THURSDAY 19 TOOBA 1727
ALL
http://www.4shared.com/file/152769586/d4ddcc5a/Monday_the_16th_of_November_2009.html
Vespers gospel text from Matthew 10 : 24 - 33
24 The disciple is not above his master, nor the servant above his lord.
25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.
29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
30 But the very hairs of your head are all numbered.
31 Fear ye not therefore, ye are of more value than many sparrows.
32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
Explanation by saint John Chrysostom
Homily XXXIV.
Matt. X. 23.
“But when they persecute you in this city, flee ye into the other; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of Man be come.”
Having spoken of those fearful and horrible things, enough to melt very adamant, which after His cross, and resurrection, and assumption, were to befall them, He directs again His discourse to what was of more tranquil character, allowing those whom He is training to recover breath, and affording them full security. For He did not at all command them, when persecuted, to close with the enemy, but to fly. That is, it being so far but a beginning, and a prelude, He gave His discourse a very condescending turn. For not now of the ensuing persecutions is He speaking, but of those before the cross and the passion. And this He showed by saying, “Ye shall not have gone over the cities of Israel, till the Son of Man be come.” That is, lest they should say, “What then, if when persecuted we flee, and there again they overtake us, and drive us out?”—to destroy this fear, He saith, “Ye shall not have gone round Palestine first, but I will straightway come upon you.”
And see how here again He doeth not 222 away with the terrors, but stands by them in their perils. For He said not, “I will snatch you out, and will put an end to the persecutions;” but what? “Ye shall not have gone over the cities of Israel, till the Son of Man be come.” Yea, for it sufficed for their consolation, simply to see Him.
But do thou observe, I pray thee, how He doth not on every occasion leave all to grace, but requires something also to be contributed on their part. “For if ye fear,” saith He, “flee,” for this He signified by saying, “flee ye,” and “fear not.”1438And He did not command them to flee at first, but when persecuted to withdraw; neither is it a great distance that He allows them, but so much as to go about the cities of Israel.
Then again, He trains them for another branch of self-command; first, casting out all care for their food: secondly, all fear of their perils; and now, that of calumny. Since from that first anxiety He freed them, by saying, “The workman is worthy of his hire,”1439and by signifying that many would receive them; and from their distress about their dangers, by saying, “Take no thought how or what ye shall speak,” and, “He that endureth unto the end, the same shall be saved.”1440
But since withal it was likely that they should also bring upon themselves an evil report, which to many seems harder to bear than all; see whence He comforts them even in this case, deriving the encouragement from Himself, and from all that had been said touching Himself; to which nothing else was equal. For as He said in that other place, “Ye shall be hated of all men,” and added, “for my name’s sake,” so also here.
And in another way He mitigates it, joining a fresh topic to that former. What kind of one then is it?
“The disciple,” saith He, “is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of His household? Fear them not therefore.”1441
See how He discovers Himself to be the Lord and God and Creator of all things. What then? Is there not any disciple above his Master, or servant above his Lord?1442So long as he is a disciple, and a servant, he is not, by the nature of that honor. For tell me not here of the rare instances, but take the principle from the majority. And He saith not, “How much more His servants,” but “them of His household,” to show how very near He felt them to be to Him.1443And elsewhere too He said, “Henceforth I call you not servants; ye are my friends.”1444And He said not, If they have insulted the Master of the house, and calumniated Him; but states also the very form of the insult, that they “called Him Beelzebub.”
Then He gives also another consolation, not inferior to this: for this indeed is the greatest; but because for them who were not yet living strictly, there was need also of another, such as might have special power to refresh them, He states it likewise. And the saying seems indeed in form to be an universal proposition, nevertheless not of all matters, but of those in hand only, is it spoken. For what saith He?
“There is nothing covered, that shall not be revealed; nor hid, that shall not be known.”1445Now what He saith is like this. It is indeed sufficient for your encouragement, that I also shared with you in the same reproach; I who am your Master and Lord. But if it still grieve you to hear these words, consider this other thing too, that even from this suspicion ye will soon be released. For why do ye grieve? At their calling you sorcerers and deceivers? But wait a little, and all men will address you as saviors, and benefactors of the world. Yea, for time discovers all things that are concealed, it will both refute their false accusation, and make manifest your virtue. For when the event shows you saviors, and benefactors, and examples of all virtue, men will not give heed to their words, but to the real state of the case; and they will appear false accusers, and liars, and slanderers, but ye brighter than the sun, length of time revealing and proclaiming you, and uttering a voice clearer than a trumpet, and making all men witnesses of your virtue. Let not therefore what is now said humble you, but let the hope of the good things to come raise you up. For it cannot be, that what relates to you should be hid.
2. Then, having rid them of all distress, and fears, and anxiety, and set them above men’s reproaches, then, and not till then, He seasonably discourses to them also of boldness in their preaching.
For, “What I tell you,” saith He, “in darkness, that speak ye in light; and what ye have heard in the ear, that preach ye1446upon the housetops.”1447
Yet it was not at all darkness, when He was saying these things; neither was He dis 223 coursing unto them in the ear; but He used a strong figure, thus speaking. That is, because He was conversing with them alone, and in a small corner of Palestine, therefore He said, “in darkness,” and “in the ear;” contrasting the boldness of speech, which He was hereafter to confer on them, with the tone of the conversation which was then going on. “For not to one, or two, or three cities, but to the whole world ye shall preach,” saith He, “traversing land and sea, the inhabited country, and the desert; to princes alike and tribes, to philosophers and orators, saying all with open face,1448and with all boldness of speech.” Therefore, He said, “On the house tops,” and, “In the light,” without any shrinking, and with all freedom.
And wherefore said He not only, “Preach on the housetops,” and “Speak in the light,” but added also, “What I tell you in darkness,” and “What ye hear in the ear”? It was to raise up their spirits. As therefore when He said, “He that believeth on me, the works that I do shall he do also, and greater works than these shall he do;”1449even so here too, to signify that He will do it all by them, and more than by Himself, He inserted this. For “the beginning indeed,” saith He, “I have given, and the prelude; but the greater part it is my will to effect through you.” Now this is the language of one not commanding only, but also declaring beforehand what was to be, and encouraging them with His sayings, and implying that they should prevail over all, and quietly also removing1450again their distress at the evil report. For as this doctrine, after lying hid for a while, shall overspread all things, so also the evil suspicion of the Jews shall quickly perish.
Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what saith He? “Fear not them which kill the body, but are not able to kill the soul.”1451Seest thou how He set them far above all things, persuading them to despise not anxiety only and calumny, dangers and plots, but even that which is esteemed of all things most terrible, death? And not death alone, but by violence too? And He said not, “ye shall be slain,” but with the dignity that became Him, He set this before them, saying, “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him1452which is able to destroy both soul and body in hell;” bringing round the argument, as He ever doth, to its opposite. For what? is your fear, saith He, of death? and are ye therefore slow to preach? Nay for this very cause I bid you preach, that ye fear death: for this shall deliver you from that which is really death. What though they shall slay you? yet over the better part they shall not prevail, though they strive ten thousand ways. Therefore He said not, “Who do not kill the soul,” but, who “are not able to kill.” For wish it as they may, they shall not prevail. Wherefore, if thou fear punishment, fear that, the more grievous by far.
Seest thou how again He doth not promise them deliverance from death, but permits them to die, granting them more than if He had not allowed them to suffer it? Because deliverance from death is not near so great as persuading men to despise death. You see now, He doth not push them into dangers, but sets them above dangers, and in a short sentence fixes in their mind the doctrines that relate to the immortality of the soul, and having in two or three words implanted a saving doctrine, He comforts them also by other considerations.
Thus, lest they should think, when killed and butchered, that as men forsaken they suffered this, He introduces again the argument of God’s providence, saying on this wise: “Are not two sparrows sold for a farthing? And one of them shall not fall into a snare1453without your Father. But the very hairs of your head are all numbered.”1454“For what is viler than they?” saith He; “nevertheless, not even these shall be taken without God’s knowledge.” For He means not this, “by His operation they fall,” for this were unworthy of God; but, “nothing that is done is hid from Him.” If then He is not ignorant of anything that befalls us, and loves us more truly than a father, and so loves us, as to have numbered our very hairs; we ought not to be afraid. And this He said, not that God numbers our hairs, but that He might indicate His perfect knowledge, and His great providence over them. If therefore He both knows all the things that are done, and is able to save you, and willing; whatever ye may have to suffer, think not that as persons forsaken ye suffer. For neither is it His will to deliver you from the terrors, but to persuade you to despise them, since this is, more than anything, deliverance from the terrors.
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3. “Fear ye not therefore; ye are of more value than many sparrows.”1455Seest thou that the fear had already prevailed over them? Yea, for He knew the secrets of the heart; therefore He added, “Fear them not therefore;” for even should they prevail, it will be over the inferior part, I mean, the body; which though they should not kill, nature will surely take with her and depart. So that not even this depends on them, but men have it from nature. And if thou fear this, much more shouldest thou fear what is greater, and dread “Him who is able to destroy both soul and body in hell.” And He saith not openly now, that it is Himself, “Who is able to destroy both soul and body,” but where He before declared Himself to be judge, He made it manifest.
But now the contrary takes place: Him, namely, who is able to destroy the soul, that is, to punish it, we fear not, but those who slay the body, we shudder at. Yet surely while He together with the soul punishes the body also, they cannot even chasten the body, much less the soul: and though they chasten it ever so severely, yet in that way they rather make it more glorious.
Seest thou how He signifies the conflicts to be easy? Because in truth, death did exceedingly agitate their souls, inspiring terror for a time, for that it had not as yet been made easy to overcome, neither had they that were to despise it partaken of the grace of the Spirit.
