9th of KIAHK lectionary explanation

FAST OF THE NATIVITY 2010

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


24th day of the fast
Saturday
The 18th of December 2010
The 9th of Kiahk 1727


http://www.4shared.com/document/7QBQeUWA/24_Saturday.html



TABLE OF CONTENTS
PAGE 1 VESPERS
PAGE 12 MATINES
PAGE 19 PAULINE EPISTLE
PAGE 32 CATHOLICON
PAGE 32 EPRAXIS
PAGES 39-49 DIVINE LITURGY GOSPEL


VESPERS GOSPEL FROM MATTHEW 25:14-23
TEXT

14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
16 Then he that had received the five talents went and traded with the same, and made them other five talents.
17 And likewise he that had received two, he also gained other two.
18 But he that had received one went and digged in the earth, and hid his lord’s money.
19 After a long time the lord of those servants cometh, and reckoneth with them.
20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.

EXPLANATION BY SAINT JOHN CHRYSOSTOM OF THE VESPERS GOSPEL OF THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726

And if in Luke the parable of the talents is otherwise put, this is to be said, that the one is really different from the other. For in that, from the one capital different degrees of increase were made, for from one pound one brought five, another ten; wherefore neither did they obtain the same recompense; but here, it is the contrary, and the crown is accordingly equal. For he that received two gave two, and he that had received the five again in like manner; but there since from the same beginning one made the greater, 454 one the less, increase; as might be expected, in the rewards also, they do not enjoy the same.
But see Him everywhere, not requiring it again immediately. For in the case of the vineyard, He let it out to husbandmen, and went into a far country; and here He committed to them the talents, and took His journey, that thou mightest learn His long-suffering. And to me He seems to say these things, to intimate the resurrection. But here it is no more a vineyard and husbandmen, but all servants. For not to rulers only, nor to Jews, but to all, doth He address His discourse. And they who bring a return unto Him confess frankly, both what is their own, and what their Master’s. And the one saith, Lord, “Thou gavest me five talents;” and the other saith, “two,” indicating that from Him they received the source of their gain, and they are very thankful, and reckon all to Him.
What then saith the Master? “Well done, thou good” (for this is goodness to look to one’s neighbor) “and faithful servant; thou wast faithful over few things, I will set thee over many things: enter thou into the joy of thy Lord,”2866meaning by this expression all blessedness.
But not so that other one, but how? “I knew that thou art a hard man, reaping where thou sowedst not, and gathering where thou strawedst not: and I was afraid, and hid thy talent: lo, there thou hast that is thine.”2867What then the Master? “Thou oughtest to have put my money to the exchangers,”2868that is, “that oughtest to have spoken, to have admonished, to have advised.” But are they disobedient? Yet this is nought to thee.
What could be more gentle than this? For men indeed do not so, but him that hath put out the money at usury, even him do they make also responsible to require it again. But He not so; but, Thou oughtest, He saith, to have put it out, and to have committed the requiring of it again to me. And I should have required it with increase; by increase upon the hearing, meaning the showing forth of the works. Thou oughtest to have done that which is easier, and to have left to me what is more difficult. Forasmuch then as he did not this, “Take,” saith He, “the talent from him, and give it to him that hath ten talents.2869For unto every one that hath shall be given, and he shall have abundance; but from him that hath not shall be taken away even that which he hath.”2870What then is this? He that hath a gift of word and teaching to profit thereby, and useth it not, will lose the gift also; but he that giveth diligence, will gain to himself the gift in more abundance; even as the other loseth what he had received. But not to this is the penalty limited for him that is slothful, but even intolerable is the punishment, and with the punishment the sentence, which is full of a heavy accusation. For “cast ye,” saith He, “the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.”2871Seest thou how not only the spoiler, and the covetous, nor only the doer of evil things, but also he that doeth not good things, is punished with extreme punishment.
Let us hearken then to these words. As we have opportunity, let us help on our salvation, let us get oil for our lamps, let us labor to add to our talent. For if we be backward, and spend our time in sloth here, no one will pity us any more hereafter, though we should wail ten thousand times. He also that had on the filthy garments condemned himself, and profited nothing. He also that had the one talent restored that which was committed to his charge, and yet was condemned. The virgins again entreated, and came unto Him and knocked, and all in vain, and without effect.
Knowing then these things, let us contribute alike wealth, and diligence, and protection,2872and all things for our neighbor’s advantage. For the talents here are each person’s ability, whether in the way of protection, or in money, or in teaching, or in what thing soever of the kind. Let no man say, I have but one talent, and can do nothing; for thou canst even by one approve thyself. For thou art not poorer than that widow; thou art not more uninstructed than Peter and John, who were both “unlearned and ignorant men;”2873but nevertheless, since they showed forth a zeal, and did all things for the common good, they attained to Heaven. For nothing is so pleasing to God, as to live for the common advantage.
For this end God gave us speech, and hands, and feet, and strength of body, and mind, and understanding, that we might use all these things, both for our own salvation, and for our neighbor’s advantage. For not for hymns only and thanksgivings is our speech serviceable to us, but it is profitable also for instruction and admonition. And if indeed we used it to this end, we should be imitating our Master; but if for the opposite ends, the devil. Since Peter also, when he 455 confessed the Christ, was blessed, as having spoken the words of the Father; but when he refused the cross, and dissuaded it, he was severely reproved, as savoring the things of the devil. But if where the saying was of ignorance, so heavy is the blame, when we of our own will commit many sins, what favor shall we have?
Such things then let us speak, that of themselves they may be evidently the words of Christ. For not only if I should say, “Arise, and walk;”2874neither if I should say, “Tabitha, arise,”2875then only do I speak Christ’s words, but much more if being reviled I bless, if being despitefully used I pray for him that doeth despite to me. Lately indeed I said, that our tongue is a hand laying hold on the feet of God; but now much more do I say, that our tongue is a tongue imitating the tongue of Christ, if it show forth the strictness that becometh us, if we speak those things which He wills. But what are the things which He wills us to speak? Words full of gentleness and meekness, even as also He Himself used to speak, saying to them that were insulting Him, “I have not a devil;”2876and again, “If I have spoken evil, bear witness of the evil.”2877If thou also speak in this way; if thou speak for thy neighbor’s amendment, thou wilt obtain a tongue like that tongue. And these things God Himself saith; “For he that bringeth out the precious from the vile, shall be as my mouth;”2878such are His words.
When therefore thy tongue is as Christ’s tongue, and thy mouth is become the mouth of the Father, and thou art a temple of the Holy Ghost, then what kind of honor could be equal to this? For not even if thy mouth were made of gold, no nor even of precious stones, would it shine like as now, when lit up with the ornament of meekness. For what is more lovely than a mouth that knoweth not how to insult, but is used to bless and give good words? But if thou canst not bear to bless him that curses thee, hold thy peace, and accomplish but this for the time; and proceeding in order, and striving as thou oughtest, thou wilt attain to that other point also, and wilt acquire such a mouth, as we have spoken of.
4. And do not account the saying to be rash. For the Lord is loving to man, and the gift cometh of His goodness. It is rash to have a mouth like the devil, to have a tongue resembling that of an evil demon, especially for him that partakes of such mysteries, and communicates of the very flesh of the Lord. Reflecting then on these things, become like Him, to the utmost of thy power. No longer then will the devil be able so much as to look thee in the face, when thou art become such a one as this. For indeed he recognizes the image of the King, he knows the weapons of Christ, whereby he was worsted. And what are these? Gentleness and meekness. For when on the mountain Christ overthrew and laid low the devil who was assaulting him, it was not by making it known that He was Christ, but He entrapped him by these sayings, He took him by gentleness, he turned him to flight by meekness. Thou also must do this; shouldest thou see a man become a devil, and coming against thee, even so do thou likewise overcome. Christ gave thee also power to become like Him, so far as thy ability extends. Be not afraid at hearing this. The fear is not to be like Him. Speak then after His manner, and thou art become in this respect such as He, so far as it is possible for one who is a man to become so.
Wherefore greater is he that thus speaks, than he that prophecies. For this is entirely a gift, but in the other is also thy labor and toil. Teach thy soul to frame thee a mouth like to Christ’s mouth. For it can create such things, if it will; it knows the art, if it be not remiss. And how is such a mouth made? one may ask. By what kind of colorings? by what kind of material? By no colorings, indeed, or material; but by virtue only, and meekness, and humility.
Let us see also how a devil’s mouth is made; that we may never frame that. How then is it made? By curses, by insults, by envy, by perjury. For when any one speaks his words, he takes his tongue. What kind of excuse then shall we have; or rather, what manner of punishment shall we not undergo; when this our tongue, wherewith we are allowed to taste of the Lord’s flesh, when this, I say, we overlook, speaking the devil’s words?
Let us not overlook it, but let us use all diligence, in order to train it to imitate its Lord. For if we train it to this, it will place us with great confidence at Christ’s judgment seat. Unless any one know how to speak thus, the judge will not so much as hear him. For like as when the judge chances to be a Roman, he will not hear the defense of one who knows not how to speak thus; so likewise Christ, unless thou speak after His fashion, will not hear thee, nor give heed.
Let us learn therefore to speak in such wise as our Judge is wont to hear; let it be 456 our endeavor to imitate that tongue. And shouldest thou fall into grief, take heed lest the tyranny of despondency pervert thy tongue, but that thou speak like Christ. For He too mourned for Lazarus and Judas. Shouldest thou fall into fear, seek again to speak even as He. For He Himself fell into fear for thy sake, with regard to His manhood.2879the other sheep, that He might indicate the unfruitfulness of the one, for no fruit will come from kids; and the great profit from the other, for indeed from sheep great is the profit, as well from the milk, as from the wool, and from the young, of all which things the kid2880is destitute.
But while the brutes have from nature their unfruitfulness, and fruitfulness, these have it from choice, wherefore some are punished, and the others crowned. And He doth not punish them, until He hath pleaded with them; wherefore also, when He hath put them in their place, He mentions the charges against them. And they speak with meekness, but they have no advantage from it now; and very reasonably, because they passed by a work so much to be desired. For indeed the prophets are everywhere saying this, “I will have mercy and not sacrifice,”2881and the lawgiver by all means urged them to this, both by words, and by works; and nature herself taught it.
But mark them, how they are destitute not of one or two things only, but of all. For not only did they fail to feed the hungry, or clothe the naked; but not even did they visit the sick, which was an easier thing.
And mark how easy are His injunctions. He said not, “I was in prison, and ye set me free; I was sick, and ye raised me up again;” but, “ye visited me,” and, “ye came unto me.” And neither in hunger is the thing commanded grievous. For no costly table did He seek, but what is needful only, and His necessary food, and He sought in a suppliant’s garb, so that all things were enough to bring punishment on them; the easiness of the request, for it was bread; the pitiable character of Him that requesteth, for He was poor; the sympathy of nature, for He was a man; the desirableness of the promise, for He promised a kingdom; the fearfulness of the punishment, for He threatened hell. The dignity of the one receiving, for it was God, who was receiving by the poor; the surpassing nature of the honor, that He vouchsafed to condescend so far; His just claim for what they bestowed, for of His own was He receiving. But against all these things covetousness once for all blinded them that were seized by it; and this though so great a threat was set against it.
For further back also He saith, that they who receive not such as these shall suffer more grievous things than Sodom; and here He saith, “Inasmuch as ye did it not unto one of the least of these my brethren, ye did it not unto me.”2882What sayest Thou? they are Thy brethren; and how dost Thou call them least. Why, for this reason they are brethren, because they are lowly, because they are poor, because they are outcast. For such doth He most invite to brotherhood, the unknown, the contemptible, not meaning by these the monks only, and them that have occupied the mountains, but every believer; though he be a secular person, yet if he be hungry, and famishing, and naked, and a stranger, His will is he should have the benefit of all this care. For baptism renders a man a brother, and the partaking of the divine mysteries.
2. Then, in order that thou mayest see in another way also the justice of the sentence, He first praises them that have done right, and saith, “Come, ye blessed of my Father, inherit the kingdom prepared for you before 457 the foundation of the world. For I was an hungered, and ye gave me meat,” and all that follows.2883For that they may not say, we had it not, He condemns them by their fellow-servants; like as the virgins by the virgins, and the servant that was drunken and gluttonous by the faithful servant, and him that buried his talent, by them that brought the two, and each one of them that continue in sin, by them that have done right.
And this comparison is sometimes made in the case of an equal, as here, and in the instance of the virgins, sometimes of him that hath advantage, as when he said, “The men of Nineveh shall rise up and shall condemn this generation, because they believed at the preaching of Jonas; and, behold, a greater than Jonas is here;” and, “The queen of the south shall condemn this generation, because she came to hear the wisdom of Solomon;”2884and of an equal again, “They shall be your judges;”2885and again of one at advantage, “Know ye not, that we shall judge angels, how much more things that pertain to this life?”2886
And here, however, it is of an equal; for he compares rich with rich, and poor with poor. And not in this way only doth He show the sentence justly passed, by their fellow-servants having done what was right when in the same circumstances, but also by their not being obedient so much as in these things in which poverty was no hindrance; as, for instance, in giving drink to the thirsty, in looking upon him that is in bonds, in visiting the sick. And when He had commended them that had done right, He shows how great was originally His bond of love towards them. For, “Come,” saith He, “ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” To how many good things is this same equivalent, to be blessed, and blessed of the Father? And wherefore were they counted worthy of such great honors? What is the cause? “I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink;” and what follows.
Of what honor, of what blessedness are these words? And He said not, Take, but, “Inherit,” as one’s own, as your Father’s, as yours, as due to you from the first. For, before you were, saith He, these things had been prepared, and made ready for you, forasmuch as I knew you would be such as you are.
And in return for what do they receive such things? For the covering of a roof, for a garment, for bread, for cold water, for visiting, for going into the prison. For indeed in every case it is for what is needed; and sometimes not even for that. For surely, as I have said, the sick and he that is in bonds seeks not for this only, but the one to be loosed, the other to be delivered from his infirmity. But He, being gracious, requires only what is within our power, or rather even less than what is within our power, leaving to us to exert our generosity in doing more.
But to the others He saith, “Depart from me, ye cursed,” (no longer of the Father; for not He laid the curse upon them, but their own works), “into the everlasting fire, prepared,” not for you, but “for the devil and his angels.” For concerning the kingdom indeed, when He had said, “Come, inherit the kingdom,” He added, “prepared for you before the foundation of the world;” but concerning the fire, no longer so, but, “prepared for the devil.” I, saith He, prepared the kingdom for you, but the fire no more for you, but “for the devil and his angels;” but since ye cast yourselves therein, impute it to yourselves. And not in this way only, but by what follows also, like as though He were excusing Himself to them, He sets forth the causes.
“For I was an hungered, and ye gave me no meat.” For though He that came to thee had been thine enemy, were not His sufferings enough to have overcome and subdued even the merciless? hunger, and cold, and bonds, and nakedness, and sickness, and to wander everywhere houseless? These things are sufficient even to destroy enmity. But ye did not these things even to a friend, being at once friend, and benefactor, and Lord. Though it be a dog we see hungry, often we are overcome; and though we behold a wild beast, we are subdued; but seeing the Lord, art thou not subdued? And wherein are these things worthy of defense?
For if it were this only, were it not sufficient for a recompense? (I speak not of hearing such a voice, in the presence of the world, from Him that sitteth on the Father’s throne, and of obtaining the kingdom), but were not the very doing it sufficient for a reward? But now even in the presence of the world, and at the appearing of that unspeakable glory, He proclaims and crowns thee, and acknowledges thee as His sustainer and host, and is not ashamed of saying such things, that He may make the crown brighter for thee.
So for this cause, while the one are punished justly, the others are crowned by grace. For though they had done ten thousand 458 things, the munificence were of grace, that in return for services so small and cheap, such a heaven, and a kingdom, and so great honor, should be given them.
“And it came to pass, when Jesus had finished these sayings,2887He said unto His disciples, Ye know that after two days is the passover, and the Son of Man is betrayed to be crucified.”2888In good season again doth He speak of the passion, when He had reminded them of the kingdom, and of the recompense there, and of the deathless punishment; as though He had said, Why are ye afraid at the dangers that are for a season, when such good things await you?
3. But mark thou, I pray thee, how He hath in all His first sayings after a new manner worked up and thrown into the shade what was most painful to them. For He said not, Ye know that after two days I am betrayed, but, “Ye know that after two days is the passover,”2889to show that what is done is a mystery and that a feast and celebration is being kept for the salvation of the world, and that with foreknowledge He suffered all. So then, as though this were sufficient consolation for them, He did not even say anything to them now about a resurrection; for it was superfluous, after having discoursed so much about it, to speak of it again. And moreover, as I said, He shows that even His very passion is a deliverance from countless evils, having by the passover reminded them of the ancient benefits in Egypt.
“Then were assembled together the chief priests, and the scribes, and the elders of the people, in the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtlety, and kill Him. But they said, Not on the feast day, lest there be an uproar among the people.”2890
Seest thou the unspeakable corruption of the Jewish state? Attempting unlawful acts, they come to the high priest, desiring to obtain their authority from that quarter, whence they ought to have found hindrance.
And how many high priests were there? For the law wills there should be one, but then there were many. Whence it is manifest, that the Jewish constitution had begun to dissolve. For Moses, as I said, commanded there should be one, and that when he was dead there should be another, and by the life of this person He measured the banishment of them that had involuntarily committed manslaughter. How then were there at that time many high priests? They were afterwards made for a year. And this the evangelist declared, when he was speaking of Zacharias, saying, that he was of the course of Abia. Those therefore doth he here call high priests, who had been high priests.
What did they consult together? That they might seize Him secretly, or that they might put Him to death? Both; for they feared the people. Wherefore also they waited for the feast to be past; for “they said, Not on the feast day.”2891For the devil, lest he should make the passion conspicuous, was not willing it should take place at the passover; but they, lest there should be an uproar. Mark them then ever fearing, not the ills from God, neither lest any greater pollution should arise to them from the season, but in every case the ills from men.
Yet for all this, boiling with anger, they changed their purpose again. For though they had said, “Not at the feast time;” when they found the traitor, they waited not for the time, but slew Him at the feast. But why did they take Him then? They were boiling with rage, as I said; and they expected then to find Him, and all things they did as blinded. For though He Himself made the greatest use of their wickedness for His own dispensation, they were not surely for this guiltless, but deserving of inflictions without number for their temper of mind. At least when all should be set free, even the guilty, then these men slew the guiltless, Him that had conferred on them countless benefits, and who for a time had neglected the Gentiles for their sake. But O loving-kindness! them that were thus depraved, them that were thus froward, and2892full of countless evils, He again saves, and sends the apostles to be slain in their behalf, and by the apostles makes entreaty. “For we are ambassadors for Christ.”2893
Having then such patterns as these, I say not, let us die for our enemies, for we ought to do even this; but since we are too feeble for this, I say for the present, at least let us not look with an evil eye upon our friends, let us not envy our benefactors. I say not for the present, let us do good to them that evil entreat us, for I desire even this; but 459 since you are too gross for this, at least avenge not yourselves. What is our condition, a scene, and acting? Wherefore can it be that ye set yourselves directly against the acts enjoined? It is not for nought that all else hath been written and how many things He did at the very cross sufficient to recall them to Him; but that thou mightest imitate His goodness, that thou mightest emulate His lovingkindness. For indeed He cast them to the ground, and restored the servant’s ear, and discoursed with forbearance; and great miracles did He show forth, when lifted up, turning aside the sunbeams, bursting the rocks, raising the dead, frightening by dreams the wife of him that was judging Him, at the very judgment showing forth all meekness (which was of power not less than miracles to gain them over), forewarning them of countless things in the judgment hall; on the very cross crying aloud, “Father, forgive them their sin.”2894And when buried, how many things did He show forth for their salvation? And having risen again, did he not straightway call the Jews? did He not give them remission of sins? did He not set before them countless blessings? What can be more strange than this? They that crucified Him, and were breathing murder, after they crucified Him, became sons of God.
What can be equal to this tenderness? On hearing these things let us hide our faces, to think that we are so far removed from Him whom we are commanded to imitate. Let us at least see how great the distance, that we may at any rate condemn ourselves, for warring with these, in behalf of whom Christ gave His life, and not being willing to be reconciled to them, whom that He might reconcile He refused not even to be slain; unless this too be some expense, and outlay of money, which ye object in almsgiving.
4. Consider of how many things thou art guilty; and so far from being backward to forgive them that have injured thee, thou wilt even run unto them that have grieved thee, in order that thou mayest have a ground for pardon, that thou mayest find a remedy for thine own evil deeds.
The sons of the Greeks, who look for nothing great, have often shown self-command toward these: and thou who art to depart hence with such hopes, shrinkest, and art slow to act; and that which time effects, this thou endurest not to do before the time for God’s law, but willest this passion to be quenched without reward, rather than for a reward? For neither, if this should have arisen from the time, wilt thou have any advantage, but rather great will be the punishment, because, what time hath effected, this the law of God persuaded thee not to do.
But if thou sayest that thou burnest with the memory of the insult; call to mind if any good hath been done thee by him that hath offended thee, and how many ills thou hast occasioned to others.
Hath he spoken ill of thee, and disgraced thee? Consider also that thou hast spoken thus of others. How then wilt thou obtain pardon, which thou bestowest not on others? But hast thou spoken ill of no one? But thou hast heard men so speaking, and allowed it. Neither is this guiltless.
Wilt thou learn how good a thing it is not to remember injuries, and how this more than anything pleases God? Them that exult over persons, justly chastised by Himself, He punishes. And yet they are justly chastised; but thou shouldest not rejoice over them. So the prophet having brought many accusations, added this also, saying, “They felt nothing for the affliction of Joseph;”2895and again, “She that inhabiteth Enan, came not forth to lament for the place near her.”2896And yet both Joseph (that is, the tribes that were sprung from him), and the neighbors of these others, were punished according to the purpose of God; nevertheless, it is His will that we sympathize even with these. For if we, being evil, when we are punishing a servant, if we should see one of his fellow slaves laughing, we at the same time are provoked the more, and turn our anger against him; much more will God punish them that exult over those whom He chastises. But if upon them that are chastised by God it is not right to trample, but to grieve with them, much more with them that have sinned against us. For this is love’s sign; love God prefers to all things. For as in the royal purple, those are precious amongst the flowers and dyes, which make up this robing; so here too, these virtues are the precious ones, which preserve love. But nothing maintains love so much as the not remembering them that have sinned against us.
“Why? did not God guard the other side also? Why? did He not drive him that hath done the wrong to him that is wronged? Doth He not send him from the altar to the other, and so after the reconciliation invite him to the table?” But do not therefore wait for the other to come, since thus thou hast lost all. For to this intent most especially doth He appoint unto thee an unspeaka 460 ble reward, that thou mayest prevent the other, since, if thou art reconciled by his entreaties, the amity is no longer the result of the divine command, but of the other party’s diligence. Wherefore also thou goest away uncrowned, while he receives the rewards.
What sayest thou? Hast thou an enemy, and art thou not ashamed? Why is not the devil enough for us, that we bring upon ourselves those of our own race also? Would that not even he had been minded to war against us; would that not even he were a devil!
Knowest thou not how great the pleasure after reconciliation? For what, though in our enmity it appear not great? For that it is sweeter to love him that doth us wrong than to hate him, after the enmity is done away thou shalt be able to learn full well.
5. Why then do we imitate the mad, devouring one another, warring against our own flesh?
Hear even under the Old Testament, how great regard there was for this, “The ways of revengeful men are unto death.2897One man keepeth anger against another, and doth he seek healing of God?”2898“And yet He allowed, ‘eye for eye,’ and ‘tooth for tooth,’ how then doth He find fault?” Because He allowed even those things, not that we should do them one to another, but that through the fear of suffering, we might abstain from the commission of crime. And besides, those acts are the fruits of a short-lived anger, but to remember injuries is the part of a soul that practises itself in evil.
But hast thou suffered evil? yet nothing so great, as thou wilt do to thyself by remembering injuries. And besides, it is not so much as possible for a good man to suffer any evil. For suppose there to be any man, having both children and a wife, and let him practise virtue, and let him have moreover many occasions of being injured, as well abundance of possessions, as sovereign power, and many friends, and let him enjoy honor; only let him practise virtue, for this must be added, and let us in supposition lay plagues upon him. And let some wicked man come unto him, and involve him in losses. What then is that to him who accounts money nothing? Let him kill his children. What this to him, who learns to be wise touching the resurrection? Let him slay his wife; what is this to him who is instructed not to sorrow for them that are fallen asleep? let him cast him into dishonor. What this to him who accounts the things present, the flower of the grass? If thou wilt, let him also torture his body, and cast him into prison, what this to him that hath learnt, “Though our outward man perish, yet the inward man is renewed;”2899and that “tribulation worketh approval?”2900
Now I had undertaken that he should receive no harm; but the account as it proceeded hath shown that he is even advantaged, being renewed, and becoming approved.
Let us not then vex ourselves with others, injuring ourselves, and rendering our soul weak. For the vexation is not so much from our neighbors’ wickedness, as from our weakness. Because of this, should any one insult us, we weep, and frown; should any one rob us, we suffer the same like those little children, which the more clever of their companions provoke for nothing, grieving them for small causes; but nevertheless these too, if they should see them vexed, continue to tease them, but if laughing, they on the contrary leave off. But we are more foolish even than these, lamenting for these things, about which we ought to laugh.
Wherefore I entreat, let us let go this childish mind, and lay hold of Heaven. For indeed, Christ willeth us to be men, perfect men. On this wise did Paul also command, “Brethren, be not children in understanding,” he saith, “howbeit in malice be ye children.”2901
Let us therefore be children2902in malice, and flee wickedness, and lay hold on virtue, that we may attain also to the good things eternal, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, world without end. Amen.
TEXT OF THE MATINES GOSPEL OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM LUKE 19:11-19

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear.
12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return.
13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.
14 But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us.
15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading.
16 Then came the first, saying, Lord, thy pound hath gained ten pounds.
17 And he said unto him, Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.
18 And the second came, saying, Lord, thy pound hath gained five pounds.
19 And he said likewise to him, Be thou also over five cities.


EXPLANATION BY SAINT KYRELLOS I THE 24TH PATRIARCH OF ALEXANDRIA OF THE MATINES GOSPEL OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM LUKE 19:11-19

SERMON CXXVIII AND SERMON CXXIX
19:11-27. And as they hear these things, He added and spoke a parable, because He was nigh to Jerusalem, and they thought that the kingdom of God was about immediately to be manifested. He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas 5, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us. And it came to pass that when he had received the kingdom and returned, he commanded them to call to him those servants, to whom he had given the money, that he might know what they had gained by trading. And the first came saying, Lord, your mina has gained ten minas more. And he said to him, Well, you good servant: because you have been faithful in a little, you shall have authority over ten cities. And the second came, saying, Lord, your mina has gained five minas. And he said also to him, And you shall be over five cities. And the other came, saying, Lord, behold your mina that I had, laid up in a napkin. For I was afraid of you, because you art a hard man; because you take up what you did not lay down, and reap what you did not sow. And he said to him, Out of your mouth will I judge you, you wicked servant. You knew that I am a hard man; that I take up what I did not I lay down, and reap what I did not sow. Why did you not give my money to the table [of the moneychanger], and I on my return should have exacted it with its usury. And he said to those that stood before him, Take from him the mina, and give it to him that has ten minas. And they said to him, Lord, he has ten minas! For I say to you, that to every one that has shall be given; but from him that has not, |592 even that which he has shall be taken away from him. But these my enemies, who did not want me to reign over them, bring them hither and slay them before me.
APPROACH yet once again, that opening widely the eye of the mind, we may receive the light of the sacred doctrines, which Christ richly sheds on those who love Him. For He also is the true light, 'Who enlightens angels, and principalities, and thrones and dominions, and even the holy seraphim, and also shines into the hearts of those that fear Him. Let us ask therefore the illumination which He bestows, that understanding exactly the force of the parable set before us, we may store up in our minds as a spiritual treasure the benefit which it offers us.
The scope therefore of the parable briefly represents the whole purport of the dispensation that was given to us, and of the mystery of Christ from the beginning even to the end. For the Word being God became man: but even though He was made in the likeness of sinful flesh, and on this account is also called a servant, yet He was and is free born, by His being ineffably begotten of the Father:----yes! and He is God also, transcending all in nature and in glory, and surpassing the things of our estate, or rather even the whole creation, by His incomparable fulness. The man therefore is freeborn, as being the Son of God: and not as we are called to this appellation by His goodness and love to mankind, but because it belongs to Him by nature, both to be of the Father by generation, and also to transcend every thing that is made. When then the Word, Who was in the likeness of, and equal with the Father, was made like to us, "He became obedient to death, and the death of the cross: and therefore, God also, it says, has highly exalted Him, and given Him a Name that is above every name: that at the Name of Jesus Christ every knee should bow, of things in heaven, and things in earth, and of those under the earth; and every tongue confess that Jesus Christ is Lord, to the glory of God the Father, Amen." Did the Father therefore give the Name Which is above every |593 name to the Son as one Who is not God by nature? And how then, if this be true, has there not been a new God manifested to us? And yet the sacred Scripture cries aloud, "There shall no new God be in you: neither shall you worship any strange God." But He would be different and alien from God, were He not of Him by nature.
The Son therefore certainly is God by nature: and how then did the Father give Him that Name which is above every name! To this we say, that when He was flesh, that is, man like to us, He took the name of a servant, and assumed our poverty and low estate: but when He had finished the mystery of the dispensation in the flesh, He was raised to the glory that belonged to Him by nature; not as to something unwonted and strange, and that accrued to Him from without, and was given Him from another, but rather as to that which was His own. For He spoke to God the Father in heaven, "Father, glorify You Me with the glory which I had with You before the world was." For existing before the ages, and before the worlds, as one That was of God, and was God, He was clothed with the glory which belongs to the Godhead; and when He became a man, as I said, He endured neither mutation nor change, but continued rather in that state in which He had constantly existed, and such as the Father was Who begot Him, that is to say, like Him in every thing. For He is also "the image of His person," Who by right of His nature possesses every thing that He is Who fathered Him, by being, I mean, of the selfsame substance, and of an equality admitting of no variation, and of a similarity to Him in every thing. Being therefore by nature God, He is said to have received of the Father the Name which is above every name, when He had become man, that He might be believed in as God and the King of all, even in the flesh, that was united to Him.
But when He had endured for our sakes the passion upon the cross, and by the resurrection of His body from the dead had abolished death, He ascended to the Father, and became as a man journeying to a far country: for heaven is a different country from earth,----and He ascended that He might receive for Himself a kingdom. Here again remember, |594 I pray, the blessed Paul, who says, "That we must destroy reasonings, and every high thing that exalts itself against the knowledge of God, and lead captive every thought to the obedience of Christ." For how does He Who reigns over all with the Father ascend to Him to receive a kingdom? I answer, that the Father gives this also to the Son in respect of His having become man. For when He ascended into heaven, He sat down on the right hand of the Majesty on high, henceforth expecting until His enemies are put under His feet. For it was said to Him by the Father, "Sit at My right hand, until I place Your enemies as the footstool for Your feet."
"But his citizens, it says, hated him." And similarly Christ reproaches the Jewish multitudes, saying, "If I had not done among them the works which no one else has done, they had not had sin: but now they have both seen and hated both Me and My Father." They would not have Him reign over them: and yet the holy prophets were constantly uttering predictions of Christ as of a King. For one of them even said, "Rejoice greatly, daughter of Zion, for lo! your King comes to you, just, and a Saviour; He is meek, and riding upon an ass, and upon a new foal." And the blessed Isaiah says of Him and of the holy apostles, "Behold a just king shall reign, and princes shall rule with judgment." And again, Christ Himself has somewhere said by the voice of the Psalmist, "But I have been appointed King by Him upon Zion, His holy mount, and I will declare the commandment of the Lord."
They then denied His kingdom: for when they drew near to Pilate saying, "Away with Him, away with Him, crucify Him," he asked them, or rather said to them in derision, "Shall I crucify your king?" And they answering with wicked words, said, "We have no king but Caesar." Having denied therefore the kingdom of Christ, they fell under the dominion of Satan, and brought upon themselves the yoke of sin, which cannot be thrown off. For they would not have their neck free, though Christ invited them thereunto, saying, that "Every one that does sin is the slave of sin: but the slave does not continue in the house for ever; the Son abides for ever: if therefore the Son make you free, you will become |595 truly free." And again, "If you abide in My Word, you are truly My disciples. And you shall know the truth, and the truth shall set you free." But Israel in its madness was not open to instruction, and therefore it has continued in slavery, because it refused to know Christ, Who makes free.
And thus far I will proceed on the present occasion, reserving for some other time the consideration of the rest of the parable; lest too long a discourse be found both fatiguing to him who speaks, and wearisome to those who hear. And may He Who is the Bestower and Giver of all good bless you all, even Christ: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |596
SERMON CXXIX.
THE SAME SUBJECT CONTINUED.
MEN who are in debt run away from their creditors, because they know them to be importunate. But not so with me; for I have come to pay my debt, and to fulfil what I promised: and I rather pursue after my creditors than am pursued by them. What therefore is that which I promised, or what is the debt? At our last meeting then, a long parable having been read to us, we completed our exposition only of a certain portion of it, and reserved the remainder for this our holy meeting. And the parable was as follows; "A certain nobleman went into a far country to receive for himself a kingdom, and to return. And when he had called ten of his servants, he gave them ten minas, and said to them, Traffic until I come. But his citizens hated him, and sent an embassy after him, saying, We will not have this man to reign over us." And moreover to this He added, that when the nobleman returned after he had received the kingdom, he demanded of those servants to whom he had distributed the talents an account of their trafficking.
Now in our previous exposition we reined in our words, which, so to speak, were at full speed, at the sentence "but his citizens hated him: and would not have him reign over them." Now then I shall address you upon those servants who had been entrusted by their Lord with the minas; enquiring both who they were that traded and therefore were honoured; and who, on the other hand, is signified by that indolent and sluggish servant, who hid the talent, and added nothing thereunto, and thereby brought upon himself severe condemnation.
The Saviour therefore distributes to those who believe in Him a variety of divine gifts: for this we affirm to be the meaning of the talent. And great indeed is the difference between these [who receive the talents], and those who have even completely denied His kingdom. For they are rebels, |597 who throw off the yoke of His sceptre: while the others arc invested with the glory of serving Him. As faithful servants therefore they are entrusted with their Lord's wealth, that gaining something by trafficking therewith, they may earn the praises due to faithful service, and also be accounted worthy of those honours which abide for ever.
The manner therefore of the distribution and who the persons are, and what the talents signify which He distributes,----for He continues to distribute even to this day,----the sacred Scripture clearly shows. For the blessed Paul has said; "There are distributions of gifts, but the same Spirit: and there are distributions of ministries, but the same Lord: and there are distributions of things to be done, but the same God Who works all in every man." And subsequently, explaining what he said, he further states the kinds of the gifts, as follows; "For to one is given the word of wisdom: and to another the word of knowledge: and to another faith: and to another gifts of healing:" and so on. The diversity therefore of the gifts is made plain in these words.
But next I think that I ought to mention who they are who have been entrusted by Christ with these gifts, according to the measure of each one's readiness and disposition. For He knows whatsoever is in us, in that He is very God, Who spies the reins and hearts. Let us notice, however, that another Evangelist is aware of a difference in the amount of the distribution that was made of the talents. "For to one, he says, He gave five talents; and to another two, and to an-other one" You see that the distribution was made suitably to the measure of each one's faculties. And as to those who were entrusted with them, come, and let us declare who they are to the best of our ability. They are then those who are "perfect in mind, to whom also strong meat is fitting, and whose intellectual senses are exercised for the discerning of good and evil." They are those who are skilled in instructing rightly, and acquainted with the sacred doctrines: who know how to direct both themselves and others to every better work: such, in short, as above all others the wise disciples were. And |598 again, next to these come such as succeeded to their ministry, or who hold it at this day, even the holy teachers, who stand at the head of the holy churches: who are the rulers of the nations, and know how to order to every thing that is useful those who arc subject to them. Upon these the Saviour bestows a diversity of divine gifts, that they may be "lights in the world, holding the word of life:" and they, by admonishing the people under their charge, and giving them such counsel as is useful for life, and rendering them steadfast, and of an upright and blameless faith, gain by traffic to their talent, and seek spiritual increase. Greatly blessed are they, and win the portion that becomes the saints. For when the nobleman, even Christ, shall have returned after he has received the kingdom, they will be accounted worthy of praises, and rejoice in surpassing honours. For having multiplied the talent tenfold, or fivefold, by winning many men, they will be set over ten or five cities; that is, they will again be rulers, not merely over those whom they ruled before, but even also over many others. For on this account we find the saints, by the voice of the Psalmist, extolling and making the praises of their gratitude mount up to Christ, Who crowns them; and saying, "He has subjected the Gentiles to us, and nations under our feet." And that it is the practice and earnest purpose of the saints to make those who are taught by them partakers of the grace given them by Christ, any one may learn from the message which the blessed Paul sent to certain, saying, "For I desired to see you, that I might give you some spiritual gift, that you may be established." And he testifies also to his disciple Timothy, "Despise not the gift that is in you, which was given you by the laying on of my hands." For he wished him to excel in his teaching. And the Saviour Himself also somewhere said in another parable, "Who therefore is the faithful and wise servant, whom his lord shall set over his household, to give them their food at its season? Blessed is that servant, whom his lord when he comes shall find so doing. Verily I say to you, that he will set him over all that he has." And what is the meaning of his giving his follow servants food, except it be the distributing to the people committed to his charge the benefit of |599 spiritual instruction, and the satisfying, so to speak, with spiritual victuals those who hunger after righteousness?
There are honours, therefore, and triumphs, and crowns for those who have laboured, and loved service: but shame for those who have been overcome by sloth. For he who hid his mina in a napkin became liable to a terrible condemnation. He drew near, saying, "Lo! you have that is yours!" But the purpose, He says, for which you received it, was not that you should keep it in concealment. And if you knew that I am a hard man. that I reap where I have not sowed, and that I gather whence I have not scattered; lo! this very thing, He says, even makes your guilt the heavier, and gives no specious pretext for your slothfulness. For if I am a hard man who reap where I have not sowed, why did you not give the grace that was bestowed upon you;----for this is the meaning of the mina;----to the money-changers: why, that is, did you not lay it out for the happiness or the benefit of those who would well know how to put to the test what they had received from you? "For so when I came, I should have exacted, that is, should have received back my own with its increase." For it is the duty of teachers to sow, and plant, as it were, in their hearers beneficial and saving counsel: but to call to obedience those whom they teach, and render their mind very fruitful, is the effect of that power which God bestows. And this is the increase. For when those who have heard the divine words, receive into their mind the benefit of them, and labour with joy in doing good, then do they offer that which was given them with increase.
"Take therefore, he says, from him the mina, and give it to him that has ten minas; for to him that has, there shall more be given: but from him that has not, even that which he seems to have shall be taken away from him." For that slothful servant was stripped even of the gift which had been bestowed upon him: but those who have advanced in the better course, and proved superior to indolence and sloth, will receive fresh blessings from above, and being filled with divine gifts, will mount up to a glorious and admirable lot.
We have seen the honours of the saints: come and let us examine the torments of the wicked, who would not have that |600 man of noble lineage to rule over them. " But those, my enemies, He says, who would not that I should reign over them, bring hither, and slay them before Me." This was the fate of the Israelitish race: for having denied the kingdom of Christ, they fell into extreme miseries: being evil, they evilly perished. And the gangs too of wicked heretics deny the kingdom of Christ, and so also do all those, who, disregarding the duty of living uprightly, spend their lives in impurity and sin. And these also suffering a penalty like to that of those mentioned above shall go to perdition.
But over us Christ rules as King, and we have a good hope, that we shall also be counted worthy of the portion of the saints, and twine around our heads the crown that becomes the steadfast; for this also is the gift of Christ our common Saviour; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |601

TEXT OF THE PAULINE EPISTLE OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM PHILIPPIANS 3:20-4:9

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:
21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.
1 Therefore, my brethren dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved.
2 I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.
3 And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and with other my fellowlabourers, whose names are in the book of life.
4 Rejoice in the Lord alway: and again I say, Rejoice.
5 Let your moderation be known unto all men. The Lord is at hand.
6 Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.
7 And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus.
8 Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.
9 Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.


EXPLANATION BY SAINT JOHN CHRYSOSTOM OF THE PAULINE EPISTLE OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM PHILIPPIANS 3:20-4:9

HOMÉLIE XIII. CAR IL Y EN A PLUSIEURS DONT JE VOUS AI SOUVENT PARLÉ ET DONT JE VOUS PARLE ENCORE AVEC LARMES, QUI SE CONDUISENT EN ENNEMIS DE LA CROIX DE JÉSUS-CHRIST. (CHAP. III, 18 JUSQU'AU CHAP. IV, 3.)

83

Analyse.

1 . Quelle est la vertu de la croix, et même du signe de la croix ? Qui sont les ennemis de la croix, chez les soi-disant chrétiens ?
2. L'orateur condamne avec saint Paul ceux qui font un Dieu de leur ventre. — L'immortalité et la résurrection des corps doivent nous charmer et nous consoler.
3. Compliments de saint Paul aux premières dames chrétiennes: leur rôle dans ce premier âge de la religion. — Saint Paul n'était cependant pas marié, bien qu'une appellation amphibologique l'ait fait dire à quelques-uns.
4. Le céleste Thriomphateur vient au devant de ses élus ; beauté de ce spectacle ; malheur d'en être exclus ; misère plus grande que l'enfer même.

1. Il n'est rien qui soit aussi peu d'accord avec la vie chrétienne, rien qui lui soit étranger autant que la recherche du repos et du bien-être; notre enrôlement dans la sainte milice où nos noms sont inscrits ne s'accordera jamais avec l'attache à la vie présente. Votre Dieu a été mis en croix, et vous cherchez votre tranquillité ! Votre Dieu a été percé de clous, et vous vivez dans les délices ! Est-ce là la conduite d'un soldat généreux? Aussi Paul a-t-il dit : « Plusieurs, je vous l'ai dit souvent et je le dis encore avec larmes, plusieurs se conduisent en ennemis de la croix de Jésus-Christ ». Quelques-uns, en effet, et c'est la raison des larmes de Paul , faisaient semblant d'être chrétiens, mais vivaient dans l'inertie et les plaisirs. C'est déclarer la guerre à la croix. Car la croix ne peut aller qu'à une âme toujours debout sur la brèche, avide de mourir, détachée de tout plaisir égoïste. Ces gens suivent une façon de vivre tout opposée. En vain donc prétendent -ils appartenir à Jésus, ils ne sont que les ennemis de sa croix; s'ils l'aimaient, ils prouveraient leur amour en s'étudiant à vivre d'une vie crucifiée. Est-ce que votre Seigneur n'a pas été cloué à la croix? Si vous ne pouvez le suivre à la lettre, au moins d'une autre manière , imitez-le. Attachez-vous à la croix, bien que personne ne vous y cloue en réalité; oui , crucifiez-vous, non pas dans le sens du suicide, grand Dieu ! ce serait une impiété; mais dans le sens que Paul indiquait en ces termes : « Le monde est crucifié pour moi, je le suis aussi pour le monde ». (Gal. VI, 14.) Si vous aimez votre Seigneur, mourez de sa mort; instruisez-vous de la puissance de sa croix , des bienfaits qu'elle a répandus et qu'elle répand encore, des saintes assurances de vie qu'elle nous donne.
C'est par la croix que tout s'accomplit; le baptême se fait par la croix; car il y faut recevoir ce sceau sacré. C'est par la croix que se confère l'imposition des mains. Pour abréger, enfin, en voyage ou à la maison, en tout lieu, la croix est le souverain bien, l'armure du salut, le bouclier invincible contre les assauts du démon. Pour le combattre, vous vous armez de la croix, et non pas seulement en vous marquant de son signe, mais en subissant et souffrant tout ce que montre cet instrument de la passion. Jésus-Christ , en effet, appelle croix toutes nos souffrances , comme dans ce texte : « Il ne peut être sauvé celui qui ne prend pas sa croix pour me suivre » ; autrement , celui qui ne se tient pas prêt à bien mourir. Mais ces chrétiens lâches et dégénérés, amis de leur chair et de leur vie, sont évidemment ennemis de la croix; tous ceux qui aiment les délices et la tranquillité en ce bas monde ne sont pas moins les ennemis de cette croix dans laquelle Paul se glorifie , qu'il embrasse , à laquelle il voudrait s'identifier, d'après ses paroles : Je suis crucifié au monde; il est crucifié pour moi.
Maintenant il ajoute : « Or à présent je le dis en pleurant ». Pourquoi ? Parce que le mal a grandi, parce que de telles gens méritent qu'on les pleure. Oui, nous devons nos larmes, en vérité, à ceux qui vivent dans les délices, ne songeant qu'à nourrir l'enveloppe, le corps, veux-je dire, sans tenir aucun compte du supplice qui les attend. Votre vie est délicieuse, (84)
ah ! je le veux; le vin, je vous l'accorde, vous plaît et vous délecte; et ainsi aujourd'hui, demain; ainsi dix, vingt, trente, quarante, cinquante ans; je vous accorde lin siècle, par impossible; mais vous le voulez, je vous l'accorde: quelle sera la fin? qu'y gagnerez-vous? Rien. Passer une telle vie, n'est-ce pas lamentable, déplorable? Dieu nous a introduit dans le stade pour nous couronner , et nous nous en irons sans avoir fait un acte de courage ! Paul, lui, Paul gémit et pleure de ce qui est pour les autres occasion de rire et de s'amuser; tant il ressent vivement le malheur du prochain; tant il porte tous les hommes dans son coeur !
« Leur Dieu », ajoute-t-il, « c'est leur ventre ». Il n'est pas d'autre Dieu, en effet. C'est la mise en action de leur adage : « Mangeons et buvons ». Voyez-vous quel péché c'est qu'une vie de délices? Pour les uns, c'est l'argent; pour d'autres, c'est le ventre qui est Dieu. Ne sont-ils pas aussi des idolâtres , ces derniers, et pires et plus détestables encore? « Leur gloire », dit saint Paul, « est,dans leur confusion ». Quelques-uns entendent ces paroles de la circoncision. Je les interprète en ce sens, que telles gens devraient être couverts de honte et se voiler la face à raison de certains vices, et qu'au contraire il s'en font gloire. C'est, en d'autres termes, ce qu'il dit ailleurs : « Quel fruit avez-vous donc trouvé en ces jouissances qui maintenant vous font rougir? » (Rom. VI, 26.) C'est un grand mal, en effet, que de commettre des choses honteuses; mais si vous rougissez encore en le faisant, ce n'est que demi-mal; si au contraire vous en tirez gloire, c'est le dernier degré de l'insensibilité.
Alors, dira-t-on, ces paroles ne s'appliquent qu'à ces endurcis effrontés; et, dans cet auditoire, personne ne donne prise à semblable reproche? Personne ne peut être accusé d'avoir son ventre pour Dieu, et de se faire gloire de sa honte même? Ah ! je le souhaite, et je souhaite bien ardemment que ce portrait ne nous ressemble pas même de loin. Je voudrais ne connaître personne sur qui ce blâme doive tomber. Mais je crains qu'au contraire il ne nous convienne mieux qu'à .eux-mêmes: En effet, s'il en est un ici qui passe sa vie dans les banquets et la boisson, trouvant bien sans doute quelques oboles pour les pauvres, mais prodiguant pour son ventre la plus grande partie de ses richesses, celui-là, en toute justice, ne devra-t-il pas prendre pour lui l'anathème apostolique ?
2. Au reste, pour réveiller la sainte honte, pour adjurer enfin le pécheur, rien de plus habile ni de plus fort que ce langage apostolique : « Leur Dieu, c'est leur ventre ; leur gloire est dans leur confusion même». Mais qui sont ceux-là? « Ce sont ceux qui n'ont de goût que pour la terre », ceux qui disent bâtissons des maisons; où? sur la terre; achetons des champs, sur la terre encore; acquérons l'empire, sur la terre aussi; poursuivons la gloire, toujours sur la terre ; amassons des richesses, tout enfin sur la terre. Voilà encore des gens pour qui le ventre est un Dieu. Car, puisque leur âme ne s'occupe d'aucun objet spirituel, puisqu'ils ont tout ici bas et n'ont pas d'autres soucis, vraiment dès lors leur ventre est leur Dieu, et ce sont eux qui disent : « Mangeons et buvons, car demain nous mourrons ». Oui, vous gémissez de ce que votre corps est pétri de limon, bien que cette chair même ne soit point un obstacle à la vertu; et vous rabaissez votre âme par les délices, vous la traînez dans la boue, et vous le faites sans remords, vous riez même et vous livrez votre âme à la folie: quel pardon espérez-vous donc, après vous être condamnés à l'insensibilité? Et cela, lorsque vous devriez spiritualiser votre corps lui-même ! Car vous le pouvez, il ne s'agit que de vouloir. Vous avez un ventre pour lui donner les aliments nécessaires, et non pour l'étendre et pour l'engraisser; pour lui commander, et non pour qu'il vous commande; non pour en être l'esclave, mais pour le faire servir à la nutrition des autres membres; non pour dépasser enfin toute limite honnête. La mer cause moins de dégâts sur les rivages qu'elle envahit, que n'en cause le ventre à notre corps et à notre âme. L'une submerge la terre, l'autre dévaste le corps tout entier. Imposez-lui comme limite le strict nécessaire de la nature, comme Dieu pour la mer a placé le sable du rivage. S'il bouillonne, s'il se révolte, reprenez-le avec cette puissance intime qui est en vous. Voyez de quel honneur Dieu vous comble, puisqu'ici vous pouvez parler comme lui. Mais vous vous y refusez, et quand vous voyez ce tyran sortir de ses bornes, gâter, et dévorer votre nature, vous n'osez pas l'arrêter ni le modérer. « Leur Dieu, c'est leur ventre ».

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Voyons comment Paul a servi Dieu, et voyons aussi comment les gourmands sont les esclaves de leur ventre. Est-ce que pour lui ils n'endurent pas mille morts? Ne redoutent-ils pas de lui refuser en quoi que ce soit l'obéissance absolue? Est-ce que l'impossible même, pour lui plaire, ne les trouve pas soumis et obéissants? Ne sont-ils pas pires que les esclaves ?
Paul était loin de cette ignominie; aussi disait-il : « Pour nous, notre conversation est dans les cieux ». Ne cherchons donc pas le repos ici-bas; mais efforçons-nous de gagner la gloire de ce royaume dont nous sommes les citoyens. « De là aussi nous attendons le Sauveur, qui est le Seigneur Jésus, qui transformera notre corps, tout vil et abject qu'il est, « afin de le rendre conforme à son corps glorieux ». Peu à peu, Paul nous fait monter. Du ciel, dit-il, est notre Sauveur; le lieu, la personne nous font voir la majesté de Jésus-Christ. « Il transformera notre corps vil et abject » : notre corps, en effet, est maintenant soumis à mille vexations, il souffre les chaînes, les coups, des misères et des maux sans nombre. Mais le corps de Jésus a souffert tout cela; l'apôtre le fait entendre par ces mots : « Pour qu'il devienne conforme à son a corps glorieux » ; c'est donc le même corps, mais revêtu d'immortalité. — « Il transformera notre corps », dit-il ; il aura donc une autre forme, ou bien cette expression, peu exacte, est synonyme de changement. — Il a dit : « Le corps de notre abjection », parce qu'il est maintenant dans l'abjection, soumis à la douleur et à la mort ; parce qu'il paraît vil et sans avantage sur les autres êtres matériels. — « Pour le rendre conforme à son corps glorieux ». Eh quoi ! grand Dieu? conforme à celui qui maintenant est assis à la droite du Père ? Oui, notre corps devient semblable à celui qu'adorent les anges, qu'environne le cortège des puissances célestes, qui domine au-dessus de toute principauté, vertu, puissance; voilà celui dont il revêt la ressemblance parfaite.
Toutes les larmes du monde entier suffiraient-elles pour pleurer dignement ceux qui sont déchus d'une si belle espérance, et qui ayant pu devenir conformes au corps glorieux de Jésus-Christ, ont préféré la ressemblance avec les démons. Je ne compte plus pour rien l'enfer; tous les supplices imaginables ne sont rien en comparaison d'une telle déchéance.
Mais que dites-vous, Paul ? Notre corps deviendrait conforme au sien ? Oui, répond-il; n'en doutez pas, et il ajoute en preuve que ce sera « par l'opération de sa puissance, par laquelle il peut d'ailleurs s'assujettir toutes choses ». Voici son raisonnement: Il a puissance de tout s'assujettir; donc aussi le trépas et la mort; ou plutôt, en vertu de cette même puissance, il fait cette merveille de préférence à toute autre. Où brille, en effet, d'avantage l'oeuvre de sa puissance, dites-moi ; est-ce à soumettre anges, archanges , chérubins , séraphins , démons mêmes? où bien est-ce à rendre un corps immortel et désormais incorruptible? Dans le premier cas évidemment. Il allègue donc le plus pour vous faire admettre le moins. C'est pourquoi, quand vous verriez tous ces mondains dans la joie, quand vous les verriez dans leur gloire, tenez-vous fermes et debout ; n'en prenez ni ombrage ni scandale. Les espérances que nous vous proposons sont assez hautes pour redresser les plus lâches, pour réveiller les plus endormis.
« C'est pourquoi, mes très-chers et très-aimés frères, qui êtes ma joie et ma couronne, continuez, mes bien-aimés , et demeurez ainsi termes dans le Seigneur ». (IV, 1.) — « Ainsi » ; comment? Comme vous êtes restés déjà, inébranlables. Voyez-vous comment un avis est accompagné d'un éloge? — « Ma joie et ma couronne », oui, non-seulement ma joie, mais ma gloire; non-seulement ma gloire, mais ma couronne. Gloire sans pareille, évidemment, que celle de ces dignes fidèles, puisqu'ils sont la couronne de Paul. — « Demeurez ainsi fermes dans le Seigneur », c'est-à-dire dans l'espérance en Dieu.
3. « Je prie instamment Evodie et je conjure Syntique de s'unir dans les mêmes sentiments en Notre-Seigneur. Je vous prie aussi, très-cher conjoint, assistez-les ». Quelques-uns prétendent que dans ces paroles : « Cher conjoint », saint Paul s'adresse à son épouse. C'est absolument faux. Il désigne ainsi, soit une autre femme, soit le mari d'une de celles qu'il a nommées. « Assistez celles qui ont travaillé avec moi dans l'établissement de l'Evangile, avec Clément et les autres, qui m'ont aidé dans mon ministère, et dont les noms sont écrits au livre de vie ». Vous voyez quel magnifique témoignage il rend à leur (86) vertu; c'est ainsi, au reste, que Jésus-Christ même parlait à ses apôtres : «Ne vous réjouissez pas de ce que les démons vous sont soumis, mais de ce que vos noms sont écrits au livre de vie ». (Luc, X, 20. ) Paul se sert de termes identiques à leur égard : « Leurs noms sont écrits au livre de vie ». Il me semble que ces femmes étaient les principales de l'Eglise de Philippes; et peut-être l'apôtre les recommande à un personnage très-méritant, qu'il appelle même son conjoint, auquel peut-être il adressait volontiers ses protégés, voyant en lui un auxiliaire, un compagnon d'armes, un ami, un frère. Pareille recommandation se lit dans son épître aux Romains : « Je vous recommande Phébé, notre soeur, qui est au service de l'Eglise établie à Cenchrée ». (Rom. XVI, 1. ) — « Conjoint » : il appelle ainsi le frère ou même l'époux de l'une d'elles; comme s'il disait: Tu es maintenant frère légitime, légitime époux, tu es un de leurs membres. — « Elles ont avec moi travaillé à l'établissement de l'Evangile » : de là sa sollicitude et ses prévenances pour elles; ce n'est pas raison d'amitié , mais de bonnes oeuvres. « Elles ont travaillé avec moi ». Que dites-vous? Des femmes ont travaillé avec vous? Sans doute, répond-il. Car bien que Paul eût maints auxiliaires, elles ont contribué, et non pas un peu; et dans le nombre même, celles-ci ont eu leur bonne part d'action. Ainsi déjà dès lors les églises particulières grandissaient beaucoup. Le fait même que les personnages dignes et saints, hommes et femmes, étaient entourés de respects unanimes, avait plusieurs excellents résultats. En effet, d'abord tous les autres fidèles étaient excités à montrer un zèle semblable; ensuite ceux qui rendaient honneur au zèle d'autrui, y gagnaient même personnellement; enfin l'honneur rendu redoublait, dans les personnages honorés, l'ardeur et la foi. Aussi partout vous voyez Paul empressé à rendre ces témoignages et à recommander ces fidèles d'un mérite spécial. C'est ainsi que dans l'épître aux Corinthiens il parle de ceux qui sont « les prémices de l'Achaïe ». — Quelques-uns voient dans ce mot « conjoint», Quelque Syzigue, un nom propre. Mais peu importe qu'il soit ceci, ou qu'il suit cela; il n'est pas besoin ici de recherches curieuses; admirons plutôt simplement quel grand honneur Paul réclame pour ceux qu'il recommande.
4. Tout est au ciel, d'après saint Paul: le Sauveur, la patrie, tout ce que peut demander le coeur le plus exigeant. Nous attendons de là, c'est sa parole, notre Sauveur et Seigneur Jésus-Christ. Reconnaissez ici encore un trait de cette adorable bonté. Il ne veut pas nous y entraîner par un effet de sa puissance; il aime mieux revenir nous chercher; et quand il nous a reconquis, il se retire, nous laissant ainsi comblés d'honneur. Car s'il est venu à nous lorsque nous étions ses ennemis, bien plus volontiers reviendra-t-il après nous avoir faits ses amis. Et cette mission de nous venir chercher sur la terre, il ne la confie ni à ses anges, ni à d'autres serviteurs; c'est lui-même qui vient sur les nuées pour nous appeler à son palais de gloire. Peut-être même daignera-t-il enlever avec lui sur les nuées tous ceux qui lui auront été fidèles. Nous aussi, dit l'apôtre, nous qui l'aurons aimé, nous serons enlevés avec lui sur les nuées, et ainsi nous serons toujours avec lui.
Eh ! qui donc sera trouvé serviteur fidèle et prudent? Quels heureux vainqueurs seront trouvés dignes de si grands biens ? Qu'il faut plaindre ceux qui en seront déchus ! Car si nous avons des larmes intarissables pour les rois qui ont perdu un trône, quel deuil sera digne de cette inexprimable infortune? Multipliez tant qu'il vous plaira les douleurs de l'enfer; vous n'aurez pas encore la douleur, l'angoisse d'une âme à cette heure terrible où l'univers s'ébranle, où sonnent les trompettes, où un premier, puis un second, puis un troisième bataillon d'anges, puis des milliers enfin de ces phalanges célestes se répandent sur la terre; bientôt apparaissent les chérubins en nombre incalculable, ensuite les séraphins tout près de Lui; et Lui, enfin, lui-même avec le cortége d'une gloire immense autant qu'indescriptible. Alors les anges se bâtent de rassembler. tous les élus autour de son trône; alors Paul et tous ceux qui l'ont suivi reçoivent la couronne, l'éloge public, l'honneur solennel de la bouche du Roi, en présence de toute l'armée des cieux... Dites, quand même il n'y aurait point d'enfer, comment apprécier cette gloire des uns, cette confusion des autres? Subir l'enfer, c'est affreux, je l'avoue, c'est intolérable; mais plus cruelle encore doit être l'exclusion de ce royaume des cieux.
Un roi, ou, si vous l'aimez mieux, un prince royal, après une glorieuse absence et plusieurs guerres heureusement terminées, précédé par (87) l'admiration publique et suivi de son armée victorieuse, fait son entrée dans une de nos grandes villes. Voici son char triomphal , ses trophées, ses mille bataillons tout chargés d'or, ses gardes étincelants aussi sous leurs boucliers dorés, tout un peuple couronné de laurier, autour de lui tous les princes de la terre habitée, derrière lui les nations étrangères représentées par des captifs de tout âge, avec leurs chefs, satrapes, consuls, tyrans, princes. Au milieu de cette pompe glorieuse, le triomphateur accueille tous les citoyens qui se présentent; il leur donne le baiser, leur serre la main, leur permet de parler en toute liberté, et, en présence de tout le monde, lui-même leur parle comme à des amis, témoignant avoir fait pour eux seuls toutes ses démarches et entreprises. Enfin , introduisant ceux-ci dans son palais, il laisse ceux-là dehors : dites, quand bien même il ne les enverrait pas au supplice, combien cette ignominie dépasse-t-elle tous les supplices ! Or, s'il est si amer d'être exclus d'une telle gloire auprès d'un mortel, ne l'est-il pas bien davantage de l'être de par Dieu même, alors que le souverain Roi s'environne des puissances célestes, alors qu'il traîne et les démons enchaînés , courbés sous la honte; et, avec eux, leur chef les mains chargées de fers , et tous ses ennemis désarmés; alors que sur les nuées apparaissent les vertus des cieux , et Lui-même enfin !
La douleur, croyez-moi, la douleur m'accable à ce récit, à cette pensée : je ne puis achever mon discours. Apprécions quelle gloire nous allons perdre, lorsqu'il dépend de nous de conjurer cette ruine. Ce qui surtout déchire le coeur, en effet, c'est d'être ainsi frappés, lorsque nous sommes maîtres d'arrêter le coup. Encore une fois, quand le Fils de Dieu accueille les uns et les envoie auprès de son Père ; quand , au contraire, il oublie les autres, et qu'à l'instant saisis par les anges, entraînés, gémissants, courbés sous la honte, ils sont livrés en spectacle au monde entier, dites-moi, est-il plus cruel tourment ?
Travaillons donc quand il est temps encore; préparons avec ardeur et sollicitude notre salut. Quels motifs ne pourrions-nous pas ajouter, comme ceux, par exemple, que formulait le mauvais riche ? Si vous vouliez les entendre, nous pourrions les développer pour votre plus grand intérêt : mais qui voudrait ici nous écouter?... Et le langage que nous prêterait ce misérable, bien évidemment une foule d'autres criminels viendraient le confirmer. Pour ne vous donner que cette leçon , combien de pécheurs, dans les tourments de la fièvre , se sont dits : Ah ! si la santé nous était rendue, nous ne tomberions jamais plus en de semblables maux ! Nous exprimerons nous-mêmes, au grand jour, de pareils regrets; mais nous entendrons la réponse faite au mauvais riche: que l'abîme immense nous sépare du ciel, que nous avons ici-bas reçu notre part de bonheur.
Pleurons donc amèrement, je vous en supplie; ou plutôt, non contents de pleurer, abordons franchement la vertu. Gémissons pour notre salut, pour ne pas gémir alors inutilement; versons aujourd'hui des larmes, pour n'en pas verser plus tard sur nos iniquités. Pleurer dans ce monde, c'est vertu; en l'autre, c'est regret inutile. Punissons-nous de ce côté, pour ne pas être punis de l'autre. La différence est énorme entre ces deux manières d'être châtiés; ici-bas, vous ne l'êtes que pour un instant; encore n'avez-vous pas même le sentiment de la peine , convaincus qu'elle vous frappe pour votre bonheur à venir. Là, au contraire, elle est bien plus cruelle la souffrance, puisqu'aucune espérance ne la console, et qu'on n'en trouve pas la fin, mais qu'elle est infinie et éternelle.
Puissions-nous, au contraire, délivrés de ce monde , conquérir l'éternel repos! Mais comme, pour éviter d'en être exclus, nous avons besoin et de vigilance et d'une prière continuelle, veillons, je vous en supplie. La vigilance nous commandera cette prière perpétuelle, et cette prière non interrompue obtient tout de Dieu. Si, au contraire, nous ne prions pas, si nous n'agissons pas en ce sens, nous n'arriverons à rien; comment se pourrait-il qu'on gagnât le ciel en dormant? Absurde impossibilité. C'est déjà bien assez que nous puissions l'acquérir par une course sérieuse, par l'effort en avant, par la conformité à la mort de Jésus, comme le recommandait saint Paul; mais si nous dormons, tout est perdu. Paul a dû dire, lui : « Si je puis l'acquérir enfin », que dirons-nous à notre tour ? Les endormis n'ont jamais achevé une affaire temporelle, bien moins encore une affaire spirituelle. Les endormis ne reçoivent rien de leurs amis eux-mêmes, bien moins (88) encore de Dieu. Les endormis ne sont pas même honorés par leurs parents : le seraient-ils de Dieu? Travaillons un instant, pour nous reposer durant toute l'éternité. Il nous faut absolument souffrir ; si la souffrance nous épargne ici-bas, elle nous attend dans l'autre vie. Pourquoi ne pas préférer la peine en ce monde, pour trouver ailleurs le repos sans fin? Ah ! plaise à Dieu que menant enfin une vie digne de Jésus-Christ, et devenus conformes à sa mort, nous puissions gagner les biens qu'aucun langage ne peut peindre, en Jésus-Christ Notre-Seigneur, avec lequel soit au Père et au Saint-Esprit, etc.

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HOMÉLIE XIV. RÉJOUISSEZ-VOUS SANS CESSE DANS LE SEIGNEUR; JE LE DIS ENCORE UNE FOIS, RÉJOUISSEZ-VOUS. (IV, 4 JUSQU'A 10.)

Analyse.

1. L'orateur développe simplement le texte de l'apôtre, et ses consolations et recommandations aux Philippiens. —Première consolation : joie intime, jusque dans les souffrances et le pardon des injures.
2. Seconde consolation : la prière, l'action de grâces, sources d'une paix qui surpasse tout sentiment. —Troisième consolation : une sainte émulation pour tout ce qui est bon, beau, vrai, pur, honnête : la paix encore est à ce prix.
3. Le vice, et surtout le vice impur, porte avec lui sa peine. — La vertu apporte avec elle-même sa récompense, ce qui est vrai surtout du pardon des injures.

1. Jésus-Christ a déclaré bienheureux ceux qui pleurent, malheureux ceux qui rient. Quel est donc le sens de ces paroles de son apôtre : « Réjouissez-vous sans cesse dans le Seigneur? » Il ne contredit point son maître, oh non ! Jésus-Christ, en effet, annonce malheur à ceux qui rient de ce rire mondain qui a sa raison dans les choses du temps, et il proclame bienheureux ceux qui pleurent, mais non pas ceux qui le font pour quelque raison humaine, comme la perte d'un bien temporel , mais ceux qui ont la componction chrétienne, pleurant leurs misères, expiant leurs péchés et même ceux d'autrui. La joie recommandée ici, loin d'être contraire à ces larmes, s'engendre à leur source pure et féconde. Pleurer ses véritables misères, et les confesser, c'est se créer une joie et un bonheur. D'ailleurs il est bien permis de gémir sur ses péchés et de se réjouir en l'honneur de Jésus-Christ. Les Philippiens souffraient de rudes épreuves, comme le rappelle l'apôtre : « Il vous a été donné », leur disait-il, « non seulement de croire en Jésus-Christ, mais de souffrir pour lui » (Philip. I, 29); pour cette raison , il ajoute : « Réjouissez-vous dans le Seigneur ». C'est dire en d'autres termes Vivez de manière à goûter une joie pure. Tant que rien n'empêchera vos progrès dans le service de Dieu, réjouissez-vous en lui. C'est là le sens, à moins que cette préposition « en » ne soit synonyme de « avec »; le sens alors serait: Réjouissez-vous sans cesse d'être « avec le Seigneur ».
« Je vous le dis encore une fois, réjouissez-vous ». Expression qui prouve la confiance de saint Paul, et par laquelle il montre que, tant qu'on s'appuie sur Dieu, on doit sans cesse être dans la joie; fût-on d'ailleurs accablé, frappé de toute manière, on la possède toujours. Écoutez, en effet, saint Luc nous raconter au sujet des apôtres « qu'ils sortaient du conseil des juifs en se réjouissant d'avoir été trouvés dignes de recevoir pour son nom la flagellation ». (Act. V, 41.) Si les coups et les fers, que chacun regarde comme ce qu'il y a de plus affreux, engendrent une telle joie, quelle autre douleur au monde pourra enfin nous créer la peine? — « Je vous le répète, réjouissez-vous ». L'apôtre a eu raison de réitérer cette recommandation ; la nature des événements commandait la douleur; maïs cette répétition de termes encourageants leur impose le devoir de se réjouir en dépit des événements.
« Que votre modestie et modération soit connue de tous les hommes ». Paul avait parlé un peu auparavant de ceux « qui ont pour Dieu leur ventre, dont la gloire est dans leur honte même, qui n'ont de goût (89) que pour les choses de la terre ». Ces paroles étant de nature à inspirer à ses néophytes de la haine pour les méchants, Paul les avertit de n'avoir rien de commun avec eux, mais cependant de traiter avec modestie et modération non pas seulement leurs frères, mais même leurs ennemis et leurs adversaires.
« Le Seigneur est proche; ne vous inquiétez de rien ». Car quelle pourrait être, dites-moi, la raison de votre découragement? Serait-ce parce qu'ils se dressent contre vous, ou parce que vous les voyez vivre dans les délices? « Ne vous inquiétez de rien ». L'heure du jugement va sonner; dans peu, ils rendront compte de leurs oeuvres. Vous êtes dans l'affliction, eux dans les délices? Tout cela finira bientôt. Ils complotent, ils menacent? Mais leurs coupables desseins ne réussiront pas toujours; le jugement est suspendu sur leurs têtes, tout va changer ! « Ne vous inquiétez de rien ». Déjà la part de chacun est faite. Montrez seulement votre patience et modération envers ceux qui vous préparent sans cesse les persécutions; et tout va s'évanouir comme un songe, pauvreté, mort, fléaux de tout genre qui vous menacent, tout finira : « Ne vous inquiétez de rien ».
« Mais qu'en tout, par la prière et par la supplication, avec action de grâces, vos demandes et vos vœux soient connus devant Dieu. Dieu est proche; je serai avec vous tous les jours jusqu'à la fin du monde » c'était déjà une consolation; en voilà une seconde; voilà un antidote capable de dissiper toute peine, tout chagrin, tout ennui. Mais quel est ce médicament? Prier, en toutes choses rendre grâces. Ainsi Dieu ne veut pas que nos prières soient de simples demandes; il les exige unies à l'action de grâces pour les bien - faits que nous avons déjà reçus. Comment, en effet, demander quelques faveurs pour l'avenir, si nous ne sommes pas reconnaissants des faveurs passées? — « En tout », dit-il, c'est-à-dire en toutes choses, recourez à « la prière et à la supplication ». Donc il faut remercier Dieu de tout, même de ce qui paraît fâcheux. C'est vraiment là que se reconnaît le coeur reconnaissant. La nature des choses l’exige; ce sentiment sort spontanément d'une âme vraiment reconnaissante et pleine d'amour pour Dieu. Demandez-lui donc des faveurs qu'il puisse approuver et connaître; car il dispose tout pour notre plus grand bien, même à notre insu ; et une preuve que tout se fait pour notre plus grand bien, c'est cette ignorance même où il nous laisse du succès de nos prières.
« Et que ta paix de Dieu, qui surpasse toutes nos pensées, garde vos esprits et vos coeurs en Jésus-Christ ». Qu'est-ce à dire? Entendez, dit l'apôtre, que la paix de Dieu, celle qu'il a faite avec les hommes, surpasse toute pensée. Qui jamais, en effet, attendit et osa espérer ces biens de l'avenir? Ils surpassent non-seulement toute parole, mais toute pensée humaine. Pour ses ennemis, pour ceux qui le haïssaient, qui le fuyaient, pour eux Dieu n'a pas refusé de livrer son Fils unique pour faire la paix avec nous. Telle est la paix, ou, si vous voulez, telle notre délivrance; telle la charité de Dieu.
2. « Que cette paix garde vos coeurs et vos intelligences ». On reconnaît un bon maître, non-seulement à ses avis, mais surtout à ses prières, au secours que ses suppliques auprès de Dieu implorent pour ses disciples, afin qu'ils ne soient ni accablés par les tentations, ni ballotés par les erreurs. Ici donc saint Paul semble dire : Que celui (lui vous a délivrés si merveilleusement; que celui qu'âme qui vive ne peut comprendre, oui, que lui-même vous garde, vous fortifie contre tout malheur. — Tel est le sens de saint Paul, ou bien le voici Cette paix dont Jésus-Christ a dit : « Je vous laisse ma paix, je vous donne ma paix», elle-même vous gardera. Car cette paix surpasse toute intelligence humaine; et si vous demandez comment, écoutez : quand Dieu nous ordonne d'avoir la paix avec nos ennemis, avec ceux qui nous font un mal injuste, qui nous provoquent, qui nous gardent de la haine, une loi semblable n'est-elle pas au-dessus de tout esprit humain ? Il y a plus : s'il vous plaît, comprenons d'abord ce mot profond : « La paix de Dieu surpasse toute intelligence ». Si la paix de Dieu surpasse toute intelligence, combien plus le Dieu qui nous la donne, surpassera non-seulement toutes nos pensées, mais même toutes celles des anges et des puissances même célestes ! — « En Jésus« Christ », qu'est-ce à dire? Que la paix de Dieu vous maintiendra sous l'empire de Jésus-Christ pour vous y faire persévérer, pour. que votre foi en lui ne chancelle même pas.
« Au reste, mes frères... » — Que signifie « au reste?» J'ai dit tout ce que j'avais à dire. C'est (90) le mot de quelqu'un qui se presse et n'a plus rien de commun avec les choses temporelles. «Au reste, mes frères, que tout ce qui est vrai, tout ce qui est saint, tout ce qui est juste, tout ce qui est pudique, tout ce qui est aimable, tout ce qui est édifiant, tout ce qui est vertueux et louable, fasse l'entretien de vos pensées».
« Tout ce qui est aimable », qu'est-ce à dire? Aimable aux fidèles, aimable à Dieu. — « Tout « ce qui est vrai », le mot « vrai » est éminemment bien choisi, car il désigne la vertu même; tout vice, au contraire, est mensonge. La volupté, compagne du vice, la gloire et toutes les choses de ce bas monde ne sont plus que mensonge. — «Tout ce qui est pudique», c'est l'opposé glu péché qu'il stigmatisait dans ceux qui n'ont de goût que pour les choses de la terre. — « Tout ce qui est saint » est dit contre ceux qui n'ont d'autre Dieu que leur ventre. — «Tout ce qui est juste et édifiant», ou, comme il le répète en finissant, «tout ce qui est vertueux et louable», est mis pour rappeler aux Philippiens leurs devoirs envers les hommes. — Vous le voyez : le dessein de Paul est de bannir de nos coeurs toute mauvaise pensée. Car des pensées mauvaises procèdent nécessairement les mauvaises actions.
Et comme c'est une méthode excellente que de se proposer soi-même comme modèle de l'accomplissement des avis qu'on a donnés, il va dire: « Pratiquez ce que vous avez appris et reçu de moi », dans le même sens qu'il leur écrivait déjà: « Comme vous avez notre exemple ». Il déclare donc: Faites selon ce que je vous ai enseigné, selon ce que «vous avez vu et appris en moi », c'est-à-dire, imitez-moi pour les paroles, les actions, la conduite. Vous voyez que cette recommandation emporte tous les détails de la vie. En effet, comme il est absolument impossible de définir par le menu tous les devoirs, nos allées et venues, nos conversations, notre extérieur, nos habitudes intimes, et que toutefois le chrétien doit tout régler, saint Paul les résume et dit : « Faites selon ce que vous avez vu et appris en moi» ; comme pour dire: Je vous ai instruits par mes actions autant que par mes paroles. « Pratiquez », a-t-il écrit; faites, et ne vous contentez pas de parler. « Et le Dieu de paix sera avec vous »; c'est-à-dire, si vous gardez ces règles, si vous avez la paix avec tout le monde, vous aurez pris ainsi le poste le plus sûr et le plus tranquille ; il ne vous arrivera rien qui vous afflige, rien qui soit contraire à vos désirs. — En effet, toutefois que nous aurons la paix avec Dieu, et nous l'avons toujours par la vertu, bien plus encore Dieu aura-t-il la paix avec nous. Car puisqu'il nous a aimés jusqu'à nous rechercher quand nous l'évitions, combien plutôt, nous voyant courir à lui, nous offrira-t-il spontanément son amitié.
Le plus grand ennemi de notre nature, c'est le vice. Que le vice soit notre ennemi, et la vertu notre amie, bien des preuves le démontrent. Et, si vous le voulez, la fornication, une des grandes plaies de l'homme, nous fournira le premier exemple. La fornication attire sur ses victimes un déshonneur complet, la pauvreté, le ridicule; elle en fait la fable et le mépris de tout le monde : à ces ruines, reconnaissez un ennemi. Souvent d'ailleurs elle apporte et maladies et dangers extérieurs, puisque l'on a vu maints débauchés périr par les suites naturelles du libertinage ou par des blessures. Si tels sont les fruits de la fornication, quels ne seront pas ceux de l'adultère? En est-il ainsi de l'aumône? Tant s'en faut, qu'au contraire, pareille à une mère, elle gagne à son enfant chéri la grâce, l'honneur, la gloire; elle lui fait aimer à remplir ses devoirs d'état; loin de nous délaisser, loin de nous détourner des obligations nécessaires, elle rend nos coeurs plus prudents, tandis que les débauchés sont l'imprudence même.
Mais préférez-vous étudier l'avarice? Elle aussi nous traite en ennemie. Comment? C'est qu'elle nous attire la haine universelle; elle nous fait détester de tous, des victimes de l'injustice et de ceux mêmes que nos injustices n'ont point foulés. Ceux-ci plaignent les autres et craignent pour eux-mêmes. Aussi tous n'ont contre l'avare qu'un regard de colère . l'avare est l'ennemi commun, une bête féroce, presque un démon. De là contre lui mille accusations, complots, jalousies : autant de fruits d'inimitiés. Au contraire, la justice nous fait de tous nos semblables autant d'amis, autant de serviteurs dévoués, autant de coeurs bienveillants, tous répandent pour nous leurs prières; de là pour nous un état tranquille et sûr; point de danger, point de soupçon; le sommeil même nous arrive calme et heureux; aucune inquiétude, aucune plainte amère.
3. Voyez-vous que la justice est préférable (91) au vice contraire? Quoi ! dites-moi; est-on plus heureux à être envieux des autres qu'à prendre sa part dans le bonheur d'autrui? Faisons ces réflexions, et nous nous convaincrons que la vertu est une mère aimante, qui nous apporte la sécurité; le vice nous jette en proie aux dangers; de sa nature, il est plein de périls. Ecoutez cette parole du Prophète : « Dieu est une base solide pour ceux qui le craignent; il aime à montrer son alliance avec eux ». (Ps. XXIV, 14.) On ne craint personne, quand la conscience ne reproche rien; mais aussi on ne se fie à personne, quand on vit dans l'iniquité, on craint jusqu'à ses serviteurs; on les regarde avec un oeil soupçonneux. Et que parlé-je de serviteurs? Le méchant ne peut affronter même le tribunal de sa conscience; il a des comptes terribles à régler avec ses juges du dehors comme avec ses bourreaux du dedans, qui ne lui laissent aucun repos.
Alors, direz-vous, il faut vivre pour mériter les éloges? — Non ! Paul n'a pas dit: Visez aux éloges; mais: Faites ce qui les mérite, sans vous soucier de les recevoir; cherchez «ce qui est vrai », la gloire n'est que mensonge; « faites ce qui est saint»; à la lettre, le terme dont se sert l'apôtre signifie ce qui est sérieux-, pratiquez la gravité, gardez même l'extérieur de la vertu; quant à « pureté », elle est le propre de l'âme. Et comme il avait ajouté : « Faites tout ce qui est de bonne réputation », pour que vous n'alliez pas croire qu'il ait égard à l'estime des hommes seulement, il se complète en disant : « S'il est une vertu, s'il est une vraie gloire, pratiquez-la, recherchez-la ».
En effet, si nous gardons la paix avec nous-mêmes, Dieu à son tour sera avec nous; si nous excitons la guerre, ce Dieu de paix nous fuira. Rien n'est aussi hostile à notre âme que le vice; rien ne lui donne vie et assurance comme la paix et la vertu. Commençons donc à apporter du nôtre, et nous gagnerons Dieu à notre cause. Dieu n'est pas un Dieu de guerre et de combat; dépouillez donc l'esprit de combat et de guerre tant à l'égard de Dieu qu'à l'égard du prochain. Soyez pacifique pour tout le monde. Pensez à qui Dieu accorde le salut : « Bienheureux les pacifiques », dit-il, « parce qu'ils seront appelés enfants de Dieu » (Matth. V, 9) ; avec ce caractère, en effet , ils sont les imitateurs perpétuels du Fils de Dieu; et vous aussi, copiez ce modèle, sauvez la paix à tout prix; plus vive sera l'attaque de votre
frère, plus riche aussi sera votre récompense. Ecoutez cette parole du Prophète : « J'étais pacifique avec ceux qui haïssaient la paix ». (Ps. CXIX, 7.) Voilà la vertu, voilà où n'atteint pas la raison humaine, voilà ce qui nous fait approcher de Dieu même.
Rien ne réjouit le coeur de Dieu autant que l'oubli des injures. Par là vous êtes délivrés de vos péchés ; par là vos crimes s'effacent. Mais combattons, mais disputons, et déjà nous sommes loin et bien loin de Dieu. Le combat, en effet, amène les inimitiés, et les inimitiés entretiennent le souvenir des injures. Coupez la racine, et le fruit avortera. Ainsi, d'ailleurs, nous nous formerons à mépriser ce qui ne tient qu'à la vie présente. Car, dans les choses spirituelles, il n'y a, vous le savez, il n'y a point de guerres ; tout ce qui ressemble à la guerre, combats, jalousies, toutes misères pareilles ont leur cause et leur point de départ dans quelque intérêt temporel. C'est ou le désir injuste du bien d'autrui, ou l’envie, ou la vaine gloire qui engagent toutes les luttes. Si donc nous sauvons la paix, nous apprendrons à mépriser aussi toutes ces choses viles et terrestres.
Quelqu'un nous a ravi de l'argent? Il ne vous a pas nui s'il ne vous enlève pas les biens célestes. — Il aura fait obstacle à votre gloire? Mais non pas à celle que Dieu vous garde; il n'atteint donc qu'une gloire sans valeur, qui n'est pas même la gloire, mais un nom sonore, et au fond, une ombre et des ténèbres. — Il vous a ôté votre honneur? A lui-même, oui; à vous, non. Car comme celui qui fait du tort subit ce tort en réalité, et ne le fait pas, ainsi celui qui complote contre son prochain se perd le premier. Qui creuse une fosse à son prochain, y tombe tout d'abord. Aussi gardons-nous de tendre un piège à autrui, si nous craignons de nous nuire à nous-mêmes. Quand nous détruisons une réputation , pensons bien que le coup nous frappe, que le piège nous surprend. Que nous soyons assez forts pour nuire à d'autres devant les hommes , c'est chose possible ; mais, pour sûr, nous nous blessons devant Dieu et l'irritons contre nous. Cessons donc de nous nuire. En commettant l'injustice envers notre frère, nous la commettons contre nous-mêmes; comme en lui faisant du bien, nous sommes nos propres bienfaiteurs. Ainsi, lorsque votre ennemi vous aura causé quelque dommage, vous serez convaincus si vous (92) êtes sage, qu'il vous a bien servi; et dès lors, loin de le payer d'un triste retour, vous lui ferez du bien. — Mais, direz-vous, je porte en mon coeur une blessure si légitime et si vive ! Eh bien ! alors pensez que vous ne lui faites aucun bien par le pardon, mais qu'au moins vous ajoutez à son supplice, tandis que tout le bienfait est pour -vous: cette idée vous déterminera à lui faire du bien. — Quoi donc ! est- ce là le but que vous devez vous proposer par votre générosité? Non certes. Mais si par hasard votre coeur ne peut se fléchir autrement, déterminez-le du moins par cette raison de votre propre intérêt, et bientôt vous arriverez à lui persuader aussi de déposer tout ressentiment; dès lors vous ferez du bien à votre ennemi comme à un ami, et vous gagnerez les biens à venir. Puissions-nous tous en jouir par Jésus-Christ, etc.

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TEXT OF THE CATHOLICON OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM JAMES 5:9---20






TEXT OF THE EPRAXIS OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM ACTS 11:19-26

19 Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
20 And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus.
21 And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.
22 Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch.
23 Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord.
24 For he was a good man, and full of the Holy Ghost and of faith: and much people was added unto the Lord.
25 Then departed Barnabas to Tarsus, for to seek Saul:
26 And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.

EXPLANATION BY SAINT JOHN CHRYSOSTOM OF THE EPRAXIS OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM ACTS 11:19-26

Homily XXV. Acts 11:19
St. John Chrysostom
Now they which were scattered abroad upon the persecution that rose about Stephen travelled as far as Phenice and Cyprus, and Antioch, preaching the word to none but unto the Jews only.
THE persecution turned out to be no slight benefit as "to them that love God all things work together for good." (Rom. 8:28.) If they had made it their express study how best to establish the Church, they would have done no other thing than this--they dispersed the teachers.[*] Mark in what quarters the preaching was extended. "They travelled," it says, "as far as Phenice and Cyprus and Antioch; to none however did they preach the word but to Jews only." Dost thou mark with what wise purposes of Providence so much was done in the case of Cornelius? This serves both to justify Christ, and to impeach the Jews. When Stephen was slain, when Paul was twice in danger, when the Apostles were scourged, then the Gentiles received the word, then the Samaritans. Which Paul also declares: "To you it was necessary that the Word of God should first be spoken; but since ye thrust it from you, and judge yourselves unworthy, lo, we turn unto the Gentiles." (ch. 13:46.) Accordingly they went about, preaching to Gentiles also. "But some of them were men of Cyprus and Cyrene, who, when they were come to Antioch, spake unto the Greeks, preaching the Lord Jesus:" (v. 20.) for it is likely both that they could now speak Greek, and that there were such men in Antioch. "And the hand of the Lord," it says, "was with them," that is, they wrought miracles; "and a great number believed, and turned unto the Lord." (v. 21.) Do you mark why now also there was heed of miracles (namely) that they might believe? "Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch." (v. 22.) What may be the reason that, when such a city received the word, they did not come themselves? Because of the Jews. But they send Barnabas. However, it is no small part of the providential management even so that Paul comes to be there. It is both natural, and it is wisely ordered, that they are averse to him, and (so) that Voice of the Gospel, that Trumpet of heaven, is not shut up in Jerusalem. Do you mark how on all occasions, Christ turns their ill dispositions to needful account and for the benefit of the Church? Of their hatred to the man, He availed Himself for the building up of the Church. But observe this holy man--Barnabas, I mean--how he looked not to his own interests, but hasted to Tarsus. "Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart, they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith: and much people was added unto the Lord." (v. 23, 24.) He was a very kind man, and single-hearted, and considerate (suggnwmonikos). "Then departed Barnabas to Tarsus, for to seek Saul." (v. 25.) He came to the athletic wrestler. the general (fit to lead armies). the champion of single combat, the lion--I am at a loss for words, say what I will--the hunting-dog, killer of lions, bull of strength, lamp of brightness, mouth sufficing for a world. "And when he had found him, he brought him to Antioch." (v. 26.) Verily this is the reason why it was there they were appointed to be called Christians, because Paul there spent so long time! "And it came to pass, that a whole year they assembled themselves with the Church, and taught much people. And the disciples were first called Christians at Antioch."[*] No small matter of praise to that city! This is enough to make it a match for all, that for so long a time it had the benefit of that mouth, it first, and before all others: wherefore also it was there in the first place that men were accounted worthy of that name. Do you observe the benefit resulting (to that city) from Paul, to what a height that name, like a standard (shmeion), exalted it? Where three thousand, where five thousand, believed, where so great a multitude, nothing of the sort took place, but they were called "they[1] of the way:" here they were called Christians. "And in these days came prophets from Jerusalem unto Antioch." (v. 27.) It was need that the fruit of alms should also be planted there. And see how of necessity (anagkaiws) (it comes about that) none of the men of note becomes their teacher. They got for their teachers, men of Cyprus, and Cyrene, and Paul--though he indeed surpassed (the Apostles) themselves--since Paul also had for teachers Ananias and Barnabas. But[2] here of necessity (this was the case). "And there stood up one of them named Agabus, and signified by the spirit that there would be great dearth throughout the world, which also came to pass in the days of Claudius Caesar." (v. 28.) "By the Spirit," it says: for; that they may not imagine that this was the reason why the famine came, (namely) because Christianity was come in, because the demons were departed, the Holy Ghost foretells it: this, however, was nothing wonderful, for in fact Christ predicted it. Not this was the reason, else this must have been the case from the beginning: but it was because of the evils done to the Apostles--and God had borne long with them; but, when they pressed upon them, a great famine ensues, betokening to the Jews the coming woes. "If it was because of them, in any vase it ought to have stopped (there), when it did exist. What harm had the Gentiles done, that they should have their share in the evils? They ought rather to have been marked as approved (eudokimhsai), because they were doing their part, were slaying, punishing, taking vengeance, persecuting on every side. And mark also at what time the famine comes: precisely when the Gentiles were thenceforth added to the Church. But if, as you say, it was because of the evils (done by the Jews), these ought to have been exempted." How so? Christ, forestalling this objection, said, "Ye shall have tribulation." (John 16:33.) (It is) just as if you should say, They ought not to have been scourged either. "Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea." (v. 29.) Mark how the famine becomes to them the means of salvation, an occasion of alms-giving, a harbinger of many blessing. And (so it might have been) to you, one may say, if you were so minded, but ye would not. But it is predicted, that they might be prepared beforehand for almsgiving. "Unto the brethren which dwelt in Judaea;" for they were enduring great hardships, but before this, they were not suffering from famine. "Which also they did, and sent it to the elders by the hands of Barnabas and Saul." (v. 30.) Do you mark them, that no sooner do they believe than they bring forth fruit, not only for their own but for those afar off? And Barnabas is sent and Saul, to minister (the same.) Of this occasion ('Entauqa) he says (to the Galatians), "And James, Cephas, and John gave to me and Barnabas the right hands of fellowship, only" (they would) "that we should remember the poor." (Gal. 2:9.) James was yet living.[1]
"Now they which were scattered abroad upon the persecution," etc. (Recapitulation.) Do you mark how even in the tribulation instead of failing to lamentations and tears as we do, they give themselves up to a great and good work? "Travelled as far as Phenice, and Cyprus, and Antioch," and there with more security preached the word. "And some of them, which were men of Cyprus and. Cyrene," etc. (v. 20.) And they did not say, "(What), we, Cyrenians and Cyprians, to attack this splendid and great city!" but trusting in the grace of God, they applied themselves to the work of teaching, nor did these (Gentiles) themselves think scorn to learn anything of them. Mark how by small means all is brought about: mark the preaching how it spreads: mark those in Jerusalem, having like care for all, holding the whole world as one house. "They heard that Samaria had received the word, and" (ch. 8:14) to Samaria they send the Apostles: they heard what had befallen at Antioch, and to Antioch they send Barnabas: they also send again, and (these) prophets. For the distance was great, and it was not meet the Apostles at present should separate from thence, that they might not be thought to be fugitives, and to have fled from their own people. But then, almost precisely, is the time of their parting from Jerusalem, when the state (of the Jews) was shown to be past remedy, when the war was close at hand, and they must needs perish: when the sentence was made absolute. For, until Paul went to Rome, the Apostles were there (at Jerusalem). But they depart, not because afraid of the war--how should it be so?--seeing those they went to, were those that should bring the war: and moreover the war breaks out only after the Apostles were dead. For of them (the Apostles) says, "The wrath is come upon them unto the end." (1 Thess. 2:16.) The more insignificant the persons, the more illustrious the grace, working great results by small means.--" And[2] he exhorted them to cleave unto the Lord, for he was a good man." (v. 23, 24.) By "good man," I take it, he means one that is kind, (crhston) sincere, exceedingly desirous of the salvation of his neighbors--" for he was a good man, and full of the Holy Ghost and of faith. To[3] cleave unto the Lord with purpose of heart" (this is said): with encomium and praise. "And much people was added unto the Lord:" for like rich land this city received the word, and brought forth much fruit. "Then departed Barnabas to Tarsus," etc. (v. 25.) But why did he take him off from Tarsus and bring him here? Not without good reason; for here were both good hopes, and a greater city, and a great, body of people. See how grace works all, not[4] Paul: by small means the affair was taking its commencement. When it is become difficult the Apostles take it up. Why did they not before this seen Barnabas? Because they had enough to do (hscolhnto) with Jerusalem. Again they justified themselves[5] to the Jews, that the Gentiles were receiving (proselambane) the word, even without enjoying so great attention. There is about to be a questioning: therefore the affair of Cornelius forestalled it. Then indeed they say, "That we to the Gentiles, and they to the Circumcision." (Gal. 2:9.) Observe, henceforth the very stress of the famine introduces the fellowship on the part of the Gentiles, namely, from the alms. For they receive the offerings sent from them. "Now[1] they which were scattered abroad," etc. (v. 19) and not as we who pass our time in lamentations and tears, in our calamities; but with more fearlessness they passed their time, as having got to a distance from those hindering them, and as being among men not afraid of the Jews: which also helped. And they came to Cyprus, where they had the sea between them, and greater freedom from anxiety: so[2] they made no account of .the fear of men, but (still) they gave the precedence to the regard of the Law: "they spake to Jews only. But there were in Antioch certain men of Cyprus and Cyrene:" these, of all others, least cared for the Jews: "who spake unto the Greeks, preaching the Lord Jesus." (v. 20.) Probably it was because of their not knowing Hebrew, that they called them Greeks. And "when" Barnabas, it says, "came and had seen the grace of God,"--not the diligence of men--" he exhorted them to cleave unto the Lord" (v. 23): and by this he converted more. "And much people was added unto the Lord." Why do they not write to Paul, but send Barnabas? They They did not yet know the virtue of the man : but it is providentially ordered that Barnabas should come. As there was a multitude, and none to hinder, well might the faith grow, and above all because they had no trials to undergo. Paul also preaches, and is no longer compelled to flee. And it is well ordered, that not they speak of the famine, but the prophets. The men of Antioch also did not take it amiss that they sent not the Apostles, but were content with their teachers so fervent were they all for the word. They did not wait for (he famine to come, but before this they sent: "according as each had the ability." And observe, among the Apostles, others are put in charge with this trust but here Paul and Barnabas. For this was no small order (oikonomia) of Providence. Besides, it was the beginning, and it was not fit they should be offended.
"As each had the ability, they sent." But now, none does this, although there is a famine more grievous than that. For the cases are not alike, for (all) to bear the calamity in common, and, while all (the rest) abound, for the poorer to be famishing. And the expression shows that the givers also were poor, for, it says, "as each of them had the means." A twofold famine, even as the abundance is twofold: a severe famine, a famine not of hearing the word of the Lord, but of being nourished by alms.[3] Then, both the poor in Judea enjoyed the benefit, and so did those in Antioch who gave their money; yea, these more than those: but now, both we and the poor are famishing: they being in lack of necessary sustenance, and we in luxurious living,[4] lacking the mercy of God. But this is a food, than which nothing can be more necessary. This is not a food, from which one has to undergo the evils of repletion: not a food, of which the most part ends in the draught. (afedrwna.) Nothing more beauteous, nothing more healthful, than a soul nurtured by this food: it is set high above all disease, all pestilence, all indigestion and distemper: none shall be able to overcome it, (elein) but just as, if one's body were made of adamant, no iron, nor anything else, would have power to hurt it, even so when the soul is firmly compact by almsgiving, nothing at all shall be able to overcome it. For say, what shall spoil this? Shall poverty? It cannot be, for it is laid up in the royal treasuries. But shall robber and housebreaker? Nay, those are walls which none shall be able to break through. But shall the worm? Nay, this treasure is set far above the reach of this mischief also. But shall envy and the evil eye? Nay, neither by these can it be overcome. But shall false accusations and plottings of evil? No, neither shall this be, for safe as in an asylum is this treasure. But it were a shame should I make it appear as if the advantages which belong to almsgiving were only these (the absence of these evils), and not (the presence of) their opposites. For in truth it is not merely that it is secure from ill-will; it also gets abundant blessing from those whom it benefits. For as the cruel and unmerciful not only have for enemies those whom they have injured, but those also who are not themselves hurt, partake the grief and join in the accusation: so those that have done great good have not only those who are benefited, but those also who are not themselves affected, to speak their praises. Again (that), it is secure from the attacks of the evil-disposed, and robbers, and house-breakers--what, is this all the good, or is it this--that besides the not suffering diminution, it grows also and increases into multitude? What more shameful than Nebuchadnezzar, what more foul, what more iniquitous? The man was impious; after tokens and signs without number he refused to come to his senses (anenegkein), but cast the servants of God into a furnace: and (yet) after these doings, he worshipped. What then said the Prophet? "Wherefore," saith he, "O king let my counsel be acceptable unto thee, ransom (lutrwsai) thy sins by alms, and thine iniquities by mercies to the poor: peradventure there shall be pardon for thy transgressions." (Dan. 3:27;) In so speaking, he said it not doubting, nay, with entire confidence, but wishing to put him in greater fear, and to make a stronger necessity of doing these things. For if he had spoken it as a thing unquestionable, the king would have been more supine: just as it is with us, we then most urge some person (whom we wish to persuade), when[1] they say to us, "Exhort such an one," and do not add, "he will be sure to hear," but only, "peradventure he will hear:" for by leaving it doubtful, the fear is made greater, and urges him the more. This is the reason why the Prophet did not make the thing certain to him. What sayest thou? For so great impieties shall there be pardon? Yes. There is no sin, which alms cannot cleanse, none, which alms cannot quench: all sin is beneath this: it is a medicine adapted for every wound. What worse than a publican? The very matter (upoqesis) (of his occupation) is altogether one of injustice: and yet Zaccheus washed away all these (sins). Mark how even Christ shows this, by the care taken to have a purse, and to bear the contributions put into it. And Paul also says, "Only that we remember the poor" (Gal. 2:10): and everywhere the Scripture has much discourse concerning this matter. "The ransom," it saith, "of a man's soul is his own wealth" (Prov. 13, 8): and With reason: for, saith (Christ), "if thou wouldest be perfect, sell what thou hast, and give to the poor, and come, follow Me." (Matt. 19:21.) This may well be part of perfection. But alms may be done not only by money, but by acts. For example: one may kindly stand (prosthnai) by a person (to succor and defend him), one may reach to him a helping hand: the service rendered (prostasia) by acts has often done more good even than money. Let us set to work all the different kinds of alms-giving. Can you do alms by money? Be not slack. Can you by good offices? Say not, Because I have no money, this is nothing. This is a very great point: look upon it as if you had given gold. Can you do it by kind attentions (qerapeias)? Do this also. For instance, if you be a physician, (give) your skill: for this also is a great matter. Can you by counsel? This (service) is much greater than all: this (alms) is better than all, or it is also more, by how much the gain it has is greater. For in so doing you put away not starvation, but a grievous death. (ch. 3:6; 6:4.) With such alms the Apostles above measure abounded: therefore it was that the distribution of money they put into the hands of those after them, themselves exhibiting the (mercy) shown by words. Or is it, think you, a small alms, to a lost, castaway soul, a soul in uttermost jeopardy, possessed by a burning fever (purwsews), tO be able to rid it of its disease? For example, do you see one possessed by love of money? Pity the man. Is he in danger of suffocation? Quench his fire. "What if he will not be persuaded?" Do your part, and be not remiss. Have you seen him in bonds?--for wealth is indeed bonds. (Matt. 25:35 ff.) Go to him, visit him, console him, try to release him of his bonds. if he refuse, he shall bear the blame himself. Have you seen him naked, and a stranger? --for he is indeed naked, and a stranger to heaven. Bring him to your own inn, clothe him with the garment of virtue, give him the city which is in heaven. "What if I myself be naked?" say you. Clothe also yourself first: if' you know that you are naked, assuredly you know that you need to be clothed; if you know what sort of nakedness this is.[2] What numbers of women now wear silken apparel but are indeed naked of the garments of virtue! Let their husbands clothe these women. "But they will not admit those garments; they choose to have these." Then do this also first: induce them to have a longing for those garments: show them that they are naked: speak to them of judgment to come: answer me,[1] what is the clothing we shall need there? But if ye will bear with me, I also will show you this nakedness. He that is naked, when it is cold, shrinks and shudders, and stands there cowering, and with his arms folded: but in summer heat, not so. If then I shall prove to you that your rich men, and rich women, the more they put on, the more naked they are, do not take it amiss. How then, I ask you, when we raise the subject of hell-fire, and of the torments there? Do not these shrink and shudder more than those naked ones? Do they not bitterly groan and condemn themselves? What? when they come to this or that man, and say to him, Pray for me, do they not speak the same words as those (naked wretches)? Now indeed, after all that we can say, the nakedness is not yet apparent: but it will be plain enough there. How, and in what way? When these silken garments and precious stones shall have perished, and it shall be only by the garments of virtue and of vice that all men are shown, when the poor shall be clad with exceeding glory, but the rich, naked and in disgraceful sort, shall be baled away to their punishments. What more naked (Edd. "more dainty ") than that rich man who arrayed himself in purple? What poorer than Lazarus? Then which of them uttered the words of beggars? which of them was in abundance? Say, if one should deck his house with abundance of tapestry hangings, and himself sit naked within, what were the benefit? So it is in the case of these women. Truly, the house of the soul, the body I mean, they hang round with plenty of garments: but the mistress of the house sits naked within. Lend me the eyes of the soul, and I will show you the soul's nakedness. For what is the garment of the soul? Virtue, of course. And what its nakedness? Vice. For just as, if one were to strip any decent person, that person would be ashamed, and would shrink and cower out of sight; just so the soul, if we wish to see it, the soul which has not these garments, blushes for shame. How many women, think you, at this moment feel ashamed, and would fain sink to the very depth, as if seeking some sort of curtain, or screen, that they may not hear these words? But those who have no evil conscience, are exhilarated, rejoice, find delight, and gayly deck themselves (egkallwpizontai) with the things said. Hear concerning that blessed Thekla,[2] how, that she might see Paul, she gave even her gold: and thou wilt not give even a farthing that thou mayest see Christ: thou admirest what she did, but dost not emulate her. Hearest thou not that "Blessed are the merciful, for they shall obtain mercy?" (Matt. 5:7.) What is the gain of your costly garments? how long shall we continue agape for this attire? Let us put on the glory of Christ: let us array ourselves with that beauty, that both here we may be praised, and there attain unto the eternal good things, by the grace and mercy of our Lord Jesus Christ, with Whom, to the Father and the Holy Ghost together, be glory, dominion, honor, now and ever, world without end. Amen.




TEXT OF THE DIVINE LITURGY GOSPEL OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM LUKE 12:32-44

32 Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom.
33 Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
34 For where your treasure is, there will your heart be also.
35 Let your loins be girded about, and your lights burning;
36 And ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately.
37 Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.
38 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.
39 And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through.
40 Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.
41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all?
42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?
43 Blessed is that servant, whom his lord when he cometh shall find so doing.
44 Of a truth I say unto you, that he will make him ruler over all that he hath.


EXPLANATION BY SAINT KYRELLOS I THE 24TH PATRIARCH OF ALEXANDRIA
OF THE DIVINE LITURGY GOSPEL OF
THE 3RD OF NOVEMBER 2009 THE 24TH OF BABAH 1726
FROM LUKE 12:32-44

SERMON XCI.
12:32-34. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom,. Sell your possessions, and give alms: make you purses that do not grow old: and a treasure in heaven that does not fail, where no thief approaches, nor moth destroys. For where your treasure is, there will your heart be also.
AGAIN the Saviour deigns to bestow upon us a pathway to eternal life, and opens wide the door of salvation; that travelling thereon, and adorning the soul with every virtue, we may attain to the city which is above, and of which the prophet Isaiah also bore witness, saying; "Your eyes shall see Jerusalem, the wealthy city, even the tents that shake not." For immoveable is that tabernacle which is in heaven, and unending joy is the lot of those that dwell therein. And the nature of the way that leads us thereto He shows us, by saying; "Fear not, little flock: for it is your Father's good pleasure to give you the kingdom." This therefore is indeed spiritual consolation, and the pathway that leads us to assured faith.
I think, however, that I ought first of all to show you the reason why the Saviour spake words such as these; for so the full signification of the passage before us will become the more plain to the hearers. In teaching therefore His disciples not to be covetous of wealth, He also withdraws them from worldly anxiety, and from vain toils and luxury and splendour of attire, and whatsoever evil habits follow upon these things: and bids them rather courageously be earnest in the pursuit of these things, [which 1 are good and more excellent, by saying; "Be not anxious for your life, what you shall eat: nor for your body, what you shall put on. For the life is more than meat, and the body than raiment?" And He also] added to this, that "your Father which is in heaven knows that these things are needed by you." And, so to |420 speak, He enounced as a general law, useful and necessary for salvation, not only to the holy apostles, but to all who dwell upon the earth, that men must seek His kingdom, as being sure that what He gives will be sufficient, so as for them to be in need of nothing. For what does He say? "Fear not, little flock." And by Do not fear, He means that they must believe that certainly and without doubt their heavenly Father will give the means of life to them that love Him. He will not neglect His own: rather He will open unto them His hand, which ever fills the universe with goodness.
And what is the proof of these things? "It is," He says, "your Father's good pleasure to give you the kingdom." And He Who gives things thus great and precious, and bestows the kingdom of heaven, what unwillingness can there be on His part to be kind towards us; or how will He not supply us with food and clothing? For what earthly good is equal to the kingdom of heaven? or what is worthy to be compared with those blessings, which God is about to bestow, and which neither the understanding can conceive, nor words describe? "For eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love Him." When you praise earthly wealth, and admire worldly power, these things are but as nothing compared with that which is in store. "For all flesh," it says, "is grass: and all the glory of man as the flower of grass." And if you speak of temporal affluence and luxuries and banquets, yet "the world," it says, "passes away, and the desire thereof." The things therefore which are of God surpass in an incomparable degree ought which this world possesses. If therefore God bestow the kingdom of heaven upon those that love Him, how can He be unwilling to give food and raiment?
And He calls these on earth a "little flock.'' For we are inferior to the multitude of the angels, who are innumerable, and incomparably surpass in might our mortal things. And this too the Saviour has Himself taught us, in that parable in the Gospels so excellently framed for our instruction: for He said, "What man of you, that has a hundred sheep, and one of them go astray, will not leave the ninety and nine upon the mountains, and go to seek that which has strayed? And |421 if he chance to find it, verily I say unto you, that he will rejoice in it more than in the ninety and nine which went not astray." Observe therefore, that while the number of rational created beings extends to ten times ten, the flock that is upon earth is but as one out of a hundred. But though it is little, both by nature and number and dignity, compared with the countless troops of the spirits that are above, yet has the goodness of the Father, which surpasses all description, given also to it the portion of those transcendent spirits, I mean the kingdom of heaven: for permission is given to whosoever will to attain thereunto.
2 [And the means by which we may attain to it, we learn from the Saviour's words: for He says, "Sell that you have, and give alms." And this perchance] is a commandment hard and difficult for the rich to endure: for so He Himself has somewhere said; "That hardly shall they that have riches enter the kingdom of God." And yet the commandment is not impossible for them that are of perfect mind. For come, let me address a few words to those who are rich. Withdraw your attention a little from these temporal things; cease from too worldly a mind; fix the eye of the understanding upon the world that is to be hereafter: for that is of long duration; but this is limited and short: the time of every individual's life here is allotted by measure; but his life in the world to come is incorruptible and enduring. Let our earnestness therefore after things to come be unwavering: let us store up as our treasure the hope of what will be hereafter: let us gather beforehand for ourselves those things, by which we shall even then be counted worthy of the gifts which God bestows.
To persuade us, however, to take due care of our souls, come, and let us consider the matter among ourselves with reference to men's ordinary calculations. Suppose one of us wanted to sell a fertile and productive farm, or, if you will, a |422 very beautifully-built house; and so one of you, who had plenty of gold and plenty of silver, were to conceive the desire of purchasing it; would be not feel pleasure in buying it, and readily give the money that was laid up in his coffers, and even add to what he had by him other money on loan? Of this I think there can be no doubt, and that he would feel pleasure in giving it: for the transaction would not expose him to loss, but rather the expectation of his future gains would make him in a flutter of joy. Now what I say is somewhat similar to this. The God of all offers to sell you paradise. There you will reap eternal life; an unending joy; an honourable and glorious habitation. Once there, right blessed will you be, and will reign with Christ. Draw near therefore with eagerness: purchase the estate: with these earthly things obtain things eternal: give that which abides not, and gain that which is secure: give these earthly things, and win that which is in heaven: give that which you must leave, even against your will, that you may not lose things hereafter: lend to God your wealth, that you may be really rich.
And the way in which to lend it He next teaches us, saying; "Sell your possessions, and give alms. Make you purses that grow not old: and a treasure that fails not, eternal,3 in "heaven.'' And the very same the blessed David also teaches us in the Psalms, where he says by inspiration of every merciful and good man: "He has dispersed, and given to the poor, and his righteousness is stored up for ever.'' For worldly wealth has many foes: for thieves are numerous, and this world of ours is full of oppressors; of whom some are wont to plunder by secret means, while others use violence, and tear it away even from those who resist. But the wealth that is laid up above in heaven, no one injures: for God is its Keeper, Who sleeps not.
And besides it is a very absurd thing, that while we often entrust men of probity with our earthly wealth, and feel no fear lest any loss should result from our confidence in the uprightness of those who receive it; we will not trust it to God, |423 Who receives from us these earthly things, so to speak, as a loan, and promises to give us things eternal, and that with usury. "For good measure," He says, "and pressed close, and weighing down the scale, and running over, shall they give into your bosom." And for the measure to run over, is a direct proof of its great abundance. Away then with this pleasure-loving wealth; this parent of base lusts; this inciter to carnal impurity; this friend of covetousness; this worker of boasting: which, as with indissoluble bonds, chains the human mind in effeminacy and indolence towards all that is good, and stretches out, so to speak, a stiff and haughty neck against God: for it yields not itself to that yoke which would lead it unto piety. And be gentle, and merciful, ready to communicate, and courteous. For the Lord is true, Who says; "that where your treasure is, there is your heart also." For the whole earnestness of those who value these temporal things is set upon them; while those who wish for that which is in heaven, direct thither the eye of the mind. Bo therefore, as I said, friendly to your companions, and merciful. And the blessed Paul makes me speak unto you, where he writes; "Charge them who are rich in this world, that they be not high-minded, nor trust in riches, wherein is no reliance, but on God, Who gives us all things richly to enjoy: that they do good: that they be rich in good works, ready to give, and willing to share with others; laying up for themselves treasures that shall be a good foundation for that which is to come, that they may lay hold upon true life." These are the things which, if we earnestly practise, we shall become heirs of the kingdom of heaven, by Christ; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and over, Amen. |424
SERMON XCII.
12:35-40. Let your loins be girt, and your lamps burning, and be like unto men that wait for their lord, when he will return from the banquet: that when he has come and knocked they may open to him immediately. Blessed are those servants, whom their lord at his coming shall find watching. Verily I say unto you, that he will gird up his loins, and make them sit down to meat, and pass by and minister unto them. And if he come in the second watch, or if he come in the third watch, and find them so, blessed are those servants. And know this, that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be you therefore also ready, for in an hour that you expect not the Son of man cometh.
THE Psalmist has somewhere said unto Christ, the Saviour of all; "Your commandment is exceeding broad." And any one may see if he will from the very facts that this saying is true: for He establishes for us pathways in countless numbers, so to speak, to lead us unto salvation, and make us acquainted with every good work, that we, winning for our heads the crown of piety, and imitating the noble conduct of the saints, may attain to that portion which is fitly prepared for them. For this reason He says, "Let your loins be girt, and your lamps burning." For He speaks to them as to spiritually-minded persons, and describes once again things intellectual by such as are apparent and visible.
For let no one say, that He wishes us to have our bodily loins girt, and burning lamps in our hands:----such an |425 interpretation would suit only Jewish dullness:----but our loins being girt, signifies the readiness of the mind to labour industriously in every thing praiseworthy; for such as apply themselves to bodily labours, and are engaged in strenuous toil, have their loins girt. And the lamp apparently represents the wakefulness of the mind, and intellectual cheerfulness. And we say that the human mind is awake when it repels any tendency to slumber off into that carelessness, which often is the means of bringing it into subjection to every kind of wickedness, when being sunk in stupor the heavenly light within it is liable to be endangered, or even already is in danger from a violent and impetuous blast, as it were, of wind. Christ therefore commands us to be awake: and to this His disciple also arouses us by saying; Be awake: be watchful." And further, the very wise Paul also says; "Awake, O sleeper, and arise from the dead: and Christ shall give you light."
It is the duty therefore of those who would be partakers of eternal life, and firmly believe that in due season Christ will descend from heaven as Judge, not to be lax, and dissolved in pleasures; nor, so to speak, poured out and melted in worldly dissipation: but rather let them have their will tightly girt, and distinguish themselves by their zeal in labouring in those duties with which God is well pleased. And they must further possess a vigilant and wakeful mind, distinguished by the knowledge of the truth, and richly endowed with the radiance of the vision of God; so as for them, rejoicing therein, to say, "You, O Lord, will light my lamp: You, my God, will lighten my darkness."
Quite unbefitting is an expression like this for heretics, whether they be the sectaries or the teachers. For as Christ Himself said, "Darkness has blinded their eyes." And this Paul explains to us, saying, that "the god of this world has blinded the minds of them that believe not, that the light of the glorious Gospel of Christ may not shine upon them." It is our duty therefore carefully to avoid their false speaking, |426 and not to turn aside from the doctrines of the truth; and admit into our minds the darkness of the devil; but rather to draw near to the true light, even Christ, praising Him in psalms and sayings "Lighten mine eyes, that I sleep not for death." For it is in very deed death, and that not of the body, but of the soul, to fall from the uprightness of true doctrines, and choose falsehood instead of the truth. Let therefore our loins be girt, and our lamps burning, according to what has here been spoken unto us.
And let us know that the law also of the very wise Moses is found to have commanded something of the kind to the Israelites. For a lamb was sacrificed on the fourteenth day of the first month, as a type of Christ. "For our passover, Christ is sacrificed," according to the testimony of most sacred Paul. The hierophant Moses then, or rather God by his means, commanded them, when eating its flesh, saying, "Let your loins be girt, and your shoes on your feet, and your staves in your hands." For I affirm that it is the duty of those who are partakers of Christ, to beware of a barren indolence; and yet further, not to have as it were their loins ungirt and loose, but be ready cheerfully to undertake whatever labours become the saints; and to hasten besides with alacrity whithersoever the law of God leads them. And for this reason He very appropriately made them wear [at the passover] the garb of travellers.
And that we ought to look for the coming again of Christ from heaven;----for He will come in the glory of the Father with the holy angels;----He has taught us saying, "That we must be like unto men that wait for their lord, when he will return from the banqueting-house, that when he has come and knocked, they may open to him immediately." For Christ will return as from a feast: by which is plainly shown, that God over dwells in festivals, such as befit Him. For above |427 there is no sadness whatsoever: since nothing can grieve That nature Which is incapable of passion, and of being affected by anything whatsoever of this kind.
When therefore He comes and finds us girt and wakeful, and with our heart enlightened, then forthwith He will make us blessed: for "He will gird up His loins, and serve them." By which we learn that he will requite us proportionately: and because we are as it were weary with toil, He will comfort us, setting before us spiritual banquets, and spreading the abundant table of His gifts.
"And whether He come in the second watch, it says, or whether He come in the third watch, blessed are they." Here observe I pray, the breadth of the divine gentleness, and the bountifulness of His mildness towards us. For verily He knows our frame, and the readiness with which man's mind wanders into sin. He knows that the power of fleshly lust tyrannizes over us, and that the distractions of this world even, so to speak, against our will drag us on by force, leading the mind into all that is unseemly. But in that He is good, He does not leave us to despair, but on the contrary, pities us, and has given us repentance as the medicine of salvation. For this reason He says, that "whether He come in the second watch, or whether He come in the third watch, and find them so doing, blessed are they." Now the meaning of this you will certainly wish clearly to understand. Men therefore divide the night into three or four watches. For the sentinels on city walls, who watch the motions of the enemy, after being on guard three or four hours, deliver over the watch and guard to others. So with us there are three ages: the first, that in which we are still children; the second, in which we are young men; and the third, that in which we come to old age. Now the first of these, in which we are still children, is not called to account by God, but is deemed worthy of pardon, because of the imbecillity as yet of the mind, and the weakness of the understanding. But the second and the third, the periods of manhood and old age, owe to God obedience and piety of life, according to His good pleasure. Whosoever therefore is found watching, and, so to speak, well girt, whether, if it so chance, he be still a young man, or one who has arrived at old age, |428 blessed shall he be. For he shall be counted worthy of attaining to Christ's promises.
And in commanding us to watch, He adds further for our safety a plain example, which very excellently shows that it is dangerous to act otherwise. For He says, "that if the master of the house had known at what hour the thief would come, he would be awake, and not have suffered his house to be dug through. Be you therefore also ready, for in an hour that you expect not, the Son of man comes." For as His disciple said, "The day of the Lord will come as a thief, in which the heavens shall suddenly pass away, and the elements being on fire shall melt, and the earth, and the works that are therein shall be utterly burned. But we look for new heavens and a new earth, and His promises." And to this he adds, "Since then all these things shall be dissolved, what manner of persons ought we to be found, being holy and without blame before Him? " For no one at all knows the time of the consummation of all things, at which Christ shall appear from above, from heaven, to judge the world in righteousness. Then shall He give an incorruptible crown to them that are watching; for He is the Giver, and Distributor, and Bestower of the Divine gifts: by Whom, and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen. |429
SERMON XCIII.
12:41-48. And Peter said, Lord do You speak this parable unto us, or also unto all? And the Lord said, Who then is the faithful and wise steward, whom his lord shall set over his household, to give the portion of food in its season? Blessed is that servant, whom his lord at his coming shall find so doing. Of a truth I say unto you, that he will appoint him over all that he has. But if that servant say in his heart, My lord delays his coming, and begin to beat the men servants and female servants, and to eat and drink, and be drunken: the lord of that servant shall come in a day that he expects not, and at an hour of which he is not aware, and will cut him asunder, and give him a portion with the unbelievers. And that servant who knew his lord's will, and did it not, neither prepared according to his will, shall be beaten with many stripes. But He who knew it not, and did things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will require the more.
IT is a good and saving thing for us to direct the penetrating glance of the mind unto the words of God. For it is written of the words which God speaks, "Who is wise, and he will understand them? or prudent, and he will know their meaning?" For simply to hear, and receive the spoken word in the ear, is common to all men, both to the wise, and to those who are not so: but the habit of penetrating deep into profitable thoughts is found only with those who are truly wise. Let us therefore ask this of Christ: let us imitate the blessed Peter, that chosen disciple, that faithful steward and true believer; who, when he had heard Christ say somewhat highly advantageous for their benefit, prayed that it might be explained to him, and did not allow it to pass by, because he had not as yet clearly understood it. For he said, "Lord, speak You this parable unto us, or also unto all? Is it, he asks, a general law, and |430 one that appertains in equal measure to all, or is it fitting for those only who are superior to the rest? What then was it which troubled the wise disciple, or what led him to wish to learn things such as this from Christ? This point then we will first discuss.
There are then some commandments which befit those who have attained to apostolic dignities, or possess a more than ordinary knowledge, and the higher spiritual virtues; while others belong to those in an inferior station. And that this is true, and according to my words, we may see from what the blessed Paul wrote unto certain of his disciples, "I have given you milk to drink, and not meat: for you were not as yet strong enough, nor even yet could you bear it." "For solid food belongs to them that are full grown, who by reason of perfectness have the senses of the heart exercised for the discerning of good and evil." For just, for instance, as very heavy burdens can be carried by persons of a very powerful frame, to which men of weaker stature are unequal, so those of a vigorous mind may justly be expected to fulfil the weightier and more excellent commands among those which become the saints; while such as are, so to speak, simple, and quite easy, and free from all difficulty, suit those who have not yet attained to this spiritual strength. The blessed Peter therefore, considering with himself the force of what Christ had said, rightly asked, which of the two was meant; whether the declaration referred to all believers, or only to them; that is, to those who had been called to the discipleship, and especially honoured by the grant of apostolic powers?
And what is our Lord's reply? He makes use of a clear and very evident example, to show that the commandment especially belongs to those who occupy a more dignified position, and have been admitted into the rank of teachers. "For who, He says, is the faithful and wise servant, whom his lord will set over his household, to give the allowance of food at its |431 season," 'Let us suppose, He says, a householder; who being about to go upon a journey,, has entrusted to one of his faithful slaves the charge of all his house, to give his household, that is, his servants, their allowance of corn at its due season. When therefore, He says, he shall return, if on coming to his house he shall find him so doing as he commanded, very blessed shall that servant be. For he will set him, He says, over all that he has. But if he be neglectful and indolent, and take pleasure in oppressing his fellow-servants, eating and drinking, and given up to self-indulgent voluptuousness, he will be cut asunder, that is, will have to bear the severest punishment, when his lord shall come to him in a day that he expects not, and at an hour of which he is not aware.'
Such then is the simple and plain meaning of the passage: but if we now fix our mind accurately upon it, we shall see what is signified by it, and how useful it is for their benefit who have been called to the apostleship, to the office, that is, of teacher. The Saviour has ordained as stewards, so to speak, over his servants;----that is, over those who have been won by faith to the acknowledgment of His glory;----men faithful and of great understanding, and well instructed in the sacred doctrines. And He has ordained them, commanding them to give their fellow-servants their allowance of food; and that not simply and without distinction, but rather at its proper season: by which is meant such food, I mean spiritual food, as is sufficient and fitting for each individual. For it is not fitting to address simply to all who have believed in Christ instruction upon all points; for it is written, "With knowledge learn the souls of your flock." For very different is the way in which we establish in the paths of truth one who has but just now become a disciple, using simple teaching, in which there is nothing profound nor difficult to understand, counselling him to escape from the error of polytheism, and fittingly persuading him to discern by the beauty of things created, the universal Creator and Artificer, Who is One by nature, and verily God: from the way in which we instruct those who are more confirmed in mind, and able to understand what is the height and depth, and what the length and breadth, of the definitions of |432 the supreme Godhead. For as we have already said, " Solid meat belongs to them that are full grown."
Whoever therefore shall wisely in due season, and according to their need, divide to his fellow-servants their portion, that is, their food, very blessed shall he be, according to the Saviour's word. For he shall be counted worthy of still greater things, and shall receive a suitable recompense for his fidelity. "For he will set him, He says, over all that he has." And this the Saviour has elsewhere taught us, where praising the active and faithful servant, He said, "O good and faithful servant, you have been faithful over few things, I will set you over many things: enter into the joy of your lord."
But if, He says, neglecting the duty of being diligent and faithful, and despising watchfulness in these things as superfluous, he let his mind grow intoxicated with worldly cares, and is seduced into improper courses, dragging by force, and oppressing those who are subject to him, and not giving them their portion, in utter wretchedness shall he be. For this I think, and this only, is the meaning of his being cut asunder. "And his portion too," He says, "shall be with the unbelievers." For whosoever has done wrong to the glory of Christ, or ventured to think slightingly of the flock entrusted to his charge, differs in no respect whatsoever from those who know Him not: and all such persons will justly be counted among those who have no love for Him. For Christ even once said to the blessed Peter, " Simon, son of Jonah, do you love Me? feed My sheep; feed My lambs." If therefore he who feeds his flock loves it, then of course he that neglects it, and leaves the flock that has been entrusted to him without oversight, hates it: and if he hate it he will be punished, and be liable to the condemnation pronounced upon the unbelievers, as being convicted by the very facts of being negligent and contemptuous. Such was he who received the talent to trade with in things spiritual, and did not do so, but on the contrary brought that which had been given him without increase, saying, "Lord, I knew that you are a hard man, that you reap where others have sown, and gather whence others have scattered; and I was afraid, and hid the talent: lo! you have what is yours." But those who had |433 received the five talents, or even yet more, and laboured and loved service, were honoured with glorious dignities. For they heard, the one of them, "Be you over ten," and the other, "Be you over five cities:" while that contumelious and slothful servant suffered the severest condemnation. To be negligent therefore in discharging the duties of the ministry is everywhere dangerous, or rather, brings upon men perdition: but to perform them with unwearying zeal earns for us life and glory. And this means to discourse to our fellow servants correctly and without error the things which relate to God, and whatsoever is able to benefit them in attaining both to the knowledge and the ability to walk uprightly. And the blessed Paul [Peter] also writes to certain persons, "Feed the flock of God which is among you, that when the Chief Shepherd shall appear, you may receive your reward." And as knowing that slothfulness is the door of perdition, he again said, "Woe is me, if I preach not."
And that bitter and inevitable punishment is threatened against those who are slothful in this duty, the Saviour immediately showed, by adding to what had been already said two examples one after the other. "For the servant," He says, "who knew his master's will, and did it not, neither prepared according to his will, shall be beaten with many stripes: but he who knew it not, and did things worthy of stripes, shall be beaten with few stripes." Now the guilt is indisputable in the case of him who knew his master's will, but afterwards neglected it, and did nothing that was fitting, and which it was his duty to do. For it is manifest contumely, and therefore the many stripes. But for what reason were the few stripes inflicted on him who neither knew nor did his master's will? For some one, for instance, may say, How can he who knew it not be guilty? The reason is, because he would not know it, although it was in his power to learn. But if he who is. entirely ignorant of it does not escape from anger, because when it was his duty to know he neglected the means of learning, what plea can deliver him from justly bearing many stripes, who knew, and disregarded it? "For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will require the more." |434
Very severe therefore is the condemnation of those who teach. And this Christ's disciple shows us, saying, "Let there not be many teachers among you, my brethren, knowing that we shall receive the greater condemnation." For abundant is the bestowal of spiritual gifts upon those who are the chiefs of the people: for so the wise Paul also somewhere wrote to the blessed Timothy; "The Lord shall give you wisdom in every thing." And, "Despise not the gift that is in you, which was given you by the laying on of my hands." From such as these then, the Saviour of all, in that He has given them much, requires much in return. And what are the virtues He requires? Constancy in the faith; correctness in teaching; to be well grounded in hope; unwavering in patience; invincible in spiritual strength; cheerful and brave in every more excellent achievement: that so we may be examples to others of the evangelic life. For if we will thus live, Christ will bestow upon us the crown; by Whom and with Whom, to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen. |435
TABLE OF CONTENTS
PAGE 1 VESPERS
PAGE 12 MATINES
PAGE 19 PAULINE EPISTLE
PAGE 32 CATHOLICON
PAGE 32 EPRAXIS
PAGES 39-49 DIVINE LITURGY GOSPEL