14th of KIAHK lectionary explanation

FAST OF THE NATIVITY 2010

http://www.4shared.com/dir/Cx7npXlt/Fast_of_the_Nativity_2010.html


29th day of the fast
Thursday
the 23rd of December 2010
the 14th of Kiahk 1727


http://www.4shared.com/document/xERa2rwx/29_Thursday.html



vespers gospel text from Matthew 16: 24-28

24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

Explanation by saint John Chrysostom
HOMILY LV.

MATT. XVI. 24.

"Then said Jesus unto His disciples, If any man will come after me, let him renounce himself,(1) 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."(2) 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, test 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;"(3) 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."

This 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 m 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 cloth 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.
5. 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,"(1) but "Let him renounce;"(2) 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 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")(1) 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 profiled,' if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?"(3)
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 shall deliver his soul from death."(4) And again, "He that refresheth his son, shall bind up his wounds."(5)

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, God(6) 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 salvation 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,"(1) 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?"(2)
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 tho 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."(3)

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;"(4) 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.

He 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."(1) 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 rendcrest 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."' Wherefore also Moses said, "When thou shalt have eaten and drunk and art full, remember the Lord thy God."(3)
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."(4)
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 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?"(1) 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?

Hereby they stop the mouths, both of the Manichaeans, 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 hears." For this is especially a heart's joy; "For the fruit of the Spirit is love, joy, peace."(3)

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."(4) 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;"(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;"(6) 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 Manichaeans, 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 themselves(7) 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 matters 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."(1)
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. "(2)

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."(3) 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.(4)


Matines gospel text from Matthew 10:34-42

Saint Matthew 10: 34-42
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36 And a man’s foes shall be they of his own household.
37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.
39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
41 He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.
42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.


Explanation by saint John Chrysostom
HOMILY XXXV.

MATT. X. 34.

"Think not that I am come(1) to send peace on earth; I am not come(2) to send peace, but a sword."
AGAIN, He sets forth the things that are more painful, and that with great aggravation: and the objection they were sure to meet Him with, He prevents them by stating. I mean, lest hearing this, they should say, "For, this then art Thou come, to destroy both us, and them that obey us, and to fill the earth with war?" He first saith Himself, "I am not come to send peace on earth."
How then did He enjoin them to pronounce peace on entering into each house? And again, how did the angels say, "Glory to God in the highest, and on earth peace"?(1) And how came all the prophets too to publish it for good tidings? Because this more than anything is peace, when the diseased is cut off, when the mutinous is removed. For thus it is possible for Heaven to be united to earth. Since the physician too in this way preserves the rest of the body, when he amputates the incurable part; and the general, when he has brought to a separation them that were agreed in mischief. Thus it came to pass also in the case of that famous tower; for their evil peace(2) was ended by their good discord, and peace made thereby. Thus Paul also divided them that were conspiring against him.(3) And in Naboth's case that agreement was at the same time more grievous than any war.(4) For concord is not in every case a good thing, since even robbers agree together.

The war is not then the effect of His purpose, but of their temper. For His will indeed was that all should agree in the word of godliness; but because they fell to dissension, war arises. Yet He spake not so; but what saith He? "I am not come to send peace;" comforting them. As if He said, For think not that ye are to blame for these things; it is I who order them so, because men are so disposed. Be not ye therefore confounded, as though the events happened against expectation. To this end am I come, to send war among men; for this is my will. Be not ye therefore troubled, when the earth is at war, as though it were subject to some hostile device. For when the worse part is rent away, then after that Heaven is knit unto the better.
And these things He saith, as strengthening them against the evil suspicion of the multitude.

And He said not "war," but what was more grievous than it, "a sword." And if there be somewhat painful in these expressions, and of an alarming emphasis, marvel not. For, it being His will to train their ears by the severity of His words, lest in their difficult circumstances they should start aside, He fashioned His discourse accordingly; lest any one should say it was by flattery He persuaded them, and by concealing the hardships; therefore even to those things which merited to be otherwise expressed, He gave by His words the more gal?ing and painful turn. For it is better to see persons' gentleness in things, than in words.
2. Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He saith,

"I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law."(5)
For not friends only, saith He, nor fellow citizens, but even kinsmen shall stand against one another, and nature shall be divided against herself. "For I am come," saith He, "to set a man at variance against his father, and the daughter against her mother, and a daughter-in-law against her mother-in-law." That is, not merely among those of the same household is the war, but among those that are dearest, and extremely near to each other. And this more than anything signifies His power, that hearing these things, they both accepted Him, and set about persuading all others.
Yet was it not He that did this: of course not: but the wickedness of the other sort: nevertheless He saith it is His own doing. For such is the custom of the Scripture. Yea, and elsewhere also He saith, "God hath given them eyes that they should not see:"(6) and here He speaks in this way, in order that having, as I said before, exercised themselves in these words, they might not be confounded on suffering reproaches and insults.

But if any think these things intolerable, let them be reminded of an ancient history. For in times of old also this came to pass, which thing especially shows the old covenant to be akin to the new, and Him who is here speaking, the same with the giver of those commands. I mean that in the case of the Jews also, when each had slain his neighbor, then He laid aside His anger against them; both when they made the calf, and when they were joined to Baal Peor.(7) Where then are they that say, "That God is evil, and this good?" For behold He hath filled the world with blood, shed by kinsmen. Nevertheless even this we affirm to be a work of great love towards man.
Therefore, you see, implying that it was He who approved those other acts also, He makes mention also of a prophecy, which if not spoken for this end, yet involves the same meaning. And what is this?
"A man's foes shall be they of his own household."(8)

For indeed among the Jews also something of the kind took place. That is, there were prophets, and false prophets, and the people was divided, and families were in dissension; and some believed the one, and some the other. Wherefore the prophet admonishes, saying, "Trust ye not in friends, have not hope in guides; yea, even of her that lieth in thy bosom beware, in respect of communicating aught to her:" and, "A man's enemies are the men that are in his own house."(1)
And this He said, preparing him that should receive the word to be above all. For to die is not evil, but to die an evil death. On this account He said moreover, "I am come to cast fire upon the earth."(2) And this He said, to declare the vehemence and warmth of the love which He required. For, because He loved us very much, so He will likewise be loved of us. And these sayings would strengthen(3) the persons present also, and lift them higher. "For if those others," saith He, "are to despise kinsmen, and children, and parents, imagine what manner of men ye their teachers ought to be. Since neither will the hardships stop with you, but will also pass on to the rest. For since I am come bringing great blessings, I demand also great obedience, and purpose of heart."

3. "He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy Of me."(4)
Seest thou a teacher's dignity? Seest thou, how He signifies himself a true Son of Him that begat Him, commanding us to let go all things beneath, and to take in preference the love of Him?
"And why speak I," saith He, "of friends and kinsmen? Even if it be thine own life which thou preferrest to my love, thy place is far from my disciples." What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, "Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles."(5) And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only doth he mean us to obey, as many as do not hinder godliness.(6) For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke saith, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;"(7) not commanding simply to hate them, since this were even quite contrary to the law; but "when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover." And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable.

Then lest they should be indignant, or count it hard, see which way He makes His argument tend: in that having said, "Who hateth not father and mother," He adds, "and his own life." For why dost thou speak to me of parents, saith He, and brothers, and sisters, and wife? Nothing is nearer than the life to any man: yet if thou hate not this also, thou must bear in all things the opposite of his lot who loveth me.
And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. "For he that beareth not his cross, and cometh after me, cannot be my disciple."(8) Thus He said not merely that we must stand against death, but also against a violent death; and not violent only, but ignominious too.

And He discourses nothing as yet of His own passion, that when they had been for a time instructed in these things, they might more easily receive His word concerning it. Is there not, therefore, cause for amazement, how on their hearing these things, their soul did not wing its way from the body, the hardships being everywhere at hand, and the good things in expectation? How then did it not flee away? Great was both the power of the speaker, and the love of the hearers. Wherefore though hearing things far more intolerable and galling than those great men, Moses and Jeremiah, they continued to obey, and to say nothing against it.
"He that findeth his life," saith He, "shall lose it: and he that loseth his life for my sake, shall find it."(1) Seest thou how great the damage to such as love it unduly? how great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, "These things," saith He, "so far from harming, will very greatly profit; and their opposites will injure;" urging them, as He ever doth, by the very things which they desire. For why art thou willing to despise thy life?(2) Because thou lovest it? Then for that very reason despise it, and so thou wilt advantage it in the highest degree, and do the part of one that loves it.

And mark an instance of unspeakable consideration. For not in respect of our parents only doth He practise this reasoning, nor of our children, but with regard to our life, which is nearer than all; that the other point may thenceforth become unquestionable, and they may learn that they will in this way profit those of their kindred likewise, as much as may be; since so it is in the case even of our life, which is more essential to us than all.
4. Now these things were enough to recommend men to receive them, their appointed healers. Yea, who would choose but receive with all readiness them that were so noble, such true heroes, and as lions running about the earth, and despising all that pertained to themselves, so that others might be saved? Yet nevertheless He proffers also another reward, indicating that He is caring here for the entertainers more than for the guests.

And the first honor He confers is by saying,
"He that receiveth you, receiveth me, and he that receiveth me, receiveth Him that sent me."(3)
With this, what may compare? that one should receive the Father and the Son! But He holds out herewith another reward also.
" He," saith He, "that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward."(4)
And as before He threatens punishment to such as do not receive them, here He defines also a certain refreshments for the good. And to teach thee His greater care for them, He said not simply, "He that receiveth a prophet," or "He that receiveth a righteous man," but subjoined, "in the name of a prophet," and, "in the name of a righteous man;" that is, if not for any worldly preferment, nor for any other temporal thing, he receive him, but because he is either a prophet or a righteous man, he shall receive a prophet's reward, and a righteous man's reward; such as it were meet for him to have, that hath received a prophet, or a righteous man; or, such as that other is himself to receive. Which kind of thing Paul also said: "That your abundance may be a supply for their want, that their abundance also may be a supply for your want."(6)

Then, lest any one should allege poverty, He saith,
"Or whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."(7)
"Though a cup of cold water be thy gift, on which there is nothing laid out, even of this shall a reward be stored up for thee. For I do all things for the sake of you the receivers."
Seest thou what mighty persuasions He used, and how He opened to them the houses of the whole world? Yea, He signified that men are their debtors: first, by saying, "The workman is worthy of his hire;" secondly, by sending them forth having nothing; thirdly, by giving them up to wars and fightings in behalf of them that receive them; fourthly, by committing to them miracles also; fifthly, in that He did by their lips introduce peace, the cause of all blessings, into the houses of such as receive them; sixthly, by threatening things more grievous than Sodom to such as receive them not: seventhly, by signifying that as many as welcome them are receiving both Himself and the Father; eighthly, by promising both a prophet's and a righteous man's reward: ninthly, by undertaking that the recompenses shall be great, even for a cup of cold water. Now each one of these things, even by itself, were enough to attract them. For who, tell me, when a leader of armies wounded in innumerable places, and dyed in blood, came in sight, returning after many trophies from war and conflict, would not receive him, throwing open every door in his house?

5. But who now is like this? one may say. Therefore He added, "In the name of a disciple, and of a prophet, and of a righteous man;" to instruct thee that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, "Inasmuch as ye did it not to one of the least of these, ye did it not to me; "(1) and the converse again He affirms with respect to the same persons.
Since though he may be doing no such great work, he is a man, inhabiting the same world with thee, beholding the same sun having the same soul, the same Lord, a partaker with thee of the same mysteries, called to the same heaven with thee; having a strong claim, his poverty, and his want of necessary food. But now they that waken thee with flutes and pipes in the winter season, and disturb thee without purpose or fruit, depart from thee receiving many gifts.(2) And they that carry about swallows,(3) and smut themselves over,(4) and abuse every one, receive a reward for this their conjuration. But if there come to thee a poor man wanting bread, there is no end of revilings, and reproaches, and charges of idleness, and upbraidings, and insults, and jeers; and thou considerest not with thyself, that thou too art idle, and yet God giveth thee His gifts. For tell me not this, that thou too art doing somewhat, but point me out this rather, if it be anything really needful that thou doest, and art busy about. But if thou tellest one of money-getting, and of traffic, and of the care and increase of thy goods, I also would say unto thee, Not these, but alms, and prayers, and the protection of the injured, and all such things, are truly works, with respect to which we live in thorough idleness. Yet God never told us, "Because thou art idle, I light not up the sun for thee; because thou doest nothing of real consequence, I quench the moon, I paralyze the womb of the earth, I restrain the lakes, the fountains, the rivers, I blot out the atmosphere: I withhold the annual rains:" but He gives us all abundantly. And to some that are not merely idle, but even doing evil, He freely gives the benefit of these things.

When therefore thou seest a poor man, and sayest, "It stops my breath that this fellow, young as he is and healthy, having nothing, would fain be fed in idleness; he is surely some slave and runaway, and hath deserted his proper master:" I bid thee speak these same words to thyself; or rather, permit him freely to speak them unto thee, and he will say with more justice, "It stops my breath that thou, being healthy, art idle, and practisest none of the things which God hath commanded, but having run away from the commandments of thy Lord, goest about dwelling in wickedness, as in a strange land, in drunkenness, in surfeiting, in theft, in extortion, in subverting other men's houses." And thou indeed imputest idleness, but I evil works; in thy plotting, in thy swearing, in thy lying, in thy spoiling, in thy doing innumerable such things.