Having, you see, cast out the fear and distress that was agitating their soul; by what follows He also encourages them again, casting out fear by fear; and not by fear only, but also by the hope of great prizes; and He threatens with much authority, in both ways urging them to speak boldly for the truth; and saith further,
“Whosoever therefore shall confess me before men, him1456will I also confess before my Father which is in Heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in Heaven.”1457
Thus not from the good things only, but also from the opposites, doth He urge them; and He concludes with the dismal part.
And mark His exact care; He said not “me,” but “in me,” implying that not by a power of his own, but by the help of grace from above, the confessor makes his confession. But of him that denies, He said not, “in me,” but “me;” for he having become destitute of the gift, his denial ensues.
“Why then is he blamed,” one may say, “if being forsaken, he denies?” Because the being forsaken is the fault of the forsaken person himself.
But why is He not satisfied with the faith in the mind, but requires also the confession with the mouth? To train us up to boldness in speech, and a more abundant love and determination, and to raise us on high. Wherefore also He addresses Himself to all. Nor doth He at all apply this to the disciples only in person, for not them, but their disciples too, He is now rendering noble hearted. Because he that hath learnt this lesson will not only teach with boldness, but will likewise suffer all things easily, and with ready mind. This at any rate brought over many to the apostles, even their belief in this word. Because both in the punishment the infliction is heavier, and in the good things the recompense greater. I mean, whereas he that doeth right hath the advantage in time,1458and the delay of the penalty is counted for gain by the sinner: He hath introduced an equivalent, or rather a much greater advantage, the increase of the recompenses. “Hast thou the advantage,” saith He, “by having first confessed me here? I also will have the advantage of thee, by giving thee greater things, and unspeakably greater; for I will confess thee there.” Seest thou that both the good things and the evil things are there to be dispensed? Why then hasten and hurry thyself? and why seek thy rewards here, thou who art “saved by hope?”1459Wherefore, whether thou hast done anything good, and not received its recompense here, be not troubled (for with increase, in the time to come, the reward thereof awaits thee): or whether thou hast done any evil, and not paid the penalty, be not easy; for there will vengeance receive thee, if thou turn not and amend.
But if thou believe it not, from the things here form thy conjecture about things to come also. Why, if in the season of the conflicts they that confess are so glorious, imagine what they will be in the season of the crowns. If the enemies here applaud, how shall that tenderest of all fathers fail to admire and proclaim thee? Yea, then shall we have both our gifts for the good, and our punishments for the evil. So that such as deny shall suffer harm, both here and there; 225 here living with an evil conscience, though they were never to die, they shall be surely dead; and there, undergoing the last penalty: but the other sort will profit both here and there, both here making a gain of their death, and in this way becoming more glorious than the living, and there enjoying those unspeakable blessings.
God then is in no wise prompt to punish only, but also to confer benefits; and for this last more than for the first. But why hath He put the reward once only, the punishment twice? He knows that this would be more apt to correct us. For this cause when He had said, “Fear Him which is able to destroy both soul and body in hell,” He saith again, “Him will I also deny.” So doth Paul also, continually making mention of hell.
Thus we see that He, having by all ways trained on His scholar (both by opening Heaven to him, and by setting before him that fearful judgment-seat, and by pointing to the amphitheatre of angels, and how in the midst of them the crowns shall be proclaimed, which thing would thenceforth prepare the way for the word of godliness to be very easily received); in what follows, lest they grow timid and the word be hindered, He bids them be prepared even for slaughter itself; to make them aware that such as continue in their error, will have to suffer (among other things) for plotting against them.
4. Let us therefore despise death, although the time be not come that requires it of us; for indeed it will translate us to a far better life. “But the body decays.” Why, on this account most especially we ought to rejoice, because death decays, and mortality perishes, not the substance of the body. For neither, shouldest thou see a statue being cast, wouldest thou call the process destruction, but an improved formation. Just so do thou reason also concerning the body, and do not bewail. Then it were right to bewail, had it remained in its chastisement.
“But,” saith one, “this ought to take place without the decay of our bodies; they should continue entire.” And what would this have advantaged either the living or the departed? How long are ye lovers of the body? How long are ye rivetted to the earth and gaping after shadows? Why, what good would this have done? or rather, what harm would it not have done? For did our bodies not decay, in the first place the greatest of all evils, pride, would have continued with many. For if even while this is going on, and worms gushing out, many have earnestly sought to be gods; what would not have been the result did the body continue?
In the second place, it would not be believed to be of earth; for if, its end witnessing this, some yet doubt; what would they not have suspected if they did not see this? Thirdly, the bodies would have been excessively loved; and most men would have become more carnal and gross; and if even now some cleave to men’s tombs and coffins, after that themselves have perished, what would they not have done, if they had even their image preserved? Fourthly, they would not have earnestly desired the things to come. Fifthly, they that say the world is eternal, would have been more confirmed, and would have denied God as Creator. Sixthly, they would not have known the excellence of the soul, and how great a thing is the presence of a soul in a body. Seventhly, many of them that lose their relations would have left their cities, and have dwelt in the tombs, and have become frantic, conversing continually with their own dead. For if even now men form to themselves images, since they cannot keep the body (for neither is it possible, but whether they will or no it glides and hurries from them), and are rivetted to the planks of wood; what monstrous thing would they not then have devised? To my thinking, the generality would have even built temples for such bodies, and they that are skilled in such sorceries would have persuaded evil spirits to speak through them; since at least even now, they that venture on the arts of necromancy attempt many things more out of the way than these. And how many idolatries would not have arisen from hence? when men even after the dust and ashes, are yet eager in those practices.
God therefore, to take away all our extravagances, and to teach us to stand off from all earthly things, destroys the bodies before our eyes. For even he that is enamored of bodies, and is greatly affected at the sight of a beautiful damsel, if he will not learn by discourse the deformity of that substance, shall know it by the very sight. Yea, many of the like age with her whom he loves, and oftentimes also fairer, being dead, after the first or second day, have emitted an ill savor, and foul matter, and decay with worms. Imagine then what sort of beauty thou lovest, and what sort of elegance has power so to disturb thee. But if bodies did not decay, this would not be well known: but as evil spirits run unto men’s graves, so also many of our lovers, continually sitting by the tombs, would have received evil spirits in their soul, and would quickly have perished in this grievous madness.
But as it is, together with all other things 226 this also comforts the soul, that the form is not seen: it brings men to forgetfulness of their affliction. Indeed, if this were not so, there would be no tombs at all, but thou wouldest see our cities having corpses instead of statues, each man desiring to look upon his own dead. And much confusion would arise hence, and none of the ordinary sort would attend to his soul, nor would give room to the doctrine of immortality to enter in: and many other things too, more shocking than these, would have resulted, which even to speak of were unseemly. Wherefore it decays presently, that thou mightest see unveiled the beauty of the soul. For if she be the procurer of all that beauty and life, much more excellent must she herself be. And if she preserve that which is so deformed and unsightly, much more herself.
5. For it is not the body wherein the beauty lies, but the expression,1460and the bloom which is shed over its substance by the soul. Now then, I bid thee love that which makes the body also to appear such as it is. And why speak I of death? Nay even in life itself, I would have thee mark how all is hers that is beautiful. For whether she be pleased, she showers roses over the cheeks; or whether she be pained, she takes that beauty, and involves it all in a dark robe. And if she be continually in mirth, the body improves in condition; if in grief, she renders the same thinner and weaker than a spider’s web; if in wrath, she hath made it again abominable and foul; if she show the eye calm, great is the beauty that she bestows; if she express envy, very pale and livid is the hue she sheds over us; if love, abundant the gracefulness she at once confers. Thus in fact many women, not being beautiful in feature, have derived much grace from the soul; others again of brilliant bloom, by having an ungracious soul, have marred their beauty. Consider how a face that is pale grows red, and by the variation of color produces great delight, when there is need of shame and blushing. As, on the other hand, if it be shameless, it makes the countenance more unpleasing than any monster.
For nothing is fairer, nothing sweeter than a beauteous soul. For while as to bodies, the longing is with pain, in the case of souls the pleasure is pure and calm. Why then let go the king, and be wild about the herald? Why leave the philosopher, and gape after his interpreter? Hast thou seen a beautiful eye? acquaint thyself with that which is within; and if that be not beautiful, despise this likewise. For surely, didst thou see an ill-favored woman wearing a beautiful mask, she would make no impression on thee: just as on the other hand, neither wouldest thou suffer one fair and beautiful to be disguised by the mask, but wouldest take it away, as choosing to see her beauty unveiled.
This then I bid thee do in regard of the soul also, and acquaint thyself with it first; for this is clad with the body instead of a mask; wherefore also that abides such as it is; but the other, though it be mishapen, may quickly become beautiful. Though it have an eye that is unsightly, and harsh, and fierce, it may become beautiful, mild, calm, sweet-tempered, gentle.
This beauty therefore let us seek, this countenance let us adorn; that God also may “have pleasure in our beauty,”1461and impart to us of His everlasting blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
Texte des vêpres
du 16 Novembre 2009
le 7 Hatour 1726
fr
Matthieu 10 :24-33
24 Le disciple n’est pas plus que le maître, ni le serviteur plus que son seigneur.
25 Il suffit au disciple d’être traité comme son maître, et au serviteur comme son seigneur. S’ils ont appelé le maître de la maison Béelzébul, à combien plus forte raison appelleront–ils ainsi les gens de sa maison !
26 Ne les craignez donc point ; car il n’y a rien de caché qui ne doive être découvert, ni de secret qui ne doive être connu.
27 Ce que je vous dis dans les ténèbres, dites–le en plein jour ; et ce qui vous est dit à l’oreille, prêchez–le sur les toits.
28 Ne craignez pas ceux qui tuent le corps et qui ne peuvent tuer l’âme ; craignez plutôt celui qui peut faire périr l’âme et le corps dans la géhenne.
