hath nothing in common with this present life, the joy of angels, the joy above.

And they do not simply ask for it, but in great excess; for they say not, “give,” but, “fill,” and they say not “us,” but “our hearts.” For this is especially a heart’s joy; “For the fruit of the Spirit is love, joy, peace.”21522152 Gal. v. 22.

Thus, because sin brought in sorrow, they request that through joy righteousness may be implanted in them, for no otherwise might joy be engendered.

“That, always having all sufficiency, we may abound unto every good work.”21532153 2 Cor. ix. 8. See how they fulfill that word of the gospel which saith, “Give us this day our daily bread,” and how they seek even this for spiritual ends. For their phrase is, “That we may abound unto every good work.” They said not, “That we may do our duty only,” but “even more than what is enjoined,” for, “that we may abound,” means this. And while of God they seek sufficiency in things needful, themselves are willing to obey not in sufficiency only, but with much abundance, and in all things. This is the part of well-disposed servants, this of men strict in goodness, to abound always, and in all things.

Then again reminding themselves of their own weakness, and that without the influence from above nothing noble can be done; having said, “that we may abound unto every good work,” they add, “in Christ Jesus our Lord, with whom unto Thee be glory, honor, and might forever. Amen;” framing this end like their commencement by a thread of thanksgiving.

8. After this again, they seem to begin afresh, but they are keeping to the same argument. As Paul also in the beginning of an epistle, having closed with a doxology, where he says, “According to the will of our God and Father, to whom be glory forever. Amen;”21542154 Gal. i. 4, 5.begins the subject again on which he was writing. And again in another place when he had said, “They worshipped and served the creature more than the Creator, who is blessed forever: Amen;”21552155 Rom. i. 25.he completed not his discourse, but begins again.

Therefore neither let us blame these our angels, as acting disorderly, for that having closed with a doxology they begin again the sacred hymns. For they follow apostolical laws, beginning from a doxology, and ending therein, and after that end making a commencement again.

Wherefore they say, “Glory be to Thee, O Lord; glory be to Thee, O Holy One; glory be to Thee, O King; that Thou hast given us food to make us glad.”

Since not for the greater things only, but also for the lesser, we ought to give thanks. And they do give thanks for these also, putting to shame the heresy of the Manichæans, and of as many as affirm our present life to be evil. For lest for their high self-command, and contempt of the belly, thou shouldest suspect them as abhorring the meat, like the heretics aforesaid, who choke themselves21562156 ἀπαγχονιζντων, a strong figurative expression, as it seems, for the unhallowed self-tormenting of the Manichæans. In Hom. XLII., the word is applied to Saul, “choking with envy” towards David.to death; they by their prayer teach thee, that not from abhorrence of God’s creatures they abstain from most of them, but as exercising self-restraint.

And see how after thanksgiving for His past gifts, they are importunate also for the greater things, and dwell not upon the mat
330 ters of this life, but mount above the heavens, and say, “Fill us with the Holy Ghost.” For it is not even possible to approve one’s self as one ought, not being filled with that grace; as there is no doing anything noble or great, without the benefit of Christ’s influences.

As therefore when they had said, “That we may abound unto every good work,” they added, “In Christ Jesus;” so here also they say, “Fill us with the Holy Ghost, that we may be found to have been well-pleasing before Thee.”21572157 [In some mss. the two paragraphs which follow are omitted, “and not be ashamed” being joined with this clause.—R.]

Seest thou how for the things of this life they pray not, but give thanks only; but for the things of the Spirit, they both give thanks and pray. For, “seek ye,” saith He, “the kingdom of heaven, and all these things shall be added unto you.”21582158 Matt. vi. 33. [Here, also, the peculiar reading “Kingdom of Heaven” occurs. Comp. Homily XXII. 4.—R.]

And mark too another kind of severe goodness in them; their saying, namely, “That we may be found to have been well-pleasing in Thy sight, not being ashamed.” For “we care not,” say they, “for the shame that proceeds from the many, but whatever men may say of us, laughing, upbraiding, we do not so much as regard it; but our whole endeavor is not to be put to shame then.” But in these expressions, they bring in also the river of fire, and the prizes, and the rewards.

They said not, “that we be not punished,” but, “that we be not ashamed.”21592159 [See above, note 1.—R.] For this is to us far more fearful than hell, to seem to have offended our Lord.

But since the more part and the grosser sort are not in fear of this, they add, “When Thou renderest to every man according to his works.” Seest thou how greatly these strangers and pilgrims have benefitted us, these citizens of the wilderness, or rather citizens of the Heavens? For whereas we are strangers to the Heavens, but citizens of the earth, these are just the contrary.

And after this hymn, being filled with much compunction, and with many and fervent tears, so they proceed to sleep, snatching just so much of it as a little to refresh themselves. And again, the nights they make days, spending them in thanksgivings and in the singing of psalms.

But not men only, but women also practise this self-denial, overcoming the weakness of their nature by the abundance of their zeal.

Let us be abashed then at their earnestness, we who are men, let us cease to be fastened to the things present, to shadow, to dreams, to smoke. For the more part of our life is passed in insensibility.

For both the first period of our life is full of much folly, and that again which travels on to old age, makes all the feeling that is in us wither away, and small is the space between, that is able feelingly to enjoy pleasure; or rather, not even that hath a pure participation thereof, by reason of innumerable cares and toils, that harrass it.

Wherefore, I pray, let us seek the unmovable and eternal goods, and the life that never has old age.

For even one dwelling in a city may imitate the self-denial of the monks; yea, one who has a wife, and is busied in a household, may pray, and fast, and learn compunction. Since they also, who at the first were instructed by the apostles, though they dwelt in cities, yet showed forth the piety of the occupiers of the deserts: and others again who had to rule over workshops, as Priscilla and Aquila.

And the prophets too, all had both wives and households, as Isaiah, as Ezekiel, as the great Moses, and received no hurt therefrom in regard of virtue.

These then let us also imitate, and continually offer thanksgiving to God, continually sing hymns to Him; let us give heed to temperance, and to all other virtues, and the self-denial that is practised in the deserts, let us bring into our cities; that we may appear both well-pleasing before God, and approved before men, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, through whom and with whom be unto the Father, glory, honor, and might, together with the holy and life-giving Spirit, now and always and world without end. Amen.21602160 The grace here commented on is in its commencement the same with one still used before meat in collegiate bodies: e.g. in Oriel College, Oxford. “Benedicte Deus qui pascis nos in juventute nostra, et præbes cibum omni carni: reple gaudio et lætitia corda nostra, ut nos affatim quod satis est habentes, abundemus ad omne opus bonum: Per Jesum Christum Dominum nostrum: Amen.” The conclusion of St. Chrysostom’s grace seems to be referred to by St. Just Mart. Apol. 1. p. 83 C. and p. 50 E. as quoted by Mr. Field here.

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