And this I say, not as making a law in favor of idleness, far from it; but rather very earnestly wishing all to be employed; for sloth is the teacher of all wickedness: but I beseech you not to be unmerciful, nor cruel. Since Paul also, having made infinite complaints, and said, "If any will not work, neither let him eat," stopped not at this, but added, "But ye, be not weary in well doing."(5) "Nay, but these things are contradictory. For if thou hast commanded for them not to eat, how exhortest thou us to give?" I do so, saith He, for I have also commanded to avoid them, and "to have no company with them;" and again I said, "Count them not as enemies, but admonish them; "(6) not making contradictory laws, but such as are quite in unison with each other. Because, if thou art prompt to mercy, both he, the poor man, will soon be rid of his idleness, and thou of thy cruelty.

"But he hath many lies and inventions," you reply. Well, hence again is he pitiable, for that he hath fallen into such distress, as to be hardened even in such doings. But we, so far from pitying, add even those cruel words, "Hast thou not received once and again?" so we talk. What then? because he was once fed, hath he no need to be fed again? Why dost thou not make these laws for thine own belly also, and say to it likewise, Thou wert filled yesterday, and the day before, seek it not now? But while thou fillest that beyond measure, even to bursting,(1) from him thou turnest away, when he asks but what is moderate; whereas thou oughtest therefore to pity him, because he is constrained to come to thee every day. Yea, if nought else incline thee to him, thou shouldest pity him because of this; for by the constraint of his poverty he is forced on these things, and doeth them. And thou dost not pity him, because, being so spoken to, he feels no shame: the reason being, that his want is too strong for him.

Nay, thou instead of pitying, dost even make a show of him; and whereas God hath commanded to give secretly, thou standest exposing publicly him that hath accosted thee, and upbraiding him, for what ought to move thy pity. Why, if thou art not minded to give, to what end add reproach, and bruise that weary and wretched soul? He came as into a harbor, seeking help at thine hands; why stir up waves, and make the storm more grievous? Why dost thou condemn him of meanness? What? had he thought to hear such things, would he have come to thee? Or if he actually came foreseeing this, good cause therefore both to pity him, and to shudder at thine own cruelty, that not even so, when thou seest an inexorable necessity laid upon him, dost thou become more gentle, nor judgest him to have a sufficient excuse for his importunity in the dread of hunger, but accusest him of impudence: and yet hast thou often thyself practised greater impudence, yea in respect of grievous matters. For while here the very impudence brings with it ground of pardon, we, often doing things punishable, brazen it out: and when we ought to bear all that in mind, and be humble, we even trample on those miserable men, and when they ask medicines, we add to their wounds. I say, if thou wilt not give, yet why dost thou strike? If thou wilt not be bounteous, yet why be insolent?

"But he submits not to be put off in any other way." Well then, as that wise man commanded,' so do. "Answer him peaceable words with meekness." For not of his own accord, surely, is he so very importunate. For there is not, there cannot be, any man desiring to be put to shame for its own sake. How much soever any may contend, I cannot yield ever to be convinced that a man who was living in plenty would choose to beg.
6. Let no man then beguile us with arguments. But although Paul saith, "If any will not work, neither let him eat,"(3) to them he saith it; but to us he saith not this, but, on the contrary, "Be not weary in well doing.''(4) Even thus do we at home; when any two are striving with each other, we take each apart, and give them the opposite advice. This did God also, and Moses. For while to God he said, "If thou wilt forgive them their sin, forgive it; else blot me out also; "(5) them on the contrary he commanded to slay one another, and all that pertained to them. Yet these things are contrary; nevertheless, both looked to one end.

Again, God said to Moses in the hearing of the Jews, "Let me alone, that I may consume the people,''(6) (for though they were not present when God was saying this, yet they were to hear it afterwards): but privately He gives him directions of the opposite tenor. And this, Moses upon constraint revealed afterwards, thus saying, "What? did I conceive them, that thou sayest to me, Carry them, as a nurse would carry the sucking child in her bosom?"(7)
These things are done also in houses, and often a father while he blames the tutor in private for having used his child reproachfully, saying, "Be not rough, nor hard," to the youth speaks in the contrary way, "Though thou be reproached unjustly, bear it;" out of those opposites making up some one wholesome result. Thus also Paul said to such as are in health and beg, "If any man will not work, neither let him eat," that he may urge them into employment: but to such as can show mercy, "Ye, for your part, be not weary in well doing:" that he may lead them to give aims.

So also, when he was admonishing those of the Gentiles, in his Epistle to the Romans, not to be highminded against the Jews, he brought forward also the wild olive, and he seems to be saying one thing to these, another to those.(8)
Let us not therefore fall away into cruelty, but let us listen to Paul, saying, "Be not weary in well doing;" let us listen to the Lord, who saith, "Give to every man that asketh of thee,"(9) and, "Be ye merciful as your Father."(1) And though He hath spoken of many things, He hath nowhere used this expression, but with regard to our deeds of mercy only. For nothing so equals us with God, as doing good.
"But nothing is more shameless," saith one, "than a poor man." Why, I pray thee? Because he runs up, and cries out after thee? Wilt thou then let me point out, how we are more importunate than they, and very shameless? Remember, I say, now at the season of the fast, how often, when thy table was spread at eventide, and thou hadst called thy ministering servant; on his moving rather leisurely,(2) thou hast overset everything, kicking, insulting, reviling, merely about a little delay; although fully assured, that if not immediately, yet a little after thou shalt enjoy thy victuals. Upon which thou dost not call thyself impudent, changed as thou art into a wild beast for nothing; but the poor man, alarmed and trembling about his greater interests (for not about delay, but about famine, is all his fear), him dost thou call audacious, and shameless, and impudent, and all the most opprobrious names? Nay, how is this anything but extreme impudence.

But these things We do not consider: therefore we account such men troublesome: since if we at all searched into our own doings, and compared them with theirs, we should not have thought them intolerable.
Be not then a severe judge. Why, if thou wert clear of all sins, not even then would the law of God permit thee to be strict in searching out other men's sins. And if the Pharisee perished on this account, what defense are we to find? If He suffer not such as have done well to be bitter in searching out other men's doings, much less them that have offended.
7. Let us not then be savage, nor cruel, not without natural feeling, not implacable, not worse than wild beasts. For I know many to have gone even so far in brutishness, as for a little trouble to slight famishing persons, and to say these words: "I have no servant now with me; we are far from home; there is no money-changer that I know." Oh cruelty! Didst thou promise the greater, and dost thou not fulfill the less? To save thy walking a little way, doth he perish with hunger? Oh insolence! Oh pride! Why, if it were ten furlongs to be walked, oughtest thou to be backward? both it not even come into thy mind that so thy reward is made greater? For whereas, when thou givest, thou receivest reward for the gift only: when thou thyself also goest, for this again is appointed thee a recompense.

Yea, the patriarch himself we admire for this, that in his own person be ran to the herd, and snatched up the calf,(3) and that, when he had three hundred and eighteen servants born in his house.(4) But now some are filled with so much pride, as to do these things by servants, and not to be ashamed. "But dost thou require me to do these things myself?" one may say. "How then shall I not seem to be vainglorious?" Nay, but as it is, thou art led by another kind of vainglory to do this, being ashamed to be seen talking with a poor man.
But I am in no respect strict about this; only give, whether by thyself or by another thou art minded to do so; and do not accuse, do not smite, do not revile. For medicines, not wounds. cloth he need who comes unto thee; mercy, not a sword. For tell me, if any one who had been smitten with a stone, and had received a wound in his head, were to let go all others, and run unto thy knees, drenched in his blood; wouldest thou indeed smite him with another stone, and add unto him another wound? I, for my part, think not; but even as it was, thou wouldest endeavor to cure it. Why then doest thou the contrary with respect to the poor? Knowest thou not how much power a word hath, both to raise up, and to cast down? "For a word," it is said, "is better than a gift."(5)

Dost thou not consider that thou art thrusting the sword into thyself, and art receiving a more grievous wound, when he, being reviled, silently withdraws, with groans and many tears? Since indeed of God he is sent unto thee. Consider then, in insulting him, upon whom thou art causing the insult to pass; when God indeed sends him unto thee, and commands thee to give, but thou, so far from giving, dost even insult him on his comIng.
And if thou art not aware how exceedingly amiss this is, look at it as among men, and then thou wilt fully know the greatness of the sin. As thus: if a servant of thine had been commanded by thee to go to another servant, who had money of thine, to receive it, and were to come back not only with empty hands, but also with despiteful usage; what wouldest thou not do to him that had wrought the insult? What penalty wouldest thou not exact, as though, after this, it were thyself that had been ill used?

This reckoning do thou make in regard of God also; for truly it is He that sends the poor to us, and of His we give, if indeed we do give. But if, besides not giving, we also send them away insulted, consider how many bolts, how many thunders, that which we are doing deserves.
Duly considering then all these things, let us both bridle our tongue, and put away inhumanity, and let us stretch forth the hand to give alms, and not with money only, but with words also, let us relieve such as are in need; that we may both escape the punishment for reviling, and may inherit the kingdom which is for blessing arid almsgiving, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.


PAULINE EPISTLE TEXT FROM ROMANS 8:18--30
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
22 For we know that the whole creation groaneth and travaileth in pain together until now.
23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
25 But if we hope for that we see not, then do we with patience wait for it.
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

EXPLANATION BY SAINT JOHN CHRYSOSTOM

EXTRACT FROM HOMILY XIV AND HOMILY XV
Ver. 18. "The sufferings of the present time are not worthy to be compared with the glory which shall be revealed in (Gr. eis) us."
In what went before, he requires of the spiritual man the correcting of his habits (Mar. and 6 Mss. passions), where he says, "Ye are not debtors to live after the flesh," that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous sprat. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, "For our light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory" (2 Cor. 4:17): it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, "For I reckon that the sufferings of this present time are not worthy to be compared," and he does not say, with the rest anesin that is to come, but what is much greater, "with the glory which is to come." For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but "which shall be revealed in us," as if already existing but unrevealed. As also in another place he said in clearer words, "Our life is hid with Christ in God."(1) Be then of a good heart about it. For already hath it been prepared, and awaiteth thy labors. But if it vexes you that it is yet to come, rather let this very thing rejoice you. For it is owing to its being great and unutterable, and transcending our present condition, that it is stored up there. And so he has not put barely "the sufferings of this present time," but he speaks so as to show that it is not in quality only, but in quantity also, that the other life has the advantage. For these sufferings, whatever they are, are attached to our present life; but the blessings to come reach themselves out over ages without end. And since he had no way of giving a particular description of these, or of putting them before us in language, he gives them a name from what seems to be specially an object of desire with us, "glory." For the summit of blessings and the sum of them, this seems to be. And to urge the hearer on in another way also, he gives a loftiness to his discourse by the mention of the creation, gaining two points by what he is next saying, the contempt of things present, and the desire of things to come, and a third beside these, or rather the first, is the showing how the human race is cared for on God's part and in what honor He holds our nature. And besides this, all the doctrines of the philosophers, which they had framed for themselves about this world, as a sort of cobweb or child's mound,(2) he throws down with this one doctrine. But that these things may stand in a clearer light, let us hear the Apostle's own language.
Ver. 19, 20. "For the earnest expectation of the creation waiteth," he says, "for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope."
And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For "earnest expectation" apokaradokia, looking out) implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn The greatness of the blessings, so great as to reach even to things without sense also.(*) The very same thing they do many times also in the case of afflicting things, since they bring in the vine lamenting, and the wine too, and the mountains, and the boardings(1) of the Temple howling, and in this case too it is that we may understand the extremity of the evils. It is then in imitation of these that the Apostle makes a living person of the creature here, and says that it groaneth and travaileth: not that he heard any groan conveyed from the earth and heaven to him, but that he might show the exceeding greatness of the good things to come; and the desire of freedom from the ills which now pervaded them. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same." What is the meaning of, "the creation was made subject to vanity?" Why that it became corruptible. For what cause, and on what account? On account of thee, O man. For since thou hast taken a body mortal and liable to suffering, the earth too hath received a curse, and brought forth thorns and thistles. But that the heaven, when it is waxen old along with the earth, is to change afterwards to a better portion lhxin 5:p. 384) hear from the Prophet in his words; "Thou, O Lord, from the beginning hast founded the earth, and the heavens are the work of Thy hands. They shall perish, but thou shalt endure; and they all shall wax old as doth a garment, and as a cloak shall Thou fold them up, and they shall be changed." (Ps. 102:25, 26.) Isaiah too declares the same, when he says, "Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke,(2) and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner. (Is. 51:6.). Now you see in what sense the creation is "in bondage to vanity" and how it is to be freed from the ruined state. For the one says, "Thou shalt fold them up as a garment, and they shall be changed;" and Isaiah says, "and they that dwell therein shall perish in like manner," not of course meaning an utter perishing. For neither do they that dwell therein, mankind, that is, undergo such an one, but a temporary one, and through it they are changed into an incorruptible (1 Cor. 15:53) state, and so therefore will the creature be. And all this he showed by the way, by his saying "in like manner" (2 Pet. 3:13), which Paul also says farther on. At present, however, he speaks about the bondage itself, and shows for what reason it became such, and gives ourselves as the cause of it. What then? Was it harshly treated on another's account? By no means, for it was on my account that it was made. What wrong then is done it, which was made for my sake, when it suffereth these things for my correction? Or, indeed, one has no need to moot the question of right and wrong at all in the case of things void of soul and feeling. But Paul, since he had made it a living person, makes use of none of these topics I have mentioned, but another kind of language, as desiring to comfort the hearer with the utmost advantage. And of what kind is this? What have you to say? he means. It was evil intreated for thy sake, and became corruptible; yet it has had no wrong done it. For incorruptible will it he for thy sake again. This then is the meaning of "in hope." But when he says, it was "not willingly" that it was made subject, it is not to show that it is possessed of judgment that he says so, but that you may learn that the whole is brought about by Christ's care. and this is no achievement of its own. And now say in what hope? Ver. 21. "That the creature itself also shall be delivered from the bondage of corruption."
Now what is this creation? Not thyself alone, but that also which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For "it shall be freed," he says, "from the bondage of corruption," that is, it shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. eis "Into the glorious liberty of the children of God." That is, because of[1] their liberty. For as a nurse who is bringing up a king's child, when he has come to his father's power, does herself enjoy the good things along with him, thus also is the creation, he means. You see how in all respects man takes the lead, and that it is for his sake that all things are made. See how he solaces the struggler, and shows the unspeakable love of God toward man. For why, lie would say, dost thou fret at thy temptations? thou art suffering for thyself, the creation for thee. Nor does he solace only, but also shows what he says to be trustworthy. For if the creation which was made entirely for thee is "in hope," much more oughtest thou to be, through whom the creation is to come to the enjoyment of those good things. Thus men (3 Mss. fathers) also when a son is to appear at his coining to a dignity, clothe even the servants with a brighter garment, to the glory of the son; so will God also clothe the Creature with incorruption for the glorious liberty of the children.
Ver. 22. "For we know that the whole creation groaneth and travaileth in pain together until now."
Observe, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation doth this, much more oughtest thou to do so, honored with reason as thou art. But as this was not yet enough to force their attention, he proceeds.
Ver. 23. "And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves."
That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by, the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow (Acts 5:15), or garments (ib. 19:12), consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groaneth, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, "Waiting for the adoption." What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, "to wit, the redemption[2] of our body." That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments (or passions). For this is full redemption apolutrwsis, not a redemption[3] only, but such, that we shall never again return to our former captivity. For that thou mayest not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to thy view the things to come, setting before thee the change of thy body (Gr. changing thy body), and along with it the change of the whole creation. And this he has put in a clearer light in another passage, where he says, "Who shall change our vile body, that it may be fashioned like unto His glorious Body." (Phil. 3:21.) And in another place again he writes and says, "But when this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." (1 Cor. 15:54.) But to show, that with the corruption of the body the constitution of the things of this life will also come to an end, he wrote again elsewhere, "For the fashion of this world passeth away." (1 Cor. 7:31.)
Ver. 24. "For we are saved by hope," he says.
Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, "For we are (Gr. were) saved by hope." And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Wert thou not liable for countless sins? wert thou not in despair? wert thou not under sentence? were not all out of heart about thy salvation? What then saved thee? It was thy hoping[1] in God alone, and trusting to Him about His promises and gifts, and nothing besides hadst thou to bring in. If it was this then that saved thee, hold it fast now also. For that which afforded thee so great blessings, to a certainty will not deceive thee in regard to things to come. For in that it found thee dead, and ruined, and a prisoner, and an enemy, and yet made thee a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray 2 thee in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou wert saved from the beginning, and this dowry was the only one that thou didst bring in to the Bridegroom. Hold it then fast and keep it: for if thou demandest to have everything in this world, thou hast lost that well-doing of thine, through which thou didst become bright, and this is why he proceeds to say, "But hope that is seen is not hope; for what a man seeth, why doth he yet hope for?"
Ver. 25.--"But if we hope for that we see not, then do we with patience wait for it."
That is, if thou art to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then doth God make upon thee, since He Himself giveth thee blessings quite entire from His own stores? One thing only, hope, He asks of thee, that thou too mayest have somewhat of thine own to contribute toward thy salvation. And this he intimates in what he proceeds with: "For if we hope for that we see not, then do we with patience wait for it." As then God crowneth him that undergoes labors, and hardnesses, and countless toils, so doth He him that hopeth. For the name of patience belongs to hard work and much endurance. Yet even this He hath granted to the man that hopeth, that He might solace the wearied soul. And then to show that for this light task we enjoy abundant aid, he proceeds:
Ver. 26. "Likewise the Spirit also helpeth our infirmities."[*]
For the one point is thy own, that of patience, but the other comes of the Spirit's furnishings, Who also cherisheth (Gr. anointeth) thee unto this hope, and through it again lighteneth thy labors. Then that thou mightest know that it is not in thy labors only and dangers that this grace standeth by thee, but even in things the most easy seemingly,[3] it worketh with thee, and on all occasions bears its part in the alliance, he proceeds to say,
"For we know not what we should pray for as we ought."
And this he said to show the Spirit's great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man's reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, "For we know not what we should pray for as we ought." In order that the learner might not feel any shame at his ignorance, he does not say, ye know not, but, "we know not." And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And "the thorn" that was given him "in the flesh" (2 Cor. 12:8), that is the dangers, he often besought God, and was entirely unsuccessful.[1] And so was Moses, who in the Old Testament prays to see Palestine (Deut. 3:26), and Jeremiah when he made supplication for the Jews (Jer. 15:1), and Abraham when he interceded for the people of Sodom. "But the Spirit Itself maketh intercession for us with groanings which cannot be uttered." This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For "the spirits of the Prophets," it says, "are subject to the prophets." (1 Cor. 14:32.) And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for oil the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receiveth the grace, and intercedeth to God, and groaneth. For he that was counted worthy of such grace as this, standing with much compunction, and with many mental groanings falling before God, asked the things that were profitable for all. And of this the Deacon of the present day is a symbol when he offers up the prayers for the people. This then is what Paul means when he says,[2] "the Spirit itself maketh intercession for us with groanings that cannot be uttered."
Ver. 27. "But He that searcheth the hearts."
You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, "He that searcheth" the Spirit. But that thou mayest learn that the language is meant of a spiritual man, who has the gift of prayer, he proceeds, "And he that searcheth the hearts knoweth what is the mind of the Spirit," that is, of the spiritual man.
"Because he maketh intercession for the saints according to the will of God."
Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the "according to God" is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, anti gave besides blessings without number, was the Comforter. Hence it says, "all these things worketh one and the self-same Spirit." (1 Cor. 12:11.) And it is for our instruction that this takes place, and to show the love of the Spirit, it condescendeth even to this. And it is from this that the person praying getteth heard, because the prayer is made "according to the will of God."
You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God hath not done for us? The world He hath made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil for us, He hath seated us on the Right Hand, He was reproached for us. "For the reproaches of them that reproached thee," it says, "fell upon me." (Ps. 69:9.) Yet still, when we are drawing back after so great favor, He leaveth us not, but again entreats, and on our account inciteth others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, "Let Me alone, that I may blot them out" (Ex. 32:10), that He might drive him upon supplicating on their behalf. And now He doth the same thing. Hence He gave the gift of prayer. But this He doth, not as Himself standing in need of entreaty, but that we might[1] not, from being saved without effort aplps, grow indifferent. For this cause it is on account of David, and of this person and that, He often says, that He is reconciled with them, to establish again this very thing, that the reconciliation may be with all due formality.[2] Still He would have looked more loving toward man, if it had not been through this and the other prophet, but of Himself, that He told them that He ceased to be wroth. But the reason of His not holding to that point was, that this ground of reconciliation might not become an occasion for listlessness. Wherefore to Jeremiah also He said, "Pray not for this people, for I will not hear thee" (Jer. 11:14), not as wishing to stop his praying (for He earnestly longeth for our salvation), but to terrify them: and this the prophet also seeing did not cease praying. And that you may see that it was not through a wish to turn him from it, but to shame[3] them that He said this, hear what it says. "Seest thou not what these are doing? "(Ez. vili. 6, not verbally from LXX.) And when He says to the city "Though thou wash thee with nitre, and take thee much soap (Gr. herb), yet thou art stained before Me" ( Jer. 2:22), it is not that He may cast them into despair that He so speaks, but that He may rouse them to repentance. For as in the case of the Ninevites, by giving the sentence without limitation, and holding out no good hope, He scared them the more, and led them to repentance, so He doth here also, both to rouse them, and to render the prophet more venerated, that in this way at least they may hear him. Then, since they kept on in a state of incurable madness, and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this, but deserted to Egypt, this indeed He allowed them, but requires of them not to desert to irreligion as well as to Egypt. (Jer. 44:8.) But when they did not comply in this either, He sendeth the prophet along with them, so that they might not after all suffer total wreck. (Ver. 28.) For since they did not follow Him when He called, He next followeth them to discipline them, and hinder their being hurried further into vice, and as a father full of affection does a child who takes all treatment in the same peevish way, conducting him about everywhere with himself, and following him about. This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise. Much as if a right-minded servant were to take compassion upon an intractable son when he saw his father grieving and lamenting about him. And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. (1 Sam. 15:35.) Still he held none of these things in remembrance. And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land. (Jer. 11:5.) So Moses left the palace and the sort of living herein, and hasted to be among their calamities. And Daniel abode for twenty days following without food, pinching himself with the most severe fast, that he might reconcile God to them. (Dan. 10:2.) And the three Children too, when in the furnace, and so fierce a fire, put up a supplication for them. For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, "In a contrite heart and an humble spirit let us be accepted." (Song. ver. 16.) For them Joshua also rent his garments. (Josh. 7:6.) For them Ezekiel too wailed and lamented when he saw them cut down. (Ez. 9:8.) And Jeremy[4] said, "Let me alone, I will weep bitterly." (Is. 22:4.) And before this, when he did not venture openly to pray for a remittance of their sad estate, he sought for some limited period, when he says, "How long, O, Lord?" (ib. 6:11.) For full of affectionateness is the whole race of the saints. Wherefore also St. Paul saith, "Put on therefore, as the elect saints of God, bowels of mercy, kindness, humbleness of mind." (Col. 3:12.) You see the strict propriety of the word, and how he would have us continually merciful. For he does not say, "show mercy" only, but put it on, that like as our garment is always with us, so may mercy be. And he does not say merely mercy, but "bowels of mercy," that we may imitate the natural affection of relations. But we do just the contrary, and if any one comes to ask a single penny of us, we insult them, abuse them, call them impostors. Dost thou not shudder, man, and blush to call him an impostor for bread? Why even supposing such an one is practising imposture, he deserves to be pitied for it, because he is so pressed with famine as to put on such a character. This then is a reproach to our cruelty. For since we had not the heart to bestow with readiness, they are compelled to practise a great many arts, so as to put a cheat off upon our inhumanity, and to soften down our harshness. Now if it was gold and silver that he asked of thee, then there would be some reason in thy suspicions. But if it is necessary food that he comes to thee for, why be showing thyself wise so unseasonably, and take so over exact an account of him, accusing him of idleness and sloth? For if we must talk in this way, it is not others but ourselves that we ought to address. When therefore thou art going to God to ask forgiveness for thy sins, then call these words to mind, and thou wilt know thou deservest to have these things said to thee by God, much more than the poor man by thee. And yet God hath never said such words to thee as "Stand off, since thou art an impostor, always coming to church and hearing My laws, but when abroad, setting gold, and pleasure epqumian, and friendship, and in fact anything above My commandments. And now thou makest thyself humble, but when thy prayers are over thou art bold, and cruel, and inhuman. Get thee hence, therefore, and never come to Me any more." Yet this, and more than this, we deserve to have said to us; but still He never did reproach us in any such way, but is long-suffering and fulfils everything on His own part, and gives us more than we ask for. Calling this to mind then, let us relieve the poverty of those that beg of us, and if they do impose upon us, let us not be over exact about it. For such a salvation is it that we ourselves require, one with pardon, with kindness Filanqrwpias, with much mercy along with it. For it is not possible, it certainly is not, if our estate were searched into strictly, that we should ever be saved, but we must needs be punished and brought to ruin altogether. Let us not then be bitter judges of others lest we also get a strict account demanded of us. For we have sins that are too great to plead any excuse. And therefore let us show more mercy towards those who have committed inexcusable sins, that we also may lay up for ourselves the like mercy beforehand. And yet be as large-hearted as we may, we shall never be able to contribute such love toward man as we stand in need of at the hand of a God that loveth man. How then is it other than monstrous, when we are in need of so many things ourselves, to be over exact with our fellow servants, and do all we can against ourselves? For thou dost not in this way so much prove him unworthy of thy liberality, as thyself of God's love toward man. For he that deals over exactly with his fellow servant, will be the more sure to find the like treatment at God's hand. Let us not speak against ourselves, but even if they come out of idleness or wilfulness,[1] let us bestow. For we also do many sins through wilfulness, or rather we do them all through wilfulness, and yet God doth not presently call us to punishment, but gives us a set time for penance, nurturing us day by day, disciplining us, teaching us, supplying us with all other things, that we too may emulate this mercy of His. Let us then quell this cruelty, let us cast out this brutal spirit; as benefiting thereby ourselves rather than others. For to these we give money, and bread, and clothing, but for ourselves we are laying up beforehand very great glory, and such as there is no putting into words. For we receive again our bodies incorruptible, and are[2] glorified together and reign together with Christ. And how great this is we shall see from hence--or rather there is no means of making us see it clearly now. But to start from our present blessings, and to get from them at least some kind of scanty notice of it, I will endeavor so far as I may be able to put before you what I have been speaking of. Tell me then, if when you were grown old, and were living in poverty, and any one were to promise suddenly to make you young, and to bring you to the very prime of life, and to render you very strong, and preëminently beautiful, and were to give you the kingdom of the whole earth for a thousand years, a kingdom in the state of the deepest peace, what is there that you would not choose to do, and to suffer to gain this promise? (4 Mss. and Say. Mar. object.) See then, Christ promises not this, but much more than this. For the distance between old age and youth is not to be compared with the difference of corruption and incorruption, nor that of a kingdom and poverty to that of the present glory and the future, but the difference is that of dreams and a reality. Or rather I have yet said nothing to the purpose, since there is no language capable of setting before you the greatness of the difference between things to come and things present. And as for time, there is no place for the idea of difference. For what mode is there for a man to compare with our present state a life that hath no limit? And as for the peace it is as far removed from any present peace, as peace is different from war; and for the incorruption, it is as much better as a clear pearl is than a clod of clay. Or rather, say as great a thing as one may, nothing can put it before you. For were I even to compare the beauty of our bodies then to the light of the sunbeam, or the brightest lightning, I shall not yet be saying aught that is worthy of that brilliancy. Now for such things as these what money so much that it were not worth the while to give up? what bodies, or rather what souls[1] is it not worth one's while to give up? At present if any one were to lead thee into the palace, and in presence of all were to give thee an opportunity of conversing with the king, and make thee sit at his table, and join in his fare, thou wouldest call thyself the happiest of men. But when you are to go up to Heaven, and stand by the King of the universe Himself, and to vie with angels in brightness, and to enjoy even that unutterable glory, do you hesitate whether you ought to give up money? whereas if you had to put off life itself, you ought to leap and exult, and mount on wings of pleasure. But you, that you may get an office arkhn, as a place to pillage from (for call a thing of this sort gain, I cannot), put all you have to hazard, and after borrowing of others, will, if need be, pawn your wife and children too without hesitation. But when the kingdom of Heaven is set before you, that office arkhs which hath none to supersede you in it, and God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven[2] of Heaven? But since we have as yet no means of seeing this with our bodily eyes, ascend in thy thought, and standing above this Heaven, look up unto that Heaven beyond this, into that height without a bound, into that Light surcharged with awe, into the crowds of the Angels, into the endless ranks of Archangels, into the rest of the incorporeal Powers. And then lay hold again of the image (cf. Plat. Rep. 7:p. 516) thereof we have, after coming down from above, and make a sketch of the estate of a king with us, as his men in gold armor, and his pairs of white mules proudly decked with gold, and his chariots set with jewels[3] and his snow-like cushions stwmnhn Poll. 10:41), and the spangles that flutter about the chariot, and the dragons shaped out in the silken hangings, and the shields with their gold bosses, and the straps that reach up from these to the rim of them through so many gems, and the horses with the gilded trappings and the gold bits. But when we see the king we immediately lose sight of all these. For lie alone turns our eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and the shoes, all that splendor of his appearance. After gathering all these things together then with accuracy, then again remove your thoughts from these things to things above, and to that awful day in which Christ is coming. For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are big with a mighty awe, and strike such amazement that the very incorporeal Powers are astonished. For the "powers of the Heavens," He says, "shall be shaken." (Matt. 24:29.) Then is the whole Heaven thrown open, and the gates of those concaves unfold themselves, and the Only-begotten Son of God cometh down, not with twenty, not with a hundred men for His bodyguard, but with thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other Powers, and with fear and trembling shall everything be filled, whiles the earth is bursting itself up, and the men that ever were born, from Adam's birth up to that day, are rising from the earth, and all are caught up; (1 Thess. 4:17) when Himself appears with such great glory as that the sun, and the moon, and all light whatever, is cast into the shade, being outshone by that radiance. What language is to set before us that blessedness, brightness, glory? Alas! my soul. For weeping comes upon me and great groaning, as I reflect what good things we have fallen from, what blessedness we are estranged from. For estranged we are (I am now speaking of my own case still), unless we do some great and astonishing work; speak not then of hell to me now, for more grievous than any hell is the fall from this glory, and worse than punishments unnumbered the estrangement from that lot. But still we are gaping after this present world, and we take not thought of the devil's cunning, who by little things bereaves us of those great ones, and gives us clay that he may snatch from us gold, or rather that he may snatch Heaven from us, and showeth us a shadow that he may dispossess us of the reality, and puts phantoms before us in dreams (for such is the wealth of this world), that at daybreak[1] he may prove us the poorest of men. Laying these things to heart, late though it be, let us fly from this craft, and pass to the side of things to come. For we cannot say that we were ignorant how exposed to accidents the present life is, since things every day din in our ears more loudly than a trumpet, the worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls, of the present scene. What defence then shall we have to set up for pursuing things so subject to hazards, and laden with shame, with so much eagerness, and leaving things unfailing, which will make us glorious and bright, and giving our whole selves up to the thraldom of money? For the slavery to these things is worse than any bondage. And this they know who have been counted worthy to obtain their freedom from it. That ye then may also feel this goodly liberty, burst the bonds asunder, spring out of the snare. And let there be no gold lying by in your houses, but that which is more precious than millions of money, alms and love to man, for your treasure. For this gives us boldness toward God, but the other covers us with deep shame, and causes the devil to bear hard sFodron pnein upon us. Why then arm thy enemy, and make him stronger? Arm thy right hand against him, and transfer all the splendor of thy house into thy soul, and stow away all thy fortune in thy mind, and instead of a chest and a house, let heaven keep thy gold. And let us put all our property about our own selves; for we are much better than the walls, and more dignified than the pavement. Why then do we, to the neglect of our own selves, waste all our attention upon those things, which when we are gone we can no longer reach, and often even while we stay here we cannot keep hold of, when we might have such riches as to be found not in this life only, but also in that, in the easiest circumstances? For he who carries about his farms and house and gold upon his soul, wherever he appears, appears with all this wealth. And how is this possible to be effected? one may ask. It is possible, and that with the utmost ease. For if you transfer them to Heaven by the poor man's hand, you will transfer them entire into your own soul. And if death should afterwards come upon thee, no one will take them from thee, but thou wilt depart to be rich in the next world too. This was the kind of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the walls, nor the stones, nor the pillars, but the bodies of widows furnished with dress, and their tears that were shed, and death that played the runaway, and life that came back again. Let us also make unto ourselves suchlike treasures, let us build up for ourselves such-like houses. In this way we shall have God for our Fellow-worker, and we ourselves shall be workers together with Him. For Himself brought the poor from not being into being, and you will prevent them, after they have been brought into life and being, from perishing with hunger and other distress, by tending them and setting them upright, staying up the Temple of God in every quarter. What can be equal to this in respect both of utility and of glory? Or if as yet you have not gained any clear notion of the great adornment He bestowed upon thee when He bade thee relieve poverty, consider this point with thyself. If He had given thee so great power, that thou wert able to set up again even the Heaven if it were falling, wouldest thou not think the thing an honor far too great for thee? See now He hath held thee worthy of a greater honor. For that which in His esteem is more precious than the Heavens,[2] He hath trusted thee to repair. For of all things visible there is nothing in God's esteem equal to man. For Heaven and earth and sea did He make for him, and finds more pleasure in dwelling with him than in the Heaven. And yet we, though with a knowledge of this, bestow no attention nor forethought upon the temples of God; but leaving them in a neglected state, we provide houses splendid and large for ourselves. This is why we are devoid of all good things, and greater beggars than the poorest poor, because we pride ourselves in these houses which we cannot take away with us when we go hence, and leave those alone which we might move away along with our own selves. For the bodies of the poor after dissolution must needs rise again; and God, Who hath given this charge, will bring them forth, and praise those who have taken care of them, and treat such with regard qaumasetai, because when they were on the point of failing to ruin at one rime by starvation, at another by nakedness and cold, these repaired them by all means in their power. But still, even with all these praises set before us, we loiter yet, and decline undertaking this honorable charge. And Christ indeed hath not where to lodge, but goeth about a stranger, and naked, and hungry, and you set up houses out of town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to Christ you give not even a share of a little hut, while for daws and vultures you deck out upper chambers. What can be worse than such insanity as this? What more grievous than such madness? for madness it is in the last stage of it, or rather one has no name to suit it, use whatever one may. Yet still if we be so minded, it is possible to beat off the disorder, tenacious as it is; and not possible only, but even easy; and not easy merely, but even easier is it to get rid of this pest than of the sufferings of the body, since the Physician is so much greater. Let us then draw Him to ourselves, and invite Him to aid us in the attempt, and let us contribute our share, good-will, I mean, and energy. For He will not require anything further, but if He can meet with this only, He will confer all that is His part. Let us then contribute our share, that in this world we may enjoy a genuine health, and may attain to the good things to come, by the grace and love towards man, etc.
Homily XV. Romans 8:28
St. John Chrysostom
And we know that all things work together for good to them that love God.
HERE he seems to me to have mooted this whole topic with a view to those who were in danger; or, rather, not this only, but also what was said a little before this. For the words, "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us;" and those, that "the whole creation groaneth;" and the saying, that "we are saved by hope;" and the phrase, "we with patience wait for;" and that, "we know not what we should pray for as we ought;" are all of them said to these. For he instructs them not to choose just what they may think, themselves, to be useful, but what the Spirit may suggest; for man), things that seem to one's self profitable, do sometimes even cause much harm. Quiet, for instance, and freedom from dangers, and living out of fear, seemed to be advantageous for them. And what wonder if they did to them, since to the blessed Paul himself this seemed to be so? still he came afterwards to know that the opposite to all these are the things advantageous, and when he came to know it, he was content. So he that besought the Lord thrice to be freed from hazards,[1] when once he heard Him say, "My grace is sufficient for thee, for My Power is perfected in weakness" (2 Cor. 12:8, 9), was afterwards delighted at being persecuted, and insuited, and having irreparable ills done him. For, "I glory," he says, "in persecutions, in insults" (Eng. V. reproaches), "in necessities." (2 Cor. 12:10.) And this was his reason for saying, "For we know not what we should pray for as we ought." And he exhorted all men to give up these matters to the Spirit. For the Holy Spirit is very mindful of us, and this is the will of God. Having then cheered them by all methods, he proceeds to what we have heard to-day, putting forward a reason strong enough to reclaim them. For be says, "we know that all things work together for good to them that love God." Now when he speaks of "all things," he mentions even the things that seem painful. For should even tribulation, or poverty, or imprisonment, or famines, or deaths, or anything else whatsoever come upon us, God is able to change all these things into the opposite. For this is quite an instance of His unspeakable power, His making things seemingly painful to be lightsome to us, and turning them into that which is helpful to us. And so he does not say, that "them that love God," no grievance approacheth, but, that it "works together for good," that is to say, that He useth the grievous things themselves to make the persons so plotted against approved. And this is a much greater thing than hindering the approach of such grievances. or stopping them when they have come. And this is what He did even with the furnace at Babylon. For He did not either prevent their falling into it, or extinguish the flame after those saints were cast into it, but let it burn on, and made them by this very flame greater objects of wonder, and with the Apostles too He wrought other like wonders continually. (St. Mark 16:18.) For if men who have learnt to he philosophic can use the things of nature to the opposite of their intention, and appear even when living in poverty in easier circumstances than the rich, and shine[1] through disgrace: much more will God work for those that love Him both these and also greater things by far. For one needs only one thing, a genuine love of Him, and all things follow that. As then things seemingly harmful do good to these, so do even things profitable harm those who love Him not. For instance, the exhibition of miracles and wisdom in His teaching only injured the Jews, as did the rightness of doctrine; and for the former they called Him a possessed person (John 8:48), for the other one that would be equal to God (ib. 5:18): and because of the miracles (ib. 11:47, 53), they even went about to kill Him. But the thief when crucified, when nailed to the Cross, and reviled, anti suffering ills unnumbered, not only was not hurt, but even gained the greatest good therefrom. See how for those who love God all things work together for good. After mentioning then this great blessing, one which far exceeds man's nature, since to many this seemed even past belief, he draws a proof of it from past blessings, in these words, "to them who are called according to His[2] purpose." Now consider, he means, from the calling, for instance, what I have just said. Why then did He not from the first call all? or why not Paul himself as soon as the rest? Does it not seem that the deferring was harmful? But it was still by the event shown to be for the best. The purpose he here mentions, however, that he might not ascribe everything to the calling; since in this way both Greeks and Jews would be sure to cavil. For if the calling alone were sufficient, how came it that all were not saved? Hence he says, that it is not the calling alone, but the purpose of those called too, that works the salvation. For the calling was not forced upon them, nor compulsory. All then were called, but all did not obey the call.
Ver. 29. "For whom He did foreknow, He also did predestinate to be conformed to the Image of His Son."
See what superb honor! for what the Only-begotten was by Nature, this they also have become by grace. And still he was not satisfied with this calling of them conformed thereto, but even adds another point, "that He might be the first-born." And even here he does not come to a pause, but again after this he proceeds to mention another point, "Among many brethren." So wishing to use all means of setting the relationship[3] in a clear light. Now all these things you are to take as said of the Incarnation.[4] For according to the Godhead He is Only-begotten. See, what great things He hath given unto us! Doubt not then about the future. For he showeth even upon other grounds His concern for us by saying, that things were fore-ordered[5] in this way from the beginning. For men have to derive from things their conceptions about them, but to God these things have been long determined upon,[6] and from of old He bare good-will toward us pros hmas diekeito, he says.
Ver. 30. "Moreover whom He did pre-destinate, them He also called; and whom He called, them He also justified."
Now He justified them by the regeneration of the layer. "And whom He justified, them He also glorified" by the gift, by the adoption.

Catholicon from 1 Peter 3:8-15
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.
10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
11 Let him eschew evil, and do good; let him seek peace, and ensue it.
12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.
13 And who is he that will harm you, if ye be followers of that which is good?
14 But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled;
15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

EPRAXIS FROM ACTS 19:23-40
23 And the same time there arose no small stir about that way.
24 For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen;
25 Whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth.
26 Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands:
27 So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth.
28 And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians.
29 And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul’s companions in travel, they rushed with one accord into the theatre.
30 And when Paul would have entered in unto the people, the disciples suffered him not.
31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre.
32 Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together.
33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people.
34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians.
35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter?
36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly.
37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess.
38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another.
39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly.
40 For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse.

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link to the explanation by saint John Chrysostom


HOMÉLIE XLII. APRÈS CES CHOSES, PAUL, PAR L'INSPIRATION DU SAINT-ESPRIT, RÉSOLUT D'ALLER A JÉRUSALEM ; EN PASSANT PAR L'ACHAÏE ET LA MACÉDOINE, IL DISAIT : « LORSQUE J'AURAI ÉTÉ LA IL FAUT QUE JE VOIE ROME». AYANT DONC ENVOYÉ EN MACÉDOINE DEUX D'ENTRE CEUX QUI LE SERVAIENT, TIMOTHÉE ET ÉRASTE: IL PASSA LUI-MÊME UN CERTAIN TEMPS EN ASIE. IL ARRIVA QUE PENDANT CE TEMPS IL Y EUT UN GRAND TROUBLE TOUCHANT LA VIE DU SEIGNEUR. (CHAP. XIX, VERS. 21-23, JUSQU'À LA FIN DU CHAPITRE.)

ANALYSE. 1 et 2. Evénements-d'Ephèse; sédition de Démétrius. — L'appât du gain en est la cause. — Le juif Alexandre apaise la foule. — Son discours. — Commentaire sur le discours de Démétrius.
3 et 4. Bons effets de la tribulation. — Comparaison entre le deuil et la joie : La maison où se fait une noce et celle qui est dans le deuil ; le théâtre et la prison ; l'âme plongée dans les délices, et celle qui est dans l'affliction.

l. Lorsqu'il eut demeuré assez longtemps dans cette ville, Paul voulut s'en aller ailleurs. C'est pour cela qu'il envoie Timothée et Eraste en Macédoine, tandis qu'il reste encore quelque temps à Ephèse. Mais comment se fait-il qu'ayant d'abord eu la pensée d'aller en Syrie, il se détermine maintenant il passer en Macédoine? Cela montre qu'il ne fait rien par sa propre volonté. Il prophétise en. disant : « Il faut que je voie Rome ». Peut-être dit.-il cela pour consoler les disciples comme s'il leur disait: Je ne reste pas, mais je reviendrai ; la prophétie qu'il ajoute est aussi un moyen de les encourager. De là il me semble que c'est d'Ephèse qu'il écrit aux Corinthiens, leur disant : « Je ne veux pas que vous ignoriez la a tribulation qui nous est arrivée en Asie ». (II Cor. 1, 8.) Comme il a promis d'aller à Corinthe, il s'excuse de son retard par l'épreuve qu'il a eue à subir, entendant par là ses démêlés avec Démétrius. C'est ce Démétrius qui suscita ce grand trouble dont parle saint Luc. Nouveau danger, nouvelle commotion. Voyez-vous quel éclat jette la vertu de Paul? Un double prodige s'opère , et les Juifs persistent dans la contradiction. Mais tout concourt au progrès de l'Evangile. « Un homme nommé Démétrius, orfèvre, qui faisait des temples a de Diane en argent, donnait beaucoup à gagner à ceux de ce métier. Il les réunit ainsi que d'autres qui étaient intéressés à ces sortes d'ouvrages et leur dit: Hommes, vous savez que le gain nous vient de cet art; et vous voyez et vous apprenez que non-seulement à Ephèse, mais encore dans presque toute l’Asie, ce Paul a persuadé et entraîné une foule nombreuse, en disant: « Ceux-ci ne sont pas des dieux qui sont fabriqués par la main des hommes. Non-seulement par là notre art est en danger de se perdre , mais il est à craindre que le temple de la grande Diane ne soit plus compté pour rien , et que soit détruite la majesté de celle que vénère toute l'Asie et l'univers (24-27) ». — « Qui faisait des temples de Diane en argent », dit l'auteur. Comment peut-on faire des temples en argent? Ce n'était probablement que de petites boîtes. Diane était en grande vénération à Ephèse : l'incendie du temple causa tant d'affliction aux Ephésiens; qu'on défendit de prononcer jamais le nom de celui qui y avait mis le feu. Remarquez que partout l'idolâtrie ne subsiste que par l'argent. Les ouvriers sont poussés par l'argent, Démétrius est poussé par l'argent; le danger de leur religion n'est pas ce qui les fait agir, mais bien la crainte de voir disparaître leur gain. Voyez la malice de cet homme : il était opulent, et par (212) conséquent la perte serait pour lui peu sensible ; mais elle devait être grande pour les ouvriers qui sont pauvres et qui vivent du travail de chaque jour. Cependant ils ne disent rien, lui seul parle; et comme ils étaient du même métier que lui, il en fait des instruments de trouble. Ensuite il exagère le danger en disant : « Il est à craindre pour nous que notre partie ne se perde » : ce qui veut dire que, privés de ce métier, ils sont en danger de mourir de faim. Cependant ces paroles devaient suffire pour amener à la religion; mais, misérables et sans intelligence comme ils étaient, ils se révoltent plutôt, et ils n'ont garde de réfléchir et. de se dire à eux-mêmes: Si cet homme est assez puissant pour convertir le monde et mettre en danger les dieux, quelle doit être la puissance de son Dieu ! Combien donc ce Dieu nous donnera-t-il mieux les choses que nous craignons de perdre? Démétrius s'était déjà emparé de leur esprit, en leur disant : « Ceux-là ne sont pas des dieux qui sont faits par la main des hommes ». Voyez pour quelle raison s'indignent les gentils, c'est parce qu'on leur dit : « Ceux-là ne sont pas des dieux qui sont faits par la main des hommes ». Il insiste partout sur la question de leur métier. Ensuite, comme pour mettre le comble à leur douleur, il ajoute en dernier lieu : « Non-seulement notre métier est en danger», c'est-à-dire , tout cela n'est rien; mais ce qui est très-grave, c'est que le temple de la grande Déesse est en danger d'être détruit. Et pour ne pas sembler parler en vue du gain, il ajoute: « Que la terre entière vénère ». Voyez-vous comme il démontre là grande puissance de Paul; il dit à ces gens qu'ils seront tous réduits à la misère et perdus si cet homme chassé de son pays, ce fabricant de tentes, peut faire de si grandes choses? Voyez les témoignages rendus aux apôtres par leurs ennemis. Ailleurs ils disaient : « Vous avez rempli Jérusalem de votre doctrine » (Act. V, 28); ici : « La majesté de la grande Diane sera détruite». Dans une autre circonstance ces mêmes ennemis disaient: « Ceux qui ont bouleversé la terre sont ici » (Act. XVII, 6) ; maintenant ils disent : « Il y a danger pour nous que cette partie ne tombe à rien ». Les Juifs disaient aussi du Christ : « Voyez comme tout le monde va après lui, les Romains viendront et prendront notre ville ». (Jean , XII, 19 et XI, 48.)
Lorsqu'ils eurent entendu ce discours, ils furent remplis de fureur». D'où venait cette fureur? De ce qu'on leur avait dit de Diane et de la perte qu'ils allaient faire. C'est l'habitude, dans la place publique, de se soulever et de prendre feu à propos de quoi que ce soit. Il faut donc toujours agir avec circonspection. Voyez à quel point ils sont méprisables de s'enflammer à propos de tout. « Lorsqu'ils d l'eurent entendu, ils furent remplis de fureur », dit l'auteur, « et ils s'écriaient : La Diane des Ephésiens est grande. Et la ville a entière fut remplie de confusion; ils se précipitèrent d'un commun accord vers le théâtre, entraînant avec eux Gaïus et Aristarque, « Macédoniens, compagnons de Paul (28-29) ».
2. Ils font irruption sans raison, comme les Juifs chez Jason; partout les apôtres sont prêts. Ils n'avaient, en agissant de la sorte, souci ni de la gloire, ni de la renommée. « Paul voulait sortir et aller vers le peuple; mais les disciples ne le permirent pas. Quelques-uns des Asiarques qui étaient ses amis, envoyèrent près de lui pour le prier de ne pas se montrer au théâtre (30, 31) ». Ils le prient de cela, parce que c'était une foule sans raison, capable de tout oser dans son aveugle fureur. « Paul accède à cette prière » ; car il n'était ni ambitieux, ni avide de vaine gloire. « Les uns criaient d'une manière, les autres d'une autre; car la foule était un mélange de toutes sortes de gens ». Telle est la multitude, elle se précipite au hasard, comme l'incendie. « La plupart ne savaient pas pourquoi ils s'étaient rassemblés. On fit sortir de la foule Alexandre que les Juifs poussaient en avant ». Les Juifs prenaient les devants par l'action de la divine Providence, afin qu'ils n'eussent pas possibilité de contredire ensuite. Cet homme est donc poussé en avant, et il parle; écoutez ce qu'il dit : « Alexandre ayant fait faire silence de la main, voulait se justifier devant le peuple. Lorsqu'on sut qu'il était Juif, un seul cri partit de la foule entière qui s'écriait, pendant environ deux heures: La Diane des Ephésiens est grande ! » C'était une pensée d'enfant. Ils criaient sans interruption, comme s'ils eussent craint que leur culte ne fût aboli. Paul est resté là pendant deux ans: voyez combien il y a encore de gentils. « Lorsque le greffier eut apaisé la foule, il leur dit : Ephésiens, quel homme ignore que la ville d'Ephèse honore d'un (213) culte particulier la grande déesse Diane, ainsi que le Diopétès ? » Cela tout d'abord éteignit leur fureur. « Le Diopétès ». Il ajoute ces mots pour plus de précision. C'était un autre temple qu'on nommait le Diopétès. Ou bien on appelait de ce nom l'idole de Diane pour signifier que cette argile venait de Jupiter, et n'avait pas été fait de la main d'un homme; ou bien une autre statue s'appelait ainsi chez eux. « Puisque nul ne peut contredire ces choses, vous devez vous apaiser et ne rien faire avec précipitation. Vous avez emmené ces hommes qui ne sont pas sacrilèges et ne blasphèment pas- votre déesse a (32-37 ». Tout cela était pur mensonge, mais il parlait ainsi au peuple pour l'apaiser. « Si donc Démétrius et les ouvriers qui sont avec a lui ont lieu de se plaindre de quelqu'un, il a se tient des audiences sur la place, il y a des proconsuls, que la cause leur soit déférée. Si vous vous plaignez de quelqu'autre chose, « on réglera tout dans une assemblée légitime. « Nous sommes en danger de nous entendre accuser de la sédition pour ce qui s'est passé aujourd'hui , sans aucun motif que nous a puissions présenter comme étant la raison «de ce tumulte. Par ces paroles, il dissipa l’assemblée (38-40). » Il dit : « l'assemblée légitime », parce qu'il y avait en effet trois assemblées chaque mois. Cette assemblée était illégitime. Il les épouvante en disant : « Nous a sommes en danger d'être accusés de sédition ».
Mais reprenons. « Lorsque toutes ces choses eurent été accomplies », dit l'auteur, « Paul, inspiré par l'Esprit-Saint, résolut d'aller à Jérusalem, en passant par la Macédoine et a l'Achaïe ». Il n'agit plus ici par des raisons humaines; mais c'est par l'inspiration de l'Esprit qu'il se décide à passer par ces pays. C'est là ce que signifie se décida », et c'est le sens du mot. L'auteur ne dit pas pour quelle cause Paul envoie Timothée et Eraste ; il me semble que cette détermination est prise aussi par «l'inspiration de l'Esprit-Saint ». Il est dit de même ailleurs : « C'est pourquoi n'y tenant plus, nous avons préféré rester seul à Athènes ». ( I Thessal. III, 1.) Il envoya donc deux de ses ministres pour annoncer son arrivée et ranimer le zèle des distilles. C'est,en Asie qu'il demeure le plus longtemps, et c'est avec raison. Là, en effet, se trouvait une foule de philosophes. Et lorsqu'il fut au milieu d'eux, il
discutait avec eux comme d'habitude. En effet il y avait là beaucoup de superstition. « Démétrios », dit l'auteur, « un orfèvre, ayant rassemblé les ouvriers de ce métier, leur dit
Hommes, vous savez, vous voyez, vous apprenez (tant le fait était notoire) que ce Paul a persuadé et converti une grande foule ». S'il a persuadé, il n'a pas usé de violence, c'est ainsi qu'il faut persuader une ville. Ensuite il amène ce qui le touche de près, et ajoute : « Il a persuadé que ce ne sont pas des dieux que ceux qui sont faits par la main des hommes ». Qu'est-ce à dire? C'est-à-dire; il renverse notre art. Et de peur qu'ils ne réfléchissent et ne disent : Si un homme seul fait de telles choses, et s'il a une telle puissance, il faut se laisser persuader par lui, Démétrius ajoute : « Que toute l'Asie et la terre vénèrent ». Ils croyaient que leur voix les défendrait contre l'Esprit-Saint, ces païens, ces enfants, pour mieux dire. Nous tirons, dit-il, notre subsistance de ce métier. Et si vous tirez votre subsistance de ce métier, comment un homme simple a-t-il pu persuader à tant de monde de renoncer à cette superstition? Comment a-t-il prévalu contre une coutume si invétérée? Que dit-il ? Ce qu'il dit, ce qu'il fait, n'est pas le fait de Paul, n'est pas l'oeuvre d'un homme. Il lui a suffi de dire : « Ce ne sont pas des dieux ». S'il a été si facile de trouver le défaut de cette impiété, il fallait la condamner dès longtemps; si elle eût été forte, elle n'eût pas dû être si vite anéantie. « Là », dit-il, « ne se borne pas notre danger ». Il ajoute cela pour faire entendre quelque chose de plus grave. «Lorsqu'ils l'eurent entendu, ils furent remplis de fureur, et ils criaient : La Diane des Ephésiens est grande ». Dans chaque ville il y avait des dieux particuliers. Tel était l'état de leur esprit, qu'ils croyaient par leurs cris rétablir son culte et détruire ce qui venait de s'accomplir.
3. Voyez cette foule confuse. « Comme Paul », dit l'auteur, « voulait aller vers le peuple, les disciples s'y opposèrent ». Paul voulait donc aller vers le peuple pour lui parler; car il saisissait les temps de persécution pour instruire. Mais les disciples ne le permirent pas. Remarquez partout de quel soin prévoyant on l'entoure. Et dès le commencement ils l'emmenèrent, de peur qu'il ne reçût quelque coup mortel. Quoiqu'ils lui aient entendu dire qu'il doit voir Rome, cependant ils l'empêchent de sortir. C'est par l'action de la (214) Providence qu'il l'a prédit par avance, afin que les disciples ne se troublent pas. Ils ne voulaient pas qu'il lui arrivât le moindre accident. « Quelques-uns des Asiarques le suppliaient», dit l'auteur; « de ne pas entrer au théâtre ». Voyant son ardeur, ils le suppliaient. Et pourquoi, direz-vous, Alexandre voulut-il se justifier devant le peuple? Etait-il accusé lui-même? Afin de trouver une occasion de tout bouleverser et d'exciter la fureur populaire. Vous avez vu l'emportement tumultueux des Ephésiens? C'est donc avec raison que le scribe leur dit, sous forme de reproche : « Quel homme ne sait que la cité d'Ephèse ». Il parle tout de suite de l'objet de leurs craintes. C'est comme s'il leur disait N'honorez-vous pas la déesse? Il ne dit pas : Quel homme ne connaît pas Diane? Mais «notre cité », afin de les flatter. « Comme cela est incontestable, il faut vous calmer». Leur faire ce reproche, c'est presque leur dire Pourquoi vous inquiétez-vous donc comme si cela était incertain? Il est clair que l'insulte retombe sur la déesse. lis voulaient que la religion assurât leur gain. Il les prend ensuite par la douceur, en leur montrant qu'ils se sont rassemblés sans raison. « Et rien », leur dit-il, « ne doit se faire témérairement ». Il leur parle ainsi pour leur montrer qu'ils ont agi étourdiment. « Si donc Démétrius et ceux qui sont avec lui ont quelque sujet de plainte, il y a des proconsuls ». Il leur dit cela en forme de reproche, pour indiquer qu'il ne fallait pas faire une assemblée publique pour des crimes privés. « Car nous sommes exposés à nous entendre reprocher » : Par là, il les jette dans l'embarras. « Puisqu'il n'y a pas de motif par lequel nous puissions rendre raison de cette émeute ». Voyez avec quelle prudence et quelle sagesse les infidèles raisonnent eux-mêmes. Il calma ainsi leur fureur. Aussi facilement elle avait été allumée, aussi facilement elle s'éteignit. « Par ces paroles, il dissout l'assemblée », dit l'auteur. Remarquez-vous comment Dieu permet les épreuves, et par elles réveille les disciples et les rend plus fervents ? Ne nous laissons donc pas abattre par les afflictions, car Dieu nous donnera le moyen de les supporter.
Rien ne fait naître et ne fortifie l'amitié comme la tribulation. Rien ne relie et ne resserre si bien les âmes fidèles; rien ne nous est plus utile, à nous docteurs, pour que l'on écoute nos paroles. L'auditeur, qui demeure dans la tranquillité, est mou et négligent; il semble supporter péniblement l'orateur; dans la tribulation et l'angoisse, au contraire, il désire ardemment qu'on lui parle. Celui dont l'esprit est,dans la peine, cherche partout ce qui le console dans son affliction, et la parole procure une grande consolation: Pourquoi donc, direz-vous, les Juifs n'écoutaient-ils pas lorsqu'ils étaient dans l'affliction? Parce qu'ils étaient Juifs, toujours faibles et misérables; d'ailleurs, parce que leur affliction était extrême, et nous ne parlons que d'une affliction ordinaire. Remarquons donc ceci : les Juifs s'attendaient à être délivrés de leurs maux actuels, et ils se précipitèrent dans mille nouveaux malheurs. Cela ne jette pas l'âme dans un chagrin médiocre. Les tribulations nous détachent violemment de l'affection pour le monde d'ici-bas ; nous désirons bien vite la mort; nous ne sommes plus amoureux de notre corps. Et c'est une grande partie de la philosophie de ne plus se complaire dans la vie présente et de n'y être plus attaché. L'âme affligée ne cherche pas à s'attacher à toutes choses, elle n'aime plus que le calme et le repos; elle ne souhaite que d'être arrachée à la vie présente, quand même il n'y aurait rien à espérer après. De même qu'un corps fatigué et accablé de maux ne veut plus servir le ventre, triais se reposer et vivre dans la tranquillité ; de même l'âme affligée de mille maux, aspire au calme et à la paix; celle qui ne connaît pas la peine, est stupide, troublée, indécise ; celle-là ne s'ébahit de rien, elle est étrangère aux molles voluptés; toujours recueillie en elle-même, elle ne se laisse point emporter à tous les vents. L'une est plus virile, l'autre plus puérile ; celle-là est plus grave, celle-ci plus légère. Lorsqu'un corps tombe dans une eau profonde, s'il est léger, il surnage; il en est de même d'une âme tout à coup plongée dans une grande joie. Tout le monde sait que nos plus grandes fautes sont causées par l'entraînement du plaisir.
Si vous le voulez , faisons la description de deux maisons : l'une où l'on fait des noces, l'autre où l'on est dans le deuil. Entrons par la pensée dans toutes les deux, et voyons quelle est la meilleure. Nous trouverons celle où l'on pleure pleine de sagesse, l'autre où l'on fait des noces est pleine d'inconvenances. Regardez en effet : là se profèrent des paroles (215) honteuses, le rire est immodéré, les allures sont désordonnées, le vêtement et la démarche sans pudeur; toutes les marques de la folie et de la sottise s'y rencontrent : en un mot, rien autre ne s'y trouve que le rire et la dérision. Ce n'est pas le mariage que je condamne, à Dieu ne plaise ! mais c'est ce qui accompagne les mariages. La nature alors est comme agitée d'une fureur étrange ; les assistants y sont semblables à des êtres sans raison et non à des hommes : les uns hennissent comme des chevaux, les autres ruent comme des ânes; c'est une grande dissolution, une grande confusion; il n'y reste plus rien de vertueux ni d'honnête. Là est la pompe du démon, les cymbales, les flûtes; là se font entendre des chansons remplies de fornication et d'adultère. Il en est tout autrement là où l'on est dans le deuil, l'ordre y règne avec la bienséance. Un grand silence, un grand calme, une grande réserve, rien n'est déréglé; si quelqu'un parle, c'est pour faire entendre des paroles pleines de sagesse ; mais, chose étonnante, pendant ce temps, ce ne sont pas seulement les hommes, mais même les serviteurs et les femmes dont tous les propos respirent la sagesse. Telle est, en effet, la nature du deuil; chacun s'efforce de consoler celui qui est dans la peine, on lui communique mille pensées remplies de philosophie. On fait des prières pour que le malheur ne s'aggrave point. Pour consoler l'affligé, on lui énumère ceux qui ont souffert ce qu'il souffre. Qu'est-ce en effet que l'homme ? Etude de notre nature. Qu'est-ce donc que l'homme? Accusation de sa vie et de sa vile existence, souvenir des choses à venir et du jugement.
4. Chacun rentre dans sa demeure : celui qui revient des noces, s'afflige de n'être pas lui aussi dans la bonne fortune; celui qui revient du deuil est plus à l'aise, parce qu'il n'a rien souffert de semblable , et il s'en est allé, après avoir éteint en lui-même toute passion. Mais quoi ! Voulez-vous que nous mettions en parallèle les prisons et les théâtres? Les unes sont des lieux d'affliction , les autres des lieux de plaisir. Souffrez que nous vous fassions voir ce qui se passe dans l'un et l'autre séjour. Dans la prison, beaucoup de philosophie : en effet, là où est le chagrin, là est aussi la philosophie. Celui qui auparavant était riche, orgueilleux, supportera que n'importe qui lui parle, car la crainte et la douleur consument son âme avec plus d'ardeur que le feu, et en amollissent la dureté; alors il devient humble, austère, alors il comprend l'instabilité des choses de la vie, et il est fort contre toutes les adversités. Au théâtre, tout au contraire, se rencontrent le rire, la honte, la pompe diabolique, l'affaiblissement de l'esprit, la perte de temps, la dépense inutile des jours, tout l'apparat d'une concupiscence effrénée , l'enseignement de l'adultère, l'école de la prostitution et du libertinage, l'encouragement à la honte, les sujets de rire , l'exemple de la dépravation. Telle n'est pas la prison : là se trouvent l'humilité, l'exhortation, l'encouragement à la philosophie, le mépris des choses de cette vie. Toutes choses sont foulées aux pieds et méprisées; la crainte se tient auprès du prisonnier comme le précepteur près de l'enfant, et le forme à tout ce qui est bon. Si vous le voulez bien, examinons ces lieux sous un autre point de vue. Je voudrais que vous rencontrassiez un homme sortant du théâtre, et un autre quittant la prison , et que vous vissiez l'âme hébétée, troublée; et vraiment enchaînée du premier; et celle du second, tranquille, déliée et libre. Celui, en effet, qui sort du théâtre les yeux épris des femmes du lieu, est véritablement lié par des chaînes plus fortes que le fer, c'est-à-dire par les lieux eux-mêmes, les paroles et les formes qu'il y a vues. Celui qui sort de la prison est débarrassé de tout, il ne croira plus rien souffrir désormais en comparant son sort à celui des autres; pourvu qu'il ne soit plus enchaîné, il considérera cela comme une grâce , il méprisera les choses humaines en voyant tant de riches dans l'infortune, tant de puissants jetés dans les fers. Si on lui fait quelque injustice, il la supportera; il en a tant vu. Le jugement à venir lui viendra à l'esprit , et il frissonnera d'horreur à l'idée de la prison de l'autre monde. De même que la prison l'a rendu doux envers tout le monde; de même la perspective du jugement et du châtiment futur lui inspirera de la bonté pour sa femme, pour ses enfants et pour ses serviteurs.
Tel n'est pas celui qui revient du théâtre. Il regardera sa femme d'une façon peu aimable, il sera dur envers les domestiques, aigre avec ses enfants , sauvage avec tout le monde. Les théâtres engendrent de grands maux pour les cités, de grands maux, et nous n'en savons pas la grandeur. Si vous me le permettez, (216) nous examinerons aussi ces séjours du rire , je veux dire les festins où se rencontrent les parasites et les flatteurs, et les délices de la bonne chère, et nous les comparerons avec les autres qu'habitent les boiteux et les estropiés. Dans les premiers se voient l'ivresse , les délices, l'énervement de l'âme. Dans les seconds, c'est tout le contraire. Voyez le corps , lorsqu'il s'engraisse et vit dans la délicatesse, il tombe promptement dans la maladie; il n'en est pas ainsi lorsqu'il est réglé. Pour vous montrer cela plus clairement, prenons un corps qui ait beaucoup de sang et de chairs, et qui soit plein de sève; il ne faudra qu'une nourriture ordinaire pour lui donner la fièvre, surtout s'il est oisif. Prenons-en un autre qui lutte habituellement avec la faim et l'affliction, celui-ci sera plus difficile à abattre et à vaincre. Quoique le sang soit sain en nous, il engendre cependant souvent la maladie par la réplétion; s'il est moins abondant, quoique moins sain, on peut facilement le guérir. On peut en dire autant de l'âme, celle qui vit dans l'oisiveté et les délices suit . une pente plus rapide vers le péché : car elle est proche de la violence, de la volupté, de la vaine gloire, de l'envie, des embûches et de la calomnie; mais il n'en est pas ainsi de celle qui vit dans la tribulation et la frugalité, elle est exempte de tous ses maux. Voyez combien est grande notre cité. D'où viennent les maux? n'est-ce pas des riches? n'est-ce pas de ceux qui sont dans la joie? Quels sont ceux qui traînent les autres devant les tribunaux? qui est-ce qui dilapide sa fortune? Sont-ce les malheureux et les rebuts du monde, ou bien les orgueilleux et ceux qui sont dans la joie? Il n'appartient pas à l'âme affligée de faire le mal. Paul a connu ses avantages, c'est pour cela qu'il dit : « La tribulation engendre la «patience; la patience, l'épreuve; l'épreuve, « l'espérance; l'espérance ne confond pas ». (Rom. V , 3-5.) Ne nous laissons pas abattre dans l'affliction, mais rendons grâces en toutes circonstances, pour gagner beaucoup et être, éprouvés devant Dieu qui permet les tribulations. L'affliction est un grand bien, et nous voyons cela par nos enfants; sans l'affliction, l'enfant n'apprend rien de bon. Nous avons encore plus besoin qu'eux de l'affliction. S'ils ne fleurissent que lorsque leurs passions sont tenues dans le calme, à plus forte raison nous qui avons des passions beaucoup plus impérieuses, nous aurions bien plus besoin de maîtres; les péchés des enfants ne sont pas très-grands, mais les nôtres le sont. L'affliction est notre précepteur. Ne l'attirons pas sur nous, mais supportons-la avec courage lorsqu'elle survient; elle est la source de mille biens; supportons-la afin de jouir de la grâce de Dieu et des biens qui sont préparés à ceux qui l'aiment en Jésus-Christ Notre-Seigneur, avec qui appartiennent, au Père et au Saint-Esprit, gloire, puissance, honneur, maintenant et toujours, dans les siècles des siècles. Ainsi soit-il.

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Synaxaire
The Fourteenth Day of the Blessed Month of Kiahk
1. The Martyrdom of Saints Behnam and Sarah, His Sister.
2. The Departure of Saint Christodoulos.
3. The Martyrdom of Saints Simeon of Menouf, Abba Hor, and Abba Mina the Elder.
4. The Martyrdom of Saint Ammonius, Bishop of Esna (Latopolis).
1. On this day, Saints Behnam and Sarah, his sister, the children of Sennacherib, King of Persia, were martyred. One day Behnam was out with 40 of his slaves hunting in the wilderness. He saw a huge wild beast, so he went after it for a long distance, and he was separated from his slaves. Night fell upon him and he had to sleep in that place. During his sleep he saw someone who told him to go to St. Matthew who dwelt in that mountain and he would pray for his sister so that the Lord would heal her. His sister was afflicted with an incurable disease, she was leprous.
When St. Behnam woke up and was joined by his slaves, they searched for St. Matthew until they found him in a cave. He knelt between his hands, told him about the vision and they asked him to accompany them to the city. Behnam went before him to the city and told his mother about the vision and the presence of St. Matthew out of the city. Because of her love and trust in Behnam she allowed his sister to go with him in secret. When they arrived to where the saint was, he prayed for her and the Lord healed her. St. Matthew preached and taught them the way of life. He prayed also and a spring of water rushed forth and he baptized them in the name of the Father, the Son and the Holy Spirit, the one God, then he returned to his cave.
When King Sennacherib knew that his daughter was cured, he called her and asked her how she was cured. She told him, "The Lord Jesus Christ granted me the healing at the hands of St. Matthew and not through the stars that you worship." The king became angry and threatened to punish them if they did not change their noble opinion.
During the night, St. Behnam and his sister decided to go together to St. Matthew before their deaths. While on their way secretly to the saint, surrounded by some of their friends, their father became aware of what they were about to do, and he sent his men after them. They found them on their way to the saint and they slew them. St. Behnam, his sister and their companions received the crown of life in the Kingdom of Heaven.
When the men that killed St. Behnam and his sister went back, they found the king possessed by an evil spirit, which tormented him painfully. The queen sent for St. Matthew, begging him to come. When he arrived, he prayed for the king and the Lord healed him immediately. The saint preached to them, and the king and his wife, along with all those in the city, believed. The king built a monastery for St. Matthew and placed the bodies of St. Behnam, and his sister, his children, in it. St. Matthew dwelt in it for a long while. The Lord worked many signs of healing and wonders through the bodies of Sts. Behnam and Sarah, his sister.
Their prayers be with us. Amen.
2. On this day also was the departure of St. Christodoulos the jeweler. He was from the city of Ayn-Shems. One day a beautiful woman brought him a broken vessel of gold and tried to tempt him. She uncovered her hands and told him, "Make rings for these fingers, bracelets for these arms, a cross for this chest and earrings for these ears." He replied, "Today I am ill and as for tomorrow, may it be the will of God." He closed his shop, went home and started rebuking himself saying, "I am not any stronger than the saints Anthony the Great or Macarius or Pachomius and the others that escaped from this world and lived in the wilderness. O my soul escape from this world if you wish to be saved."
He recounted what happened to him to his mother and he asked her with flowing tears to allow him to go to the wilderness. She said, "If this was the case, as you indicated, take me first to a convent where I can be a nun, and as for you, may the Lord be with you." He took her to one of the convents and entrusted her to the head of the convent. He gave her whatever money she needed, then he gave the rest to the poor and went toward the mountain.
After walking three days, he saw three men, each one with a cross in his hand and a shining light brighter than the sun shining from the crosses. He went to them, was blessed by them and then he asked them to advise him as to what he should do to save himself. They guided him to a valley which had fruitful trees and a spring of fresh water. He remained there for many years in continuous prayers, and readings of the psalms with many long fasts. He ate the fruits of the trees of that valley.
When satan failed to overcome him, he appeared to evil men, in the form of a barbarian, and told them, "There is a great treasure in the valley. A man found it and is living beside it. Come with me, I will show it to you." They followed him to the mountain but they were not able to go down to the valley. The devil went in a monk's attire to St. Christodoulos and told him, "On the top of the mountain, there are some monks who lost their way; they are tired and will die of thirst. Go to them and give them something to eat and drink so that they may survive." The saint made the sign of the cross over his face as was the custom of the monks and immediately the devil turned into smoke and disappeared. In this way, St. Christodoulos was always able to overcome the devil with the sign of the cross.
He increased in his worship and he lived until a good old age. When the day of his departure drew near, the three hermits who guided him to the valley came and prayed together. After they blessed each other they told him, "The Lord sent us to write down your biography for the benefit of others." He told them all that had happened to him. After a short illness he departed in peace. They prayed over him and buried him.
His prayers be with us. Amen
3. Today also was the martyrdom of St. Simeon of Menouf in the days of the Arabs and the commemoration of the martyrdom of Saints Abba Hor and Abba Mina.
Their intercession be with us. Amen.
4. On this day also the great father Abba Ammonius, Bishop of the city of Esna (Latopolis), was martyred. He was extremely well mannered since a young age and his virtues were well known. Anba Peter, Pope of Alexandria, ordained him a bishop over the city of Esna.
Because of his strong desire for a solitary life, he built a monastery at the foot of the mountain beside a spring of water. He prepared a cave for his stay all week and went down to church on Saturday. He served the Holy liturgy on Sunday, met with his people, preached to them and settled their disputes. He spent Monday with them also, then returned to his cave to continue his worship and asceticism.
During his days, many of his people were martyred. When Arianus the Infidel went to upper Egypt, on his way he persecuted Christians. He ordered them to worship idols and those who refused were tortured and slain. He continued doing that until he reached Esna, where he met four young men driving asses loaded with melons. One of the governor's soldiers asked them about their belief. They answered, "We are Christians," so they seized them. When their mother knew what happened, she went in haste to encourage them saying to the soldiers, "We love Jesus Christ and do not worship your despicable idols." The governor ordered that she be cast into prison.
In the middle of the night the Virgin, St. Mary, appeared to this mother and told her, "Know that my Son the Savior and the Lord has called you and your blessed sons Sarous, Herman, Banouf and Bistay to the kingdom of heaven." St. Mary bid her peace then ascended to heaven. The next morning the governor summoned them and asked them to worship the idols but they refused courageously. As a result, he ordered that their heads be cut off. That took place on the 6th day of the Coptic month of Bashans. The believers took their bodies and hid them in their homes. Many wonders and signs were manifested through their bodies.
There were also four notable persons who worked as tax collectors in the city of Esna. While they were going over the account of their work with Arianus, one of them mentioned the Name of Christ. Arianus became enraged and ordered that they be tortured. When he saw their endurance, he ordered that their heads be cut off, so they received their martyrdom on the 6th day of the month of Baounah. Many were martyred along with them, women, men and monks.
When Arianus went to Armunt, two women called Thecla and Martha who were from Esna went there in hast and confessed Christ before him. Arianus addressed the people of Armunt around him and said, "Why did you say that there were no Christians in your city?" They investigated and found out that the two women were from Esna. They went to Arianus and told him that they were strangers and that they did not belong to their city which loved the emperors and the gods (idols). Arianus ordered their heads to be cut off, and that was on the 17th day of the month of Abib. As for St. Ammonius, the angel of the Lord appeared to him when he was in the desert and told him, "Hail to you Ammonius, the Lord accepted your prayers on behalf of your people and prepared crowns for you. Arise, go down and preach to them and instruct them to be steadfast in confessing the Lord Christ." The angel bid him peace and departed.
The saint arose and went down immediately to the city. He gathered the people, preached to them and informed them of what the angel had told him. They all cried out saying, "Our father, we are ready to withstand any suffering in the Name of the Lord Christ, even unto death." That took place on the feast of St. Isaac, so he took his people up to the Mount of Katoun, which means the mount of good things, to celebrate the feast there.
Arianus departed from Armunt to a village called Helwan, west of Esna. All its citizens came out and confessed the Name of Christ before him. He ordered them beheaded and they received the crown of martyrdom. Then Arianus entered Esna and wandered in its streets which were empty until he came to the southern gate which is called the gate of thanksgiving, because Anba Armanius had prayed there with his people, the prayers of Thanksgiving. There he found an infirm old woman who was left behind because she could not go up the mountain with them. He asked her about the whereabouts of the people of the city. She replied, "The people heard that the infidel governor was coming to slay the Christians; so they went up to the mountain to celebrate the feast of St. Isaac before they faced martyrdom." He asked her which one of the gods she worshipped. She replied, "I am a Christian," and she was immediately beheaded.
Arianus then went out of the city going towards Mount Katoun, passing on the way through the village of El-Mabgalah where he found a group of people who declared themselves Christians and those he promptly beheaded. He continued through the villages of Harmajahat and Seroya where he executed the Christians.
He executed every Christian he met in his way till he finally reached Mount Katoun where all the people greeted him with one accord shouting, "We are Christians." Arianus threatened them and as this had no effect, he ordered his soldiers to draw their swords and to slay them all. Each one brought forth his daughter or his son to the swordsman saying, "Go forward to the true bridegroom that does not die." They all went to death saying, "We are going to the everlasting joy in the kingdom of heaven." They fulfilled their martyrdom on the 19th day of the Coptic month of Abib.
On their way back to Esna, the soldiers met three men who were crying, "We are Christians." The soldiers told them, "Our swords are dull from much use." So the men told the soldiers, "Here are our axes." The soldiers took their axes and the men put their heads on a stone beside the western gate of the city. The soldiers beheaded them and the men received the crown of martyrdom. As for the bishop, Anba Ammonius, they seized him and brought him before Arianus, and in rage he ordered the saint to be tied behind the horses on their way to the boat which was sailing to Aswan. Then they threw him in the stern of the ship. Arianus brought him out every now and then and asked him to raise the incense before the idols but the saint refused. Finally he ordered his men to burn the saint who received the crown of martyrdom on the 14th day of the Coptic month of Kiahk.
The believers took his body which was untouched and unharmed by the fire. They shrouded it and hid it until the end of the era of persecution. When the people of his diocese came to transfer the body to their city, they heard a voice from the body saying, "This is the place that God chose for me."
The prayers of all these saints be with us and Glory be to our God forever. Amen.

DIVINE LITURGY GOSPEL FROM LUKE 12:1-12
4 And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.
5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.
6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God?
7 But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows.
8 Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:
9 But he that denieth me before men shall be denied before the angels of God.
10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven.
11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:
12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

EXPLANATION BY SAINT KYRELLOS I THE 24TH PATRIARCH OF ALEXANDRIA
SERMON LXXXVII.
THIS HOMILY IS FIT TO BE READ IN A TIME OF STRUGGLE AND PERSECUTION FOR FAITH IN GOD.
12:4-7. And I say unto you, My friends, Fear not them that kill the body, and afterwards have nothing more to do. But I will show you Whom you shall fear: fear Him Who after He has killed has power to cast into hell: yea, I say unto you, fear Him. Are not five sparrows sold for two halfpence; and not one of them is forgotten before God. But even the hairs of your head are all numbered. Fear not: you are of more value than many sparrows.
PATIENCE, and an enduring and courageous mind, form the impenetrable armour of the saints: for they render them approved and resplendent with the praises of piety. For one also of the holy apostles thus spake, at one time; "In patience possess you your souls:" at another; "You have need of patience, that by doing the will of God, you may receive the promise." By such manly virtues we become famous, and praiseworthy, and renowned among men everywhere, and worthy of honours and the blessings that are prepared for the saints: even those which "eye has not seen, nor ear heard," as wise Paul says. And how must not those things be worth the gaining and admirable, which surpass our understanding and reason? And therefore, as I said, He prepares those who love Him for spiritual fortitude, thus speaking; "I say unto you, My friends."
His present discourse therefore does not, as it seems, belong to every one absolutely: but, on the contrary, to those only who evidently love Him with all their heart, and can fitly say; "Who shall separate me from the love of Christ? shall |399 tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" For those who have as yet no sure and certain and well-founded love of Him, as long as they live in tranquil times, may indeed possibly preserve their faith in Him: but if distress or persecution harass them a little, they turn away and forsake Him, losing, together with their faith, that which stirred them up to love Him. For just as young plants, which have lately sprung up, cannot endure the violence of too tempestuous a wind, because they have not as yet struck their roots deep; while those which are firmly fixed, and well rooted, remain secure in the ground, even though a gale of fierce winds shake them: so those whose mind is not yet firmly and securely fixed upon Him are very easily drawn aside, and readily desert; while those who have stored up and possais in mind and heart a secure and unwavering love of Him, are unalterable in mind, and unwavering in heart, being superior to all indolence, and looking with contempt upon the most intolerable dangers, and making a mock at terrors, so as even to ridicule the violence of death. The commandment therefore so to act belongs to those who love Him.
But who are those who love Him? They are, so to speak, such as are like-minded with Him, and anxious to follow in His footsteps. And to this His disciple encourages us by saying; "Forasmuch then as Christ has suffered for us in the flesh, do you for His sake arm yourselves with the same mind." He laid down His life for us, and was "among the dead as one free." For death did not attack Him, as it attacks us, because of sin: for He was and is far removed from all sin, and incapable of iniquity: but of His own will He endured it for our sakes, because of His boundless love toward us. For listen to Him as He plainly says; "Greater love has no man than this, that a man lay down his life for his friends." And how then is it not a most base thing not to return to Christ, as a most necessary debt, that which we have received of Him? |400 And, to put it in another light; as being His friends, we ought not to fear death, but rather imitate the faith of the holy fathers. The patriarch Abraham, when tempted, offered his only-begotten son Isaac, "accounting that God was able to raise him up even from the dead." What terror of death, therefore, can assail us, now that "Life has abolished death?" for Christ is "the Resurrection and the Life."
And this too we must bear in mind, that the crowns are to be won by labour. It is strong exertion united with skill that perfects those mighty athletes in the games. It is courage and a brave mind that are most serviceable to those who are skilled in battles: while the man who throws away his shield is ridiculed even by the foe: and if the runaway live, he leads a life of disgrace. But he who was steadfast in the battle, and stood stoutly and courageously with all his might against the enemy, is honoured if he win the victory; and if he fall, is looked upon with admiration. And so ought we to reckon for ourselves; for to endure patiently, and maintain the conflict with courage, brings with it great reward, and is highly desirable, and wins for us the blessings bestowed by God: while to refuse to suffer death in the flesh for the love of Christ, brings upon us lasting, or rather never-ending punishment. For the wrath of man reaches at most to the body, and the death of the flesh is the utmost that they can contrive against us: but when God punishes, the loss reaches not to the flesh alone;----how could it?----but the wretched soul also is cast alone; with it into torments. Let our lot therefore rather be the honoured death; for it makes us mount up to the commencement of an eternal life, to which of necessity are attached those blessings also which come from the divine bounty: and let us flee from and despise a life of shame; a life accursed, and of short duration, and which leads down to bitter and everlasting torment.
And to bestow yet another means of succour upon our minds, He forcibly added; "that five sparrows are scarcely perhaps worth two halfpence, and yet not one of them is forgotten before God." And further, He said; "that also the |401 separate hairs of your head are all numbered." Consider, therefore, how great care He takes of those that love Him. For if the Preserver of the universe extends His aid to things thus worthless, and descends, so to speak, to the smallest animals, how can He forget those who love Him, especially when He takes so great care of them, and deigns so to visit them, as to know exactly each particular of their state, and even how many are the hairs of their head?
Where, then, is the vain and senseless babbling of heathen boasting? "Where is the wise? Where is the scribe? Where is the disputer of this world? has not God made foolish the wisdom of the world? For some of them entirely deny the providence of God: while others make it reach down as far only as the moon, and set bounds to it, as though they had had this authority committed to them. Unto such we would say: Is the providence of God too weak to reach down to that which is below, and even as far as unto us, or is the Creator of all too weary to see what we do? If then they say that it is too weak, this is mere stupidity, and nothing else. But if they represent the divine nature as subject to indolence, they make it thereby liable also to envy. And this again is blasphemy, and a crime than which none is greater. But they answer, it is giving trouble to the divine and supreme will to impose upon it the care of all these earthly matters. They know not how great is that nature which the mind cannot understand nor speech describe, and which rules over all. For to it all things are small: and so the blessed prophet Isaiah teaches us where he says; "If it is true that all the nations are as a drop from a cask, and are reckoned as the turn of a balance, and shall be counted as spittle, to what have you likened the Lord?" For what is one drop from a cask? and what is the turn of a balance? and what too is spittle?----that is, a single expectoration? If therefore this be the position of all things towards God, how can it be a great matter to Him, or one that occasions Him trouble, to have the care of all things? The noxious sentiments therefore of the heathen are bereft of reason.
Let us therefore not doubt but that with rich hand He will bestow His grace upon those who love Him. For either He |402 will not permit us to fall into temptation: or if, by His wise purpose, He permit us to be taken in the snare, in order that we may gain glory by suffering. He will most assuredly grant us the power to bear it. And of this the blessed Paul is our witness, who says; "God is powerful, Who will not suffer you to be tempted above that you are able, but will with the temptation also make a way of egress, that you may be able to bear it." For He Who is the Saviour and Lord of us all, is the Lord of powers: by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |403
SERMON LXXXVIII.
THIS HOMILY ALSO IS FIT TO BE READ IN A TIME OF STRUGGLE AND PERSECUTION FOR FAITH IN GOD.
12:8-10. And I say unto you, that whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God. But he that shall deny Me before men, shall be denied before the angels of God. And whosoever shall speak a word against the son of man, it shall be forgiven him: but unto him that blasphemes against the Holy Spirit, it shall not be forgiven him.
HERE too, you who love to hear, replenish yourselves with the words of holiness: receive within you the knowledge of the sacred doctrines, that advancing prosperously in the faith, you may obtain the crown of love and steadfastness in Christ. For He bestows it, not upon those whose heart is faint and easily shaken, but rather on those who can with fitness say; "For to me to live is Christ, and to die is gain." For those who live holily, live unto Christ; and those, who for piety towards Him, endure dangers, gain the life incorruptible, being crowned by His decree before the judgment seat of God. And this He teaches us, saying; "Whosoever shall confess Me before men, him shall the Son of man also confess before the angels of God,"
It is then a thing above all others worthy of our attention to see who it is that confesses Christ, and in what way one may rightly and blamelessly confess Him. Most wise Paul, therefore writes to us, "Say not in yours heart, Who shall ascend unto heaven? that is to bring Christ down: or who shall descend into the deep? that is, to bring Christ up from the dead. But what says the Scripture? The Word is nigh you, in your mouth and in your heart; that is, the Word of faith which we preach: because if you shall say with your mouth that Jesus is the Lord, and shall believe in your heart that God raised Him from the dead, you shall live. For with the heart man believes unto righteousness, and with the mouth |404 confession is made unto salvation." In which words the mystery of Christ is most excellently explained. For first of all it is our duty to confess that the Son, Who sprang from God the Father, and Who is the Only-begotten of His substance, even God the Word, is Lord of all: not as one on whom lordship has been bestowed from without, and by imputation, but as being by nature and in truth Lord, as the Father also is. And next we must believe, that " God raised Him from the dead," that is, when having become man, He had suffered in the flesh for our sakes: for so He arose from the dead. The Son therefore is, as I said, Lord; yet must He not be reckoned with those other lords, to whom the name of lordship is given and imputed: for He alone, as I said, is Lord by nature, being God the Word, Who transcends every created thing. And this the wise Paul teaches us saying; "That though there be in heaven or in earth certain Gods many, and Lordships many: yet to us there is one God the Father, from Whom is everything and we from Him: and one Lord Jesus Christ, by Whom is everything and we by Him." But even though there be but one God, Whose name is the Father; and one Lord, Who is the Son; yet neither is the Father put aside from being Lord, by reason of His being God by nature: nor docs the Son cease from being God, because He is Lord by nature. For perfect freedom is the attribute of the divine and supreme substance only, and to be entirely separate from the yoke of servitude: or rather, to have the creation put in subjection under Its feet. And therefore, though the Only-begotten Word of God became like unto us, and, as for as regarded the measure of the human nature, was placed under the yoke of slavery:----for He purposely paid the Jewish tax-gatherers the two drachms according to the law of Moses; ----yet He did not conceal the splendour of the glory that dwelt in Him. For He asked the blessed Peter; "The kings of the earth, of whom do they receive tribute and poll-tax; of their own children, or of strangers? And when he had said, Of strangers: Then, said He, are the children free." The Son therefore is in His own nature Lord as being free: as the wise Paul has again taught us, thus writing: "But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same likeness, from glory to glory, as by |405 the Lord, the Spirit." "Now the Spirit is the Lord: but where the Spirit of the Lord is, there is liberty." Observe therefore how he affirms that the Spirit is Lord: not as possessed of sonship; for He is the Spirit, and not the Son; but as being co-essential with the Son, Who is Lord and free, and proved by this natural equality with Him to possess that freedom which befits God.
Whosoever therefore confesses Christ before men, as God and Lord, shall be acknowledged by Him before the angels of God. But where and how? Evidently at that time, when He shall descend from heaven in the glory of His Father with the holy angels at the end of this world: then shall He crown His true confessor, who possessed an unwavering and genuine faith, and so made profession. There also shall the company of the holy martyrs shine, who endured the conflict even unto life and blood, and honoured Christ by their patient endurance: for they denied not the Saviour, nor was His glory unknown to them, but they kept their fealty to Him. Such shall be praised by the holy angels; and shall themselves glorify Christ the Saviour of all, for bestowing upon the saints those honours which especially are their due. And so the Psalmist also declares, "And the heavens shall declare His righteousness; because God is judge." And such then shall be the lot of those who confess Him.
But the rest, those who denied and despised him, shall be denied: when the Judge shall say to them that, as it were, which was spoken by the holy prophets to certain of old; "As you have done, it shall be done unto you; and your requital shall be requited upon yours own head;" and shall deny them in these words: "Depart from Me, you workers of iniquity, I know you not." And who then are they that shall be denied? First of all, those who when persecution was pressing upon them, and tribulation had overtaken them, deserted the faith. The hope of such shall depart utterly from its very root: for such no human words can suffice; for wrath and judgment and the unappeasable fire shall receive them.
And in like manner both the followers and teachers of heresy deny him. For they venture to say that the Only-begotten Word of God is not by nature and in truth God; and they |406 traduce His ineffable generation, by saying that He is not of the substance of the Father: yes rather, they count among things created Him Who is the Creator of all, and wickedly class with those who are under the yoke Him Who is Lord of all; although Paul affirms, that we must say that "Jesus is Lord."
The disciples also of the vain babbling of Nestorius deny Him by acknowledging two sons, one false, and one true; the true one, the Word of God the Father: the false one, to whom the honour and name of a son belongs by imputation only, who in their phrase is the son only, and sprung from the seed of the blessed David, according to the flesh. Most heavy is the judgment of these also; for they have denied "the Lord Who bought them." They have not understood the mystery of His dispensation in the flesh: for "there is one Lord, one faith," as it is written. For we do not believe in a man and a God, but in one Lord, the Word Who is from God the Father, Who became man, and took upon Him our flesh. And thus then these also are numbered among those Who deny Him.
And that blasphemy is a most wicked crime for men to commit, He has further taught us by saying, "that whosoever shall speak a word against the son of man", it shall be forgiven him: but unto him that blasphemes against the Holy Spirit, it shall not be forgiven." And in what way is this too to be understood? Now if the Saviour means this, that if any scornful word be used by any one of us towards some more man, he will obtain forgiveness if he repent, the matter is free from all difficulty. For as God is by nature good, He will free from blame all those who repent. But if the declaration |407 has reference to Christ himself, the Saviour of all, how can he he innocent, or secure from condemnation, who has spoken against Him? What then we say is this; that whenever any one, who has not yet learnt the meaning of His mystery, nor understood that being by nature God, He humbled Himself to our estate, and became man, speaks anything against Him, blasphemous to a certain extent, but yet not so wicked as to pass forgiveness, such things God will pardon in those who have sinned from ignorance. And to explain my meaning by an example; Christ somewhere said, "I am the living bread which came down from heaven, and gives life to the world." Because therefore some did not know His glory, but thought that he was a mere man, they said, "Is not this the carpenter's son, Whose father and mother we know? How does He now say that I came down from heaven?" And again, He was once standing teaching in a synagogue, and was wondered at by them all. But some, it tells us, said, "How knows this man learning, having never been taught?" For of course they knew not that "in Him are all the treasures of wisdom, and the hidden things of knowledge." Such things might well be forgiven, as being spoken inconsiderately from ignorance.
But for those who have blasphemed the Godhead itself, condemnation is inevitable, and the punishment eternal both in this world and in that which is to come.
For by the Spirit He here means not only the Holy Spirit, but also the whole nature of the Godhead, as understood (to consist) in the Father, and the Son, and the Holy Spirit. And the Saviour Himself also somewhere said, "God is a Spirit." Blasphemy therefore against the Spirit, is against the whole supreme substance: for as I said, the nature of the Deity, as offered to our understanding in the holy and adorable Trinity, is one.
Let us therefore, as the writer of the book of Proverbs says, "put a door and a bar to the tongue," and draw near to the God over all, thus saying, "Set a watch, O Lord, upon my mouth; and a door of safety about my lips; incline not my heart to wicked words;" for those are wicked words which are against God. And if thus we rightly fear Him, Christ |408 will bless us: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever. Amen.