29 Ne vend–on pas deux passereaux pour un sou ? Cependant, il n’en tombe pas un à terre sans la volonté de votre Père.
30 Et même les cheveux de votre tête sont tous comptés.
31 Ne craignez donc point : vous valez plus que beaucoup de passereaux.
32 C’est pourquoi, quiconque me confessera devant les hommes, je le confesserai aussi devant mon Père qui est dans les cieux ;
33 mais quiconque me reniera devant les hommes, je le renierai aussi devant mon Père qui est dans les cieux.
Explication par saint Jean Chrysostome
HOMÉLIE XXXIV
ALORS DONC QU’ILS VOUS PERSÉCUTERONT DANS UNE VILLE, FUYEZ DANS UNE AUTRE. JE VOUS DIS EN VÉRITÉ QUE VOUS N’AUREZ PAS ACHEVÉ DE PARCOURIR TOUTES LES VILLES D’ISRAËL, QUE LE FILS DE L’HOMME NE SOIT VENU. » (CHAP. X, 23, JUSQU’AU VERSET 34)
ANALYSE
1. Le Christ propose son exemple à ses apôtres pour leur apprendre à supporter courageusement les injures.
2. Si nous le voulons, nous ne serons pas vaincus.
3. Celui qui confesse Jésus-Christ, le fait par la force que lui châtiments. Dieu dispense plus volontiers les biens que les châtiments.
4. Des maux qui s’ensuivraient si les corps ne se corrompaient point après la mort.
5. Rien de plus beau qu’une belle âme.
l. Après tant de prédictions pleines de terreur que Jésus-Christ vient de faire à ses apôtres, prédictions qui pouvaient abattre les coeurs les plus fermes, après ce déluge de maux qui devait fondre sur eux, lorsqu’après être mort sur une croix, leur Maître serait ressuscité et monté au ciel, il passe à des choses moins pénibles et moins dures, pour donner lieu à ses nouveaux soldats de reprendre un peu leurs esprits, et pour les rassurer contre la crainte. Car il ne leur commande pas d’aller attaquer eux-mêmes et d’irriter leurs persécuteurs, mais de les fuir.
Comme ils étaient faibles et qu’ils ne faisaient que débuter dans l’apostolat, il use d’une grande condescendance. Il ne leur parle point encore des persécutions qui devaient suivre sa passion, mais seulement de celles qui la devaient précéder. Il marque cela formellement lorsqu’il dit: « Je vous dis en vérité que vous n’aurez pas achevé de parcourir toutes les villes d’Israël, que le Fils de l’homme ne soit venu. » Il semble qu’il les veuille prévenir et les empêcher de dire : Mais si, lorsque nous aurons fui d’une ville dans une autre, nos persécuteurs nous y viennent encore chercher, que devrons-nous faire? Il les délivre de cette crainte en les assurant qu’ils n’auraient point achevé de parcourir toutes les villes de la Judée « avant que le Fils de l’homme soit venu. »
Il est remarquable aussi que Jésus-Christ ne veut point dispenser ses disciples de souffrir, mais qu’il leur promet seulement de les assister dans leurs périls et dans leurs travaux, Il ne leur dit pas : Je vous retirerai de toutes ces persécutions, mais: « Vous n’aurez u point achevé de parcourir toutes les villes « d’Israël, que le Fils de l’homme ne soit venu. »Je viendrai, leur dit-il, parce que sa seule vue leur suffisait pour les consoler de toutes leurs peines.
Considérez aussi comment il ne laisse pas tout faire à sa grâce; mais qu’il veut que ses apôtres travaillent, et qu’ils contribuent de leur part. Si vous craignez, leur dit-il, fuyez et ne craignez plus. Il ne leur commande pas de fuir les premiers et de leur propre mouvement, mais d’attendre qu’on les y force, et de se retirer lorsqu’on les y oblige. Il ne leur donne pas même une grande étendue de terre pour y chercher leur sûreté, mais seulement les pays de la Judée.
Il les excite ensuite à pratiquer encore une autre vertu. Après les avoir dégagés du soin de la nourriture; après les avoir délivrés de la crainte des périls, il les fortifie maintenant contre les médisances et les calomnies. Il les a dégagés de tous les soins qu’apporte la nourriture, en leur disant : « Celui qui travaille mérite qu’on le nourrisse, » en les assurant que plusieurs les recevraient chez eux. Il leur (280) a ôté la crainte des périls lorsqu’il leur a dit : « Ne vous mettez point en peine de ce que vous direz ou comment vous répondrez; » et en les assurant que « celui-là sera sauvé «qui persévérera jusqu’à la fin. » Mais parce qu’il prévoyait qu’ils passeraient ‘pour des méchants et des séducteurs, ce qui paraît à quelques-uns la chose du monde la plus insupportable, il les fortifie contre cette crainte par son exemple, en les faisant ressouvenir de ce qu’on avait dit contre lui, ce qui était la plus grande consolation que ce divin Maître pût laisser à ses disciples. Ainsi comme lorsqu’il leur avait dit auparavant: « Tout le monde vous haïra, » il ajoute aussitôt : « à cause de « mon nom; » il les console ici de même, mais en ajoutant une nouvelle raison. Voici ce qu’il dit : « Le disciple n’est pas plus que le maître, ni l’esclave plus que son seigneur (24). C’est assez pour un disciple d’être comme son maître, et pour un esclave d’être comme son seigneur. S’ils ont appelé le père de famille Béelzébub, combien plutôt traiteront-ils de même ceux de sa maison (25)? » Il fait voir clairement dans ces paroles qu’il est Dieu, et Créateur de toutes choses. Quoi donc! me direz-vous, n’y a-t-il jamais de disciple qui soit plus grand que son maître, ni d’esclave qui soit plus estimable-que son seigneur? Non, le disciple en tant que disciple, l’esclave en tant qu’esclave n’est jamais plus grand que son maître selon l’ordre naturel des choses. Ne me citez pas ici quelques exceptions fort rares, raisonnez d’après la règle générale.
Remarquez aussi qu’il ne dit pas: « S’ils ont appelé le père de famille Béelzébub, combien plus traiteront-ils de même » ses esclaves? mais ceux de sa maison, usant de ce terme pour montrer l’affection qu’il avait pour eux; comme il fait encore ailleurs en leur disant:
« Vous serez mes amis si vous faites ce que je vous ai commandé; » et: « Je ne vous donnerai plus le nom d’esclaves, mais d’amis. » (Jean, XV, 14, 15.) Il ne leur dit pas en général qu’on a outragé le père de famille, mais il marque en particulier l’injure, en disant qu’on l’a appelé Béelzébub. Il joint à cela une troisième consolation plus grande que les deux premières; parce que, comme ils n’étaient pas encore élevés à une haute vertu, il avait besoin de les exciter par des considérations plus sensibles. C’est ce qu’il fait ici par une sentence qui semble générale et universelle, mais qu’il ne faut entendre néanmoins que du sujet auquel Jésus-Christ l’applique.
« Ne les craignez donc point. Car il n’y a rien de caché qui ne doive être découvert, ni de secret qui ne doive être connu (26). »Il leur dit par là: Il vous doit suffire pour votre consolation que moi, qui suis votre Maître et votre Seigneur, j’ai bien voulu passer le premier, par les mêmes outrages que vous aurez à souffrir. Si cela ne vous, suffit pas pour adoucir votre douleur, considérez au moins que dans peu de temps vous serez délivrés de ces faux soupçons. Car de quoi vous affligez-vous? Est-ce de ce qu’on vous appelle des séducteurs et des imposteurs? mais attendez un peu, et vous verrez tout le monde reconnaître et publier hautement que vous êtes les sauveurs de toute la terre.
Le temps découvre enfin ce qui est le plus caché. Il fera connaître un jour votre innocence, et la malice de ceux qui vous calomnient; Quand on verra par vos actions que vous êtes la lumière du monde, que vous comblez de grâces tous les hommes, et que vous éclaterez en toutes sortes de vertus, on ne s’arrêtera plus alors aux discours de vos calomniateurs; mais on jugera de vous selon la vérité. Vos ennemis passeront publiquement pour des imposteurs, pour des médisants, pour des âmes noires et malignes, et votre vertu sera plus éclatante que le soleil. Votre réputation se répandra et se publiera dans toute la terre, et tous les hommes seront les témoins de vos grandes actions. Ne vous laissez donc pas abattre par les maux que je vous prédis maintenant, mais fortifiez-vous par l’espérance des biens à venir. Car remplissant la mission à laquelle je vous destine, il est impossible que vous demeuriez éternellement dans l’obscurité.
2. Après donc que Jésus-Christ a délivre ses apôtres de toute crainte et de toute inquiétude, et qu’il les a élevés au-dessus de la calomnie, il les porte maintenant à témoigner une grande liberté dans la prédication de l’Evangile.
« Dites dans la lumière ce que je vous dis dans l’obscurité; et prêchez sur le haut des maisons ce qui vous aura été dit à l’oreille (27). » Quoique Jésus-Christ ne dît point ceci aux apôtres dans les ténèbres, et qu’il ne leur parlât point à l’oreille, il use néanmoins de (281) cette expression par une espèce d’hyperbole. Comme il leur parlait à eux seuls, et dans un petit coin de la Judée, il dit qu’il leur parlait dans l’obscurité et à l’oreille, en comparaison de cette liberté qu’il leur devait donner un jour dans la prédication de sa parole. Car tous n’annoncerez pas, dit-il, mon Evangile à une, à deux ou trois villes seulement, mais généralement à toutes les parties du monde; vous traverserez les terres et les mers, les pays habités et inhabités; vous prêcherez devant les rois et devant les peuples; vous enseignerez les philosophes et les orateurs, et vous leur parlerez avec une fermeté et une assurance qui leur donnera de la terreur. Il se sert de ces mots : « Qu’ils prêcheront sur le haut des maisons, et dans la lumière, » pour marquer cette hardiesse sainte avec laquelle ils devaient parler.
Mais ne suffisait-il pas de leur dire : « Prêchez sur le haut des maisons et dans la lumière?» Pourquoi ajoute-t-il: « Ce que je vous ai dit à l’oreille et dans les ténèbres, » sinon pour leur élever l’esprit, et les rendre capables de ses grands desseins? C’est ainsi qu’il leur dit dans saint Jean: « Celui qui croit en moi fera les mêmes oeuvres que je fais, et en fera même de plus grandes. » (Jean, XIV, 1.) Il montre ici de la même manière qu’il ferait tout par eux, et plus encore qu’il n’avait fait par lui-même. J’ai commencé, leur dit-il, j’ai marqué la première trace, et j’ai comme ébauché les choses; mais je veux par vous achever le reste.
Cette parole au reste n’est pas seulement un commandement, c’est encore une prédiction; c’est la parole d’un homme sûr que ce qu’il dit s’accomplira, et qui affirme aux apôtres qu’ils triompheront de toutes les difficultés, et qui, en leur montrant le succès, détruit doucement mais sûrement l’angoisse que leur causait la prévision des calomnies auxquelles ils seraient en butte. Il semble qu’il leur disait : Comme la prédication de l’Evangile, qui jusqu’ici a été cachée et secrète, remplira néanmoins toute la terre; de même ces calomnies que vos ennemis publieront de toutes parts contre vous, se dissiperont bientôt et s’évanouiront comme des songes. Après les avoir ainsi fortifiés, il leur prédit encore de plus grands périls. Mais il leur inspire en même temps un si grand courage, qu’il met leur âme au-dessus de tous les maux.
« Ne craignez point ceux qui tuent le corps et qui ne peuvent tuer l’âme; mais craignez plutôt celui qui peut perdre et le corps et l’âme en les jetant dans l’enfer (28). » Considérez, mes frères, combien Jésus-Christ élève ses disciples, non-seulement au-dessus des soins, des inquiétudes, des périls et des pièges, des médisances et des calomnies, mais au-dessus de la mort même, qui est la chose de toutes la plus terrible, et non-seulement de la mort, mais de la mort la plus sanglante et la plus cruelle. Il ne leur dit point: On vous tuera. Il use d’une expression plus douce et moins effrayante : « Ne craignez point ceux qui tuent le corps et qui ne peuvent tuer l’âme, mais craignez plutôt celui qui peut perdre et le corps et l’âme en les jetant dans l’enfer. »
Il use souvent de cette conduite, et il ménage tellement la pensée des hommes, qu’il leur fait conclure tout le contraire de ce qu’ils croyaient. Vous craignez la mort, leur dit-il, et cette crainte vous fait appréhender de prêcher mon Evangile. Mais c’est au contraire, parce que vous craignez la mort, que vous devez prêcher hardiment, puisqu’il n’y a que cette hardiesse sainte qui vous puisse délivrer de la véritable mort. Vos ennemis vous peuvent tuer, mais quelques efforts qu’ils fassent, ils ne peuvent vous toucher dans la plus noble partie de vous-mêmes. C’est pourquoi il ne dit pas seulement de ces ennemis qu’ils ne tuent point l’âme, mais « qu’ils ne la peuvent tuer, » pour montrer que quand ils le voudraient ils ne le pourraient pas. Si donc vous craignez les tourments des hommes, craignez encore plus ceux dont Dieu vous menace dans l’enfer.
Vous voyez encore ici que Jésus-Christ ne promet point à ses disciples de les délivrer de la mort, et qu’il les abandonne à la violence des hommes; mais qu’il leur promet une grâce plus grande que la délivrance même de la mort, puisque c’est beaucoup plus de persuader à un homme de mépriser la mort, que de le délivrer de la mort. Ainsi Jésus-Christ n’abandonne pas ses apôtres aux périls, mais il leur donne un courage plus grand que tous les périls.
Il établit ici en passant la vérité de l’immortalité de l’âme; et il imprime par ce peu de paroles dans l’esprit de ses disciples une doctrine salutaire qui les devait fortifier contre (282) tous les maux. Mais pour les consoler d’une autre manière, et pour les empêcher de se croire abandonnés de Dieu, en se voyant dans les périls, dans les tourments et dans la mort même, il les instruit encore et les assure de sa providence dans la suite.
« N’est-il pas vrai qu’on a deux passereaux « pour une obole? et néanmoins aucun d’eux « ne tombe sur la terre sans la volonté de « votre père (29). Les cheveux mêmes de votre « tête sont tous comptés (30).» Qu’y a-t-il de plus vil « que ces petits passereaux ? » leur dit-il, et cependant on n’en prend pas un sans que Dieu le sache. II ne dit pas que c’est Dieu qui les fait tomber sur la terre : cela serait trop indigne de la majesté divine; mais il déclare seulement que cela ne se fait point sans sa connaissance. Que si Dieu n’ignore rien de tout ce qui arrive; et s’il vous aime avec encore plus de tendresse que les pères n’aiment leurs enfants, et jusqu’à tenir compte de tous vos cheveux, que devez-vous craindre? Jésus-Christ parle de la sorte, non que Dieu compte effectivement le nombre de leurs cheveux; mais seulement pour faire voir jusqu’où va son soin et sa vigilance sur ceux qui le servent. Puis donc qu’il connaît tout, et qu’il peut et veut vous sauver, lorsque vous souffrirez quelque chose, ne croyez point que ce soit parce qu’il vous abandonne. Car son dessein n’est pas de vous délivrer des maux du corps, mais de vous apprendre à les mépriser, parce que ce ne sont plus des maux quand on les méprise.
3. « Et ainsi ne craignez point: vous valez beaucoup mieux qu’un grand nombre de passereaux (31). » Vous voyez, mes frères, comme il arrête leur crainte. Car il pénétrait le secret de leurs pensées. C’est pourquoi il dit : « Ne les craignez donc point. » S’ils ont quelque avantage sur vous, ce ne sera que sur la plus faible et sur la plus vile partie de vous-mêmes, sur le corps, qui mourrait de lui-même par une mort toute naturelle, si on ne la prévenait par une autre plus glorieuse. Ainsi ce ne seront point proprement vos ennemis qui vous feront mourir : ce sera plutôt la nature qui leur cédera son pouvoir. Que si vous craignez un homme qui a cette puissance, combien devez-vous plus craindre celui qui peut perdre l’âme et le corps, en les jetant dans l’enfer? Il ne dit pas clairement que ce soit lui qui ait cette puissance de perdre l’âme et le corps en les jetant dans l’enfer, mais il est aisé de tirer cette conséquence par ce qui précède, puisqu’il déclare qu’il est le juge du monde.
Cependant, mes frères, nous faisons le contraire de ce que Jésus-Christ nous commande. Nous ne craignons point celui qui peut perdre nos âmes, et nous craignons beaucoup ceux qui peuvent perdre nos corps, quoique Dieu puisse perdre en même temps et l’âme et le corps, et que les hommes soient si éloignés de nuire à l’âme, qu’ils n’ont pas même le pouvoir de punir le corps. Car ils ont beau le déchirer et le mettre en pièces, ils l’honorent au lieu de le punir, et toutes ses peines deviennent sa gloire. C’est ainsi que Jésus-Christ adoucit les travaux auxquels il les destinait. Car la mort leur paraissait encore bien terrible, et elle faisait une grande impression sur leurs esprits, parce que jusqu’alors on ne nous avait point appris à la vaincre, et que ceux qui la devaient mépriser n’avaient pas encore reçu la grâce et l’effusion du Saint-Esprit.
Mais après avoir banni cette frayeur qui les abattait, il les encourage encore dans la suite. Il chasse une crainte par une autre crainte, et il y joint l’espérance d’une grande récompense. Il allie ainsi les menaces avec les promesses, et il se sert de ces moyens opposés pour les encourager à prêcher la vérité avec une liberté apostolique. « Quiconque donc me confessera et me reconnaîtra devant les hommes, je le reconnaîtrai aussi devant mon Père qui est dans le ciel (32). Et « quiconque me renoncera devant les hommes, je le renoncerai aussi devant mon Père qui est dans le ciel (33). » Il n’exhorte pas seulement ses disciples par l’espérance des biens futurs, mais encore par la terreur de ses jugements. L’Evangile ne dit pas proprement Quiconque me confessera; mais « quiconque confessera en moi, » c’est-à-dire, en mon nom, en ma puissance, pour marquer que celui qui fait cette confession ne la fait point par sa propre force, mais par le secours et par la grâce de celui qui confesse. Il dit au contraire de celui qui renonce « Celui qui me renoncera,» et non pas « qui renoncera en moi, » parce qu’il ne renonce qu’étant privé du secours de la grâce.
Vous me direz, peut-être: Pourquoi donc accuse-t-on celui qui renonce Jésus-Christ, (283) puisqu’il ne le fait qu’étant abandonné du secours de Dieu ? C’est parce qu’il n’a été abandonné de Dieu que par sa faute.
Mais pourquoi, me direz-vous, Jésus-Christ ne se contente-t-il pas de la seule foi du coeur?
pourquoi exige-t-il encore cette confession de la bouche? Jésus-Christ le fait pour nous exciter à être courageux et intrépides. Il veut que par cette confession généreuse nous témoignions l’ardeur .de notre charité, et que nous nous élevions au-dessus de tout. C’est pourquoi il parle en général à tout le monde, et il n’adresse point ici son discours seulement à ses apôtres. II ne se contente pas de les rendre généreux, mais il veut que cette même générosité passe dans tous leurs disciples. Aussi celui qui considère bien ces paroles de Jésus-Christ, non-seulement publiera hardiment la vérité, mais il souffrira même de grand coeur tous les maux qui lui en pourront arriver.
C’est la confiance dans ces paroles de Jésus-Christ qui a donné aux apôtres ‘un grand nombre de disciples. Car elles nous font voir que le supplice de ceux qui auront renoncé Jésus-Christ sera effroyable.; comme la récompense de ceux qui l’auront confessé devant les hommes, sera incompréhensible. Plus les souffrances du juste se seront prolongées dans cette confession de Jésus-Christ, plus s’accroîtra pour l’éternité la somme de son bonheur; au contraire le pécheur qui se flatte en ce monde du retard de sa peine, n’y gagnera rien, sinon de la trouver un jour augmentée d’autant plus qu’elle aura été plus retardée. Vous m’avez confessé avec courage, dira Jésus-Christ à l’un, et moi je vous promets aussi une récompense infiniment au-dessus de vos mérites. Car « je vous confesserai devant mon Père. » Et vous qui m’avez renoncé, « je vous renoncerai aussi devant les anges de Dieu. »
Vous voyez donc que c’est pour l’autre vie que Jésus-Christ réserve la dispensation des biens et des maux. Après cela pourquoi vous hâtez-vous? pourquoi vous précipitez-vous? pourquoi cherchez-vous ici votre récompense, vous qui selon saint Paul « êtes sauvé par l’espérance? » (Rom. VIII, 30.) Si vous faites quelque bien dont vous ne receviez ici aucune récompense, ne vous troublez pas, mais réjouissez-vous plutôt de ce qu’on vous en réserve une infiniment plus grande. Si au contraire vous commettez de grands crimes sans en être puni dans cette vie, ne croyez pas pour cela qu’ils demeurent impunis, puisque Dieu vous en châtiera un jour d’une manière terrible, si vous ne prévenez ici sa justice par une patience sincère et par le changement de votre vie.
Si vous ne croyez pas ce que je vous dis, jugez de l’avenir parce que vous voyez tous les jours. Car si la ‘gloire de ceux qui confessent Jésus-Christ est si grande dans ce temps même qui est le temps du combat, quelle pensez. vous qu’elle doive être, lorsque Dieu même les couronnera ? Si dès cette vie même vos ennemis sont contraints de vous huer, combien Dieu vous relèverait-il encore davantage, lui qui vous aime avec plus de tendresse que les meilleurs pères n’aiment leurs infants, lorsque le temps de récompenser les bons et de punir les méchants sera venu? Ceux au contraire qui, renoncent Jésus-Christ en seront punis terriblement dans l’autre monde, et ils le sont déjà dans celui-ci. Ils sont continuellement déchirés par les remords de leur conscience. Pour avoir craint une seule mort, ils meurent cent fois; et au lieu des supplices qui auraient passé en un moment, ils se précipitent dans les éternels.
Mais ceux qui meurent en confessant Jésus-Christ sont heureux en ce monde et en l’autre. Leur mort est un gain puisqu’ils en achètent l’immortalité ; et après s’être acquis ici-bas une gloire qui est plus grande que celle de tous les hommes , ils jouissent dans le ciel d’une félicité qui est ineffable. Car Dieu est toujours prêt à récompenser comme à punir, et il est encore. plus, porté à faire du bien qu’à rendre le mal. Vous me demanderez peut-être
pourquoi Jésus-Christ parle ici deux fois de l’enfer, quoiqu’il ne parle qu’une fois du paradis., Il le fait parce qu’il sait que la crainte des peines arrête bien plus les hommes que l’espérance des biens. C’est pourquoi, après avoir dit: « Craignez celui qui peut perdre le corps et l’âme en les jetant dans l’enfer », il dit encore: « Je le renoncerai devant mon Père. » C’est la conduite que saint Paul a gardée en parlant continuellement des supplices de l’enfer.
Vous voyez, mes frères, comme Jésus-Christ se sert de tout pour fortifier ses disciples. Il leur ouvre le ciel, il les fait descendre jusqu’aux enfers. Il leur représente ce tribunal terrible, cette assemblée redoutable de tous les (284) anges, et cette publique distribution des couronnes immortelles, pour les exciter par ces grands objets, à s’acquitter avec ferveur du ministère de la prédication de sa parole. Et pour empêcher que leur timidité n’arrêtât le progrès de l’Evangile, lorsqu’il se présenterait des maux à souffrir, il veut qu’ils soient -prêts à s’exposer à la mort la plus cruelle, persuadés que leurs travaux auront leur récompense, et que ceux qui les persécutent seront punis, s’ils ne reviennent de leurs égarements.
4. Méprisons donc la mort, mes frères, quoiqu’il ne se présenta pas encore d’occasion de la souffrir, puisqu’elle n’est à notre égard qu’un passage à une meilleure vie. — Mais le corps, dans le tombeau, se réduit en poudre ?— Raison de plus pour se réjouir de. ce que la mort est détruite, de ce que la mortalité, et non la substance de notre corps est anéantie. Quand vous voyez jeter dans la fournaise une statue pour la refondre, vous ne tenez pas le fait pour une destruction, mais pour une restauration avantageuse.
Jugez de même de la destruction de votre corps, et cessez de vous affliger. Si le corps devait toujours demeurer dans cet état pénible où la juste punition de Dieu l’a réduit en cette vie, ce serait alors qu’il faudrait pleurer.
Mais ne serait-il pas plus avantageux, me direz-vous, que nos corps passassent à cette, immortalité sans passer par la corruption et la pourriture? Je ne vois pas, si cela était, quelle utilité en pourraient retirer n les vivants ni les morts. Jusques à quand donc, idolâtres de votre corps, jusques à quand serez-vous ainsi attachés à. la terre? jusques à quand aimerez-vous l’ombre et les ténèbres d’ici-bas ? Car que vous servirait-il que vos corps demeurassent toujours entiers, ou quel désavantage au contraire n’en résulterait pas pour vous?
Si nos corps n’étaient point réduits à cet anéantissement, il s’ensuivrait le plus grand des maux, l’orgueil chez un grand-nombre. Que s’il s’en est trouvé qui ont voulu passer pour des dieux, quoique leurs corps fussent mangés dés vers et consumés de pourriture, que n’auraient-ils point fait s’ils eussent été incorruptibles? D’ailleurs les hommes n’eussent pu croire qu’ils n’eussent été qu’un peu de terre. Nous le voyons maintenant et nous avons peine à le concevoir; combien donc en aurions-nous douté davantage si nous n’en avions pas ce témoignage de nos propres yeux? En troisième lieu les hommes auraient eu une attache bien plus grande pour les corps, et en seraient devenus bien plus charnels et bien plus grossiers. Car s’il s’en trouve encore aujourd’hui qui veulent bien souffrir la puanteur des sépulcres pour se. tenir auprès des personnes qui leur ont été chères durant leur vie, que n’auraient-ils point, fait, si les corps fussent demeurés entiers et incorruptibles après la mort? De plus, si nous n’avions été réduits à cet anéantissement dans cette vie, nous aurions moins désiré la félicité de l’autre. Ceux qui croient aussi que le monde est éternel se seraient servis de l’incorruptibilité de nos corps pour appuyer leur erreur, et pour en conclure que le monde n’aurait point été créé. Nous pouvons ajouter encore que, si le corps n’était entièrement détruit après la mort, nous n’aurions pas assez compris quelle est la vertu de l’âme, et comment c’est elle qui fait tout dans notre corps.
Enfin, si Dieu n’avait disposé les choses de cette manière, il se serait trouvé des personnes tellement possédées de passion pour leurs proches qui seraient morts, qu’abandonnant les villes, ils seraient venus demeurer auprès de leurs tombeaux, pour jouir de la présence de leurs corps, et pour s’entretenir avec eux autant qu’ils pourraient. Car si, maintenant que les corps périssent et se réduisent en cendre, quoi qu’on puisse faire pour les conserver, il y en a néanmoins qui s’attachent tellement à un portrait, et à la seule figure morte de ceux qu’ils aimaient, qu’ils passent leur vie à la regarder; que ne feraient-ils point- s’ils pouvaient conserver et voir devant eux leurs corps tout entiers? Pour moi, je me persuade aisément qu’il s’en serait trouvé qui auraient bâti des temples à ces corps morts, et que, l’art de la magie se mêlant à cette passion furieuse, se serait servi du démon pour faire parler ces morts, comme s’ils eussent été encore vivants, puisque nous voyons aujourd’hui que ceux qu’on appelle nécromanciens entreprennent des choses semblables, et même encore plus criminelles, quoique les corps, après la mort, soient réduits en cendre et en poussière. Et ainsi il ne pourrait naître de cette conservation de nos corps qu’une source d’impiété et d’idolâtrie.
C’est donc pour prévenir tous ces abus et tous ces désordres, c’est pour nous détacher de la terre et pour nous élever au ciel, que Dieu a voulu que nos corps se détruisent et disparaissent (285) aux yeux des hommes. Si celui qui est passionné pour la beauté d’une jeune fille ne peut pas se laisser persuader à la raison, et reconnaître la vanité de ce qu’il estime tant, Dieu veut qu’il en soit convaincu par ses yeux. Il veut qu’il voie tous les jours des femmes du même âge, mieux faites et plus riches que celle qu~il aime, disparaître tout d’un coup, et exhaler une grande puanteur un ou deux jours après leur mort, et être livrées à la corruption, à la pourriture et aux vers. Jugez donc par là, leur dit-il, quelle est cette beauté que vous aimez, et combien est insensée cette passion qui vous possède.
On n’aurait point compris si sensiblement toutes ces choses si l’on n’avait vu les corps se corrompre. Et comme les démons courent aux sépulcres et y font leur demeure ordinaire; ainsi ceux qui auraient été si passionnés pour les corps lorsqu’ils vivaient, les auraient toujours voulu voir après leur mort. Ils auraient habité dans les sépulcres comme les possédés, et devenus bientôt eux-mêmes les sépulcres des démons, ils auraient enfin perdu la vie aussi bien que la raison par une manie si honteuse et si détestable.
5. Outre les autres raisons qui nous peuvent détacher des morts, celle-ci est très-importante, savoir, que la disparition de l’objet aimé et de son image entraîne insensiblement l’oubli de la passion et son extinction complète. Que si le corps ne périssait de la sorte, on verrait aujourd’hui, au lieu de sépulcres et de mausolées, des villes entières pleines non pas de statues, mais de corps morts, chacun désirant de voir celui de la personne qui lui aurait été chère. Il naîtrait de là une horrible confusion. On n’aurait plus aucun soin de l’âme des morts, et on ne voudrait plus même entendre parler de l’immortalité de nos âmes. On verrait de plus beaucoup de désordres encore plus grands que ceux-ci, qu’il est plus utile d’ensevelir dans le silence.
Dieu veut donc que le corps soit détruit en un moment, afin qu’on voie plus clairement la beauté de l’âme. Car si elle a la force de donner toute la vie, et toute la beauté à notre corps, combien doit-elle être et plus vivante et plus belle que le corps? et si elle peut conserver cette chair si fragile et si corrompue, combien plus se conservera-t-elle elle-même? Car le corps n’est beau que par la disposition et par le mouvement de tous ses membres, et par cette couleur vive qui l’anime et qui l’embellit, et c’est l’âme seule qui lui donne cet avantage. Aimez donc votre âme, puisque c’est elle seule qui embellit ce corps que vous aimez tant.
Mais pourquoi me mets-je en peine de vous faire comprendre ce que le corps reçoit de l’âme, par la vue de l’état où il se trouve après la mort, puisque vous le pouvez voir si aisément par ce qui se passe même durant cette vie? Si l’âme est dans la joie, elle la répand aussitôt sur le visage par cette couleur vermeille qui y paraît. Si elle est triste, elle efface cet éclat du teint, et elle défigure tout le visage. Lorsque l’âme est contente et n’a point de soin, le corps est dans une parfaite santé; et lorsqu’elle est inquiète et mélancolique, le corps devient tout sec et tout languissant. Si l’âme est agitée de colère, elle répand un feu sur tout le visage; si elle est dans la paix, elle rend l’oeil doux et serein. Si l’âme est jalouse et envieuse, le visage en devient tout pâle et tout maigre ; si elle a de la bonté et de l’affection, on le voit par l’ouverture même et par la candeur du visage.
C’est pourquoi il est arrivé souvent que des personnes qui n’étaient point belles de figure l’étaient néanmoins par la beauté de leur âme, et que d’autres au contraire qui avaient de beaux traits sont devenues difformes par le déréglement de leurs passions.
Ainsi lorsque la pudeur fait rougir une personne modeste, cette rougeur donne à son visage beaucoup de grâce. Et au contraire lorsque l’impudence empêche une personne de rougir, elle devient laide, quelque agréable qu’elle puisse être, et elle ressemble plus aux bêtes, qu’aux hommes. Tant il est vrai que rien n’est plus beau ni plus attrayant que la pureté de l’âme ! Il n’y a que de la douleur et de l’infamie dans l’amour des corps : il n’y a que de la joie, et qu’une joie toute pure dans l’amour de l’âme. L’âme est la reine, et le corps l’esclave. Pourquoi abandonnez-vous celle qui commande pour admirer celui qui lui obéit? Pourquoi quittez-vous celle qui possède la lumière et la sagesse, pour vous asservir au corps et aux sens qui ne sont que ses organes? Si les yeux d’une personne vous paraissent beaux, considérez l’âme qui, les gouverne. Si cette âme est difforme et déréglée, méprisez ses yeux comme elle-même. Si vous voyiez une personne fort laide couverte d’un (286) voile extrêmement beau, vous ne seriez point touché de la beauté de ce voile. Et si une personne dont on estimerait la beauté était tellement voilée qu’on ne la pût voir, vous souhaiteriez qu’on ôtât ce voile, et qu’on vous permît de la voir. Faites donc la même chose à l’égard de l’âme, qui est couverte du corps comme d’un voile. Quand le corps est difforme, il demeure toujours ce qu’il est; mais l’âme la plus laide peut devenir belle si elle le veut. Elle aurait les yeux difformes, durs et repoussants, qu’elle pourrait en un moment les changer en d’autres, qui seront doux, sereins, paisibles et agréables. Cherchons donc, mes frères, cette beauté intérieure et invisible, afin que nous rendant agréables à Dieu, elle nous ouvre l’entrée en son éternelle gloire, par la grâce et par la miséricorde de Notre-Seigneur Jésus- Christ, à qui est la gloire et l’empire dans tous les siècles des siècles. Ainsi soit-il.
MATINES GOSPEL TEXT FROM MARK 8:34—9:1
34 And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me.
35 For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the gospel’s, the same shall save it.
36 For what shall it profit a man, if he shall gain the whole world, and lose his own soul?
37 Or what shall a man give in exchange for his soul?
38 Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.
1 And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power.
RELATIVE PASSAGES
Matthew 10:32-39
32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.
34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
36 And a man’s foes shall be they of his own household.
37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
38 And he that taketh not his cross, and followeth after me, is not worthy of me.
39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
Matthew 16:24-28
24 Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me.
25 For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it.
26 For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?
27 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.
28 Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
Luke 9:23-27
23 And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
24 For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.
25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels.
27 But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
PAULINE EXPISTLE TEXT FROM ROMANS 8:14-27
ROMANS 8 : 14 – 27
14 For as many as are led by the Spirit of God, they are the sons of God.
15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:
17 And if children, then heirs; heirs of God, and joint–heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.
19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God.
20 For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope,
21 Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.
22 For we know that the whole creation groaneth and travaileth in pain together until now.
23 And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body.
24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?
25 But if we hope for that we see not, then do we with patience wait for it.
26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
27 And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God.
Explanation by saint John Chrysostom
Homily number XIV
Ver. 14. "For as many as are led by the Spirit of God, they are the sons of God."
Now this is again a much greater honor than the first. And this is why he does not say merely, As many as live(4) by the Spirit of God, but, "as many as are led by the Spirit of God," to show that he would have Him use such power over our life as a pilot doth over a ship, or a charioteer over a pair of horses. And it is not the body only, but the soul itself too, that he is for setting under reins of this sort. For he would not have even that independent, but place its authority(5) also under the power of the Spirit. For lest through a confidence in the Gift of the Font they should turn negligent of their conversation after it, he would say, that even supposing you receive baptism, yet if you are not minded to be "led by the Spirit" afterwards, you lose the dignity bestowed upon you, and the preeminence of your adoption. This is why he does not say, As many as have received the Spirit, but, "as many as are led by the Spirit," that is, as many as live up to this all their life long, "they are the sons of God." Then since this dignity was given to the Jews also, for it says, "I said ye are Gods, and all of you children of the Most High" (Ps. 82:6); and again, "I have nourished and brought up children" (Is. 1:2); and so, "Israel is My first-born" (Ex. 4:22); and Paul too says, "Whose is the adoption" (Rom. 9:4)--he next asserts the great difference between the latter and the former honor. For though the names are the same, he means, still, the things are not the same. And of these points he gives a clear demonstration, by introducing a comparison drawn both from the persons so advanced katorqoiuntwn and from what was given them, and from what was to come. And first he shows what they of old had given them. What then was this? "A spirit of bondage:" and so he thus proceeds,
Ver. 15. "For ye have not received the spirit of bondage again to fear."
Then not staying to mention that which stand's in contradistinction to bondage, that is, the spirit of freedom, he has named what is far greater, that of adoption, through which he at the same time brings in the other, saying, "But ye have received the Spirit of adoption."
But this is plain. But what the spirit of bondage may be, is not so plain, and there is need of making it clearer. Now what he says is so far from being clear, that it is in fact very perplexing. For the people of the Jews did not receive the Spirit. What then is his meaning here? It is the letter he giveth this name to, for spiritual it was, and so he called the Law spiritual also, and the water from the Rock, and the Manna. "For they did eat," he says, "of the same spiritual meat, and all drank of the same spiritual drink." (1 Cor. 10:3, 4.) And to the Rock he gives this name, when he says, "For they drank of that spiritual Rock which followed them." Now it is because all the rites then wrought were above nature that he calls them spiritual, and not. because those who then partook of them received the Spirit. And in what sense were those letters, letters of bondage? Set before yourself the whole dispensation, and then you will have a clear view of this also. For recompenses were with them close at hand, and the reward followed forthwith, being at once proportionate, and like a kind of daily ration given to domestic servants, and terrors in abundance came to their height before their eyes, and their purifications concerned their bodies, and their continency extended but to their actions. But with us it is not so, since the imagination even and the conscience getteth purged out. For He does not say, "Thou shalt do no murder," only, but even thou shall not be angry: so too, it is not, "Thou shall not commit adultery," but thou shall not look unchastely. So that it is not to be from fear of present punishment, but out of desire towards Himself, that both our being habitually virtuous, and all our single good deeds are to come. Neither doth he promise a land flowing with milk and honey, but maketh us joint-heir with the Only-Begotten, so making us by every means stand aloof from things present, and promising to give such things especially as are worth the acceptance of men made sons of God, nothing, that is, of a sensible kind or corporeal, but spiritual all of them. And so they, even if they had the name of sons, were but as slaves; but we as having been made free, have received the adoption, and are waiting for Heaven. And with them He discoursed through the intervention of others, with us by Himself. And all that they did was through the impulse of fear, but the spiritual act through a coveting and a vehement desire. And this they show by the fact of their(1) overstepping the commandments. They, as hirelings and obstinate persons, so never left murmuring: but these do all for the pleasing of the Father. So too they blasphemed when they had benefits done them: but we are thankful at being jeoparded; And if there be need of punishing both of us upon our sinning, even in this case the difference is great. For it is not on being stoned and branded and maimed by the priests, as they were, that we are brought round. But it is enough for us to be cast out from our Father's table, and to be out of sight for certain days. And with the Jews the honor of adoption was one of name only, but here the reality followed also, the cleansing of Baptism, the giving of the Spirit, the furnishing of the other blessings. And there are several other points besides, which go to show our high birth and their low condition. After intimating all these then by speaking of the Spirit, and fear, and the adoption, he gives a fresh proof again of having he Spirit of adoption. Now what is this? That "we cry, Abba, Father." And how great this is, the initiated know (St. Cyr. Jer. Cat. 23, § 11, p. 276, O. T.), being with good reason bidden to use this word first in the Prayer of the initiated. What then, it may be said, did not they also call God Father? Dost thou not hear Moses, when he says, "Thou desertedst the God that begot thee?" (Deut. 32:15. LXX.) Dost thou not hear Malachi reproaching them, and saying, that "one God formed you," and there is "one Father of you all?" (Mal. 2:10. LXX.) Still, if these words and others besides are used, we do not find them anywhere calling God by the name, or praying in this language. But we all, priests and laymen, rulers and ruled, are ordered to pray herein. And this is the first language we give utterance to, after those marvellous throes, and that strange and unusual mode of labor. If in any other instances they so called Him, that was only of their own mind. But those in the state of grace do it through being moved by the in-working of the Spirit. For as there is a Spirit of Wisdom, after which they that were unwise became wise, and this discloses itself in their teaching: and a Spirit of Power there is, whereby the feeble raised up the dead, and drove out devils; a Spirit also of the gift of healing, and a Spirit of prophecy, and a Spirit of tongues, so also a Spirit of adoption. And as we know the Spirit of prophecy, in that he who hath it foretelleth things to come, not speaking of his own mind, but moved by the Grace; so too is the Spirit of adoption, whereby he that is gifted with it calleth God, Father, as moved by the Spirit. Wishing to express this as a most true descent, he used also the Hebrew(1) tongue, for he does not say only, "Father," but "Abba, Father," which name is a special sign of true-born children to their fathers. After mentioning then the diversity resulting from their conversation, that resulting from the grace which had been given, and that from their freedom, he brings forward another demonstration of the superiority which goes with this adoption. Now of what kind is this?
Ver. 16. "The Spirit Itself beareth witness with our spirit, that we are the children of God."
For it is not from the language merely, he says, that I make my assertion, but from the cause out of which the language has its birth; since it is from the Spirit suggesting it that we so speak. And this in another passage he has put into plainer words, thus: "God hath sent forth the Spirit of his Son into our hearts, crying, Abba Father." (Gal. 4:6.) And what is that, "Spirit beareth witness with spirit?" The Comforter, he means, with that Gift, which is given unto us. For it is not of the Gift alone that it is the voice, but of the Comforter also who gave the Gift, He Himself having taught us through the Gift so to speak. But when the "Spirit beareth witness"what farther place for doubtfulness? For if it were a man, or angel, or archangel, or any other such power that promised this, then there might be reason in some doubting. But when it is the Highest Essence that bestoweth this Gift, and "beareth witness" by the very words He bade us use in prayer, who would doubt any more of our dignity? For not even when the Emperor elects any one, and proclaims in all men's hearing the honor done him, does anybody venture to gainsay. Ver. 17. "And if children, then heirs." Observe how he enhances the Gift by little and little. For since it is a possible case to be children, and yet not become heirs (for it is not by any means all children that are heirs), he adds this besides--that we are heirs. But the Jews, besides their not having the same adoption as we, were also cast out from the inheritance. For "He will miserably destroy those wicked men, and will let out the vineyard to other husbandmen" (Matt. 21:41): and before this, He said that "many shall come from the East and from the West, and shall sit down with Abraham, but the children of the Kingdom shall be cast out." (ib. 8:11, 12.) But even here he does not pause, but sets down something even greater than this. What may this be then? That we are heirs of God; and so he adds, "heirs of God." And what is more still, that we are not simply heirs, but also "joints heirs with Christ." Observe how ambitious he is of bringing us near to the Master. For since it is not all children that are heirs, he shows that we are both children and heirs; next, as it is not all heirs that are heirs to any great amount, he shows that we have this point with us too, as we are heirs of God. Again, since it were possible to be God's heir, but in no sense "joint heir with" the Only-Begotten, he shows that we have this also. And consider his wisdom. For after throwing the distasteful part into a short compass, when he was saying what was to become. of such as "live after the flesh," for instance, that they "shall die," when he comes to the more soothing part, he leadeth forth his discourse into a large room, and so expands it on the recompense of rewards, and in pointing out that the gifts too are manifold and great. For if even the being a child were a grace unspeakable, just think how great a thing it is to be heir! But if this be great, much more is it to be "joint heir." Then to show that the Gift is not of grace only, and to give at the same time a credibility to what he says, he proceed. "If so be that we suffer with Him, that we may be also glorified together." If, he would say, we be sharers with Him in what is painful, much more shall it be so in what is good. For He who bestowed such blessings upon those who had wrought no good, how, when He seeth them laboring and suffering so much, shall he do else than give them greater requital? Having then shown that the thing was a matter of return, to make men give credit to what was said, and prevent any from doubting, he shows further that it has the virtue of a gift. The one he showed that what was said might gain credit even with those that doubted, and that the receivers of it might not feel ashamed as being evermore receiving salvation for nought; and the other, that you might see that God outdoeth the toils by His recompenses. And the one he has shown in the words, "If so be that we suffer with Him, that we may be also glorified together." But the other in proceeding to add;
Ver. 18. "The sufferings of the present time are not worthy to be compared with the glory which shall be revealed in (Gr. eis) us."
In what went before, he requires of the spiritual man the correcting of his habits (Mar. and 6 Mss. passions), where he says, "Ye are not debtors to live after the flesh," that such an one, for instance, should be above lust, anger, money, vainglory, grudging. But here having reminded them of the whole gift, both as given and as to come, and raised him up aloft with hopes, and placed him near to Christ, and showed him to be a joint-heir of the Only-Begotten; he now leads him forth with confidence even to dangers. For to get the better of the evil affections in us, is not the same thing with bearing up under those trials, scourges, famine, plunderings, bonds, chains, executions. For these last required much more of a noble and vigorous sprat. And observe how he at once allays and rouses the spirit of the combatants. For after he had shown that the rewards were greater than the labors, he both exhorts to greater efforts, and yet will not let them be elated, as being still outdone by the crowns given in requital. And in another passage he says, "For our light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory" (2 Cor. 4:17): it being the deeper sort of persons he was then speaking to. Here, however, he does not allow that the afflictions were light; but still he mingles comfort with them by the compensation which good things to come afford, in the words, "For I reckon that the sufferings of this present time are not worthy to be compared," and he does not say, with the rest anesin that is to come, but what is much greater, "with the glory which is to come." For it does not follow, that where rest is there is glory; but that where glory is there is rest, does follow: then as he had said that it is to come, he shows that it already is. For he does not say, that which is to be, but "which shall be revealed in us," as if already existing but unrevealed. As also in another place he said in clearer words, "Our life is hid with Christ in God."(1) Be then of a good heart about it. For already hath it been prepared, and awaiteth thy labors. But if it vexes you that it is yet to come, rather let this very thing rejoice you. For it is owing to its being great and unutterable, and transcending our present condition, that it is stored up there. And so he has not put barely "the sufferings of this present time," but he speaks so as to show that it is not in quality only, but in quantity also, that the other life has the advantage. For these sufferings, whatever they are, are attached to our present life; but the blessings to come reach themselves out over ages without end. And since he had no way of giving a particular description of these, or of putting them before us in language, he gives them a name from what seems to be specially an object of desire with us, "glory." For the summit of blessings and the sum of them, this seems to be. And to urge the hearer on in another way also, he gives a loftiness to his discourse by the mention of the creation, gaining two points by what he is next saying, the contempt of things present, and the desire of things to come, and a third beside these, or rather the first, is the showing how the human race is cared for on God's part and in what honor He holds our nature. And besides this, all the doctrines of the philosophers, which they had framed for themselves about this world, as a sort of cobweb or child's mound,(2) he throws down with this one doctrine. But that these things may stand in a clearer light, let us hear the Apostle's own language.
Ver. 19, 20. "For the earnest expectation of the creation waiteth," he says, "for the revelation of the sons of God. For the creation was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope."
And the meaning is something of this kind. The creation itself is in the midst of its pangs, waiting for and expecting these good things whereof we have just now spoken. For "earnest expectation" apokaradokia, looking out) implies expecting intensely. And so his discourse becomes more emphatic, and he personifies this whole world as the prophets also do, when they introduce the floods clapping their hands, and little hills leaping, and mountains skipping, not that we are to fancy them alive, or ascribe any reasoning power to them, but that we may learn The greatness of the blessings, so great as to reach even to things without sense also.(*) The very same thing they do many times also in the case of afflicting things, since they bring in the vine lamenting, and the wine too, and the mountains, and the boardings(1) of the Temple howling, and in this case too it is that we may understand the extremity of the evils. It is then in imitation of these that the Apostle makes a living person of the creature here, and says that it groaneth and travaileth: not that he heard any groan conveyed from the earth and heaven to him, but that he might show the exceeding greatness of the good things to come; and the desire of freedom from the ills which now pervaded them. "For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same." What is the meaning of, "the creation was made subject to vanity?" Why that it became corruptible. For what cause, and on what account? On account of thee, O man. For since thou hast taken a body mortal and liable to suffering, the earth too hath received a curse, and brought forth thorns and thistles. But that the heaven, when it is waxen old along with the earth, is to change afterwards to a better portion lhxin 5:p. 384) hear from the Prophet in his words; "Thou, O Lord, from the beginning hast founded the earth, and the heavens are the work of Thy hands. They shall perish, but thou shalt endure; and they all shall wax old as doth a garment, and as a cloak shall Thou fold them up, and they shall be changed." (Ps. 102:25, 26.) Isaiah too declares the same, when he says, "Look to the heaven above, and upon the earth beneath, for the heavens are as a firmament of smoke,(2) and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner. (Is. 51:6.). Now you see in what sense the creation is "in bondage to vanity" and how it is to be freed from the ruined state. For the one says, "Thou shalt fold them up as a garment, and they shall be changed;" and Isaiah says, "and they that dwell therein shall perish in like manner," not of course meaning an utter perishing. For neither do they that dwell therein, mankind, that is, undergo such an one, but a temporary one, and through it they are changed into an incorruptible (1 Cor. 15:53) state, and so therefore will the creature be. And all this he showed by the way, by his saying "in like manner" (2 Pet. 3:13), which Paul also says farther on. At present, however, he speaks about the bondage itself, and shows for what reason it became such, and gives ourselves as the cause of it. What then? Was it harshly treated on another's account? By no means, for it was on my account that it was made. What wrong then is done it, which was made for my sake, when it suffereth these things for my correction? Or, indeed, one has no need to moot the question of right and wrong at all in the case of things void of soul and feeling. But Paul, since he had made it a living person, makes use of none of these topics I have mentioned, but another kind of language, as desiring to comfort the hearer with the utmost advantage. And of what kind is this? What have you to say? he means. It was evil intreated for thy sake, and became corruptible; yet it has had no wrong done it. For incorruptible will it he for thy sake again. This then is the meaning of "in hope." But when he says, it was "not willingly" that it was made subject, it is not to show that it is possessed of judgment that he says so, but that you may learn that the whole is brought about by Christ's care. and this is no achievement of its own. And now say in what hope? Ver. 21. "That the creature itself also shall be delivered from the bondage of corruption."
Now what is this creation? Not thyself alone, but that also which is thy inferior, and partaketh not of reason or sense, this too shall be a sharer in thy blessings. For "it shall be freed," he says, "from the bondage of corruption," that is, it shall no longer be corruptible, but shall go along with the beauty given to thy body; just as when this became corruptible, that became corruptible also; so now it is made incorruptible, that also shall follow it too. And to show this he proceeds. eis "Into the glorious liberty of the children of God." That is, because of[1] their liberty. For as a nurse who is bringing up a king's child, when he has come to his father's power, does herself enjoy the good things along with him, thus also is the creation, he means. You see how in all respects man takes the lead, and that it is for his sake that all things are made. See how he solaces the struggler, and shows the unspeakable love of God toward man. For why, lie would say, dost thou fret at thy temptations? thou art suffering for thyself, the creation for thee. Nor does he solace only, but also shows what he says to be trustworthy. For if the creation which was made entirely for thee is "in hope," much more oughtest thou to be, through whom the creation is to come to the enjoyment of those good things. Thus men (3 Mss. fathers) also when a son is to appear at his coining to a dignity, clothe even the servants with a brighter garment, to the glory of the son; so will God also clothe the Creature with incorruption for the glorious liberty of the children.
Ver. 22. "For we know that the whole creation groaneth and travaileth in pain together until now."
Observe, how he shames the hearer, saying almost, Be not thou worse than the creation, neither find a pleasure in resting in things present. Not only ought we not to cling to them, but even to groan over the delay of our departure hence. For if the creation doth this, much more oughtest thou to do so, honored with reason as thou art. But as this was not yet enough to force their attention, he proceeds.
Ver. 23. "And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves."
That is, having had a taste of the things to come. For even if any should be quite stone hard, he means what has been given already is enough to raise him up, and draw him off from things present, and to wing him after things to come in two ways, both by, the greatness of the things that are given, and by the fact that, great and numerous as they are, they are but first-fruits. For if the first-fruits be so great that we are thereby freed even from our sins, and attain to righteousness and sanctification, and that those of that time both drave out devils, and raised the dead by their shadow (Acts 5:15), or garments (ib. 19:12), consider how great the whole must be. And if the creation, devoid as it is of mind and reason, and though in ignorance of these things, yet groaneth, much more should we. Next, that he may give the heretics no handle, or seem to be disparaging our present world, we groan, he says, not as finding fault with the present system, but through a desire of those greater things. And this he shows in the words, "Waiting for the adoption." What dost thou say, let me hear? Thou didst insist on it at every turn, and didst cry aloud, that we were already made sons, and now dost thou place this good thing among hopes, writing that we must needs wait for it? Now it is to set this right by the sequel that he says, "to wit, the redemption[2] of our body." That is, the perfect glory. Our lot indeed is at present uncertainty to our last breath, since many of us that were sons have become dogs and prisoners. But if we decease with a good hope, then is the gift unmovable, and clearer, and greater, having no longer any change to fear from death and sin. Then therefore will the grace be secure, when our body shall be freed from death and its countless ailments (or passions). For this is full redemption apolutrwsis, not a redemption[3] only, but such, that we shall never again return to our former captivity. For that thou mayest not be perplexed at hearing so much of glory without getting any distinct knowledge of it, he partially exposes to thy view the things to come, setting before thee the change of thy body (Gr. changing thy body), and along with it the change of the whole creation. And this he has put in a clearer light in another passage, where he says, "Who shall change our vile body, that it may be fashioned like unto His glorious Body." (Phil. 3:21.) And in another place again he writes and says, "But when this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory." (1 Cor. 15:54.) But to show, that with the corruption of the body the constitution of the things of this life will also come to an end, he wrote again elsewhere, "For the fashion of this world passeth away." (1 Cor. 7:31.)
Ver. 24. "For we are saved by hope," he says.
Now since he had dwelt upon the promise of the things to come, and this seemed to pain the weaker hearer, if the blessings are all matter of hope; after proving before that they are surer than things present and visible, and discoursing at large on the gifts already given, and showing that we have received the first fruits of those good things, lest we should seek our all in this world, and be traitors to the nobility that faith gives us, he says, "For we are (Gr. were) saved by hope." And this is about what he means. We are not to seek our all in this life, but to have hope also. For this is the only gift that we brought in to God, believing Him in what He promised shall come, and it was by this way alone we were saved. If then we lose this hope, we have lost all that was of our own contributing. For I put you this question, he would say, Wert thou not liable for countless sins? wert thou not in despair? wert thou not under sentence? were not all out of heart about thy salvation? What then saved thee? It was thy hoping[1] in God alone, and trusting to Him about His promises and gifts, and nothing besides hadst thou to bring in. If it was this then that saved thee, hold it fast now also. For that which afforded thee so great blessings, to a certainty will not deceive thee in regard to things to come. For in that it found thee dead, and ruined, and a prisoner, and an enemy, and yet made thee a friend, and a son, and a freeman, and righteous, and a joint-heir, and yielded such great things as no one ever expected even, how, after such munificence and attachment, will it betray 2 thee in what is to follow? Say not to me, hopes again! expectations again! faith again! For it is in this way thou wert saved from the beginning, and this dowry was the only one that thou didst bring in to the Bridegroom. Hold it then fast and keep it: for if thou demandest to have everything in this world, thou hast lost that well-doing of thine, through which thou didst become bright, and this is why he proceeds to say, "But hope that is seen is not hope; for what a man seeth, why doth he yet hope for?"
Ver. 25.--"But if we hope for that we see not, then do we with patience wait for it."
That is, if thou art to be looking for everything in this world, what need is there for hope? What is hope then? It is feeling confidence in things to come. What great demand then doth God make upon thee, since He Himself giveth thee blessings quite entire from His own stores? One thing only, hope, He asks of thee, that thou too mayest have somewhat of thine own to contribute toward thy salvation. And this he intimates in what he proceeds with: "For if we hope for that we see not, then do we with patience wait for it." As then God crowneth him that undergoes labors, and hardnesses, and countless toils, so doth He him that hopeth. For the name of patience belongs to hard work and much endurance. Yet even this He hath granted to the man that hopeth, that He might solace the wearied soul. And then to show that for this light task we enjoy abundant aid, he proceeds:
Ver. 26. "Likewise the Spirit also helpeth our infirmities."[*]
For the one point is thy own, that of patience, but the other comes of the Spirit's furnishings, Who also cherisheth (Gr. anointeth) thee unto this hope, and through it again lighteneth thy labors. Then that thou mightest know that it is not in thy labors only and dangers that this grace standeth by thee, but even in things the most easy seemingly,[3] it worketh with thee, and on all occasions bears its part in the alliance, he proceeds to say,
"For we know not what we should pray for as we ought."
And this he said to show the Spirit's great concern about us, and also to instruct them not to think for certainty that those things are desirable which to man's reasonings appear so. For since it was likely that they, when they were scourged, and driven out, and suffering grievances without number, should be seeking a respite, and ask this favor of God, and think it was advantageous to them, by no means (he says) suppose that what seem blessings to you really are so. For we need the Spirit's aid even to do this. So feeble is man, and such a nothing by himself. For this is why he says, "For we know not what we should pray for as we ought." In order that the learner might not feel any shame at his ignorance, he does not say, ye know not, but, "we know not." And that he did not say this merely to seem moderate, he plainly shows from other passages. For he desired in his prayers unceasingly to see Rome. Yet the time when he obtained it was not at once when he desired it. And "the thorn" that was given him "in the flesh" (2 Cor. 12:8), that is the dangers, he often besought God, and was entirely unsuccessful.[1] And so was Moses, who in the Old Testament prays to see Palestine (Deut. 3:26), and Jeremiah when he made supplication for the Jews (Jer. 15:1), and Abraham when he interceded for the people of Sodom. "But the Spirit Itself maketh intercession for us with groanings which cannot be uttered." This statement is not clear, owing to the cessation of many of the wonders which then used to take place. Wherefore I must needs inform you of the state of things at that time, and in this way the rest of the subject will be cleared. What therefore was the state of things then? God did in those days give to all that were baptized certain excellent gifts, and the name that these had was spirits. For "the spirits of the Prophets," it says, "are subject to the prophets." (1 Cor. 14:32.) And one had the gift of prophecy and foretold things to come; and another of wisdom, and taught the many; and another of healings, and cured the sick; and another of miracles, and raised the dead; another of tongues, and spoke different languages. And with all these there was also a gift of prayer, which also was called a spirit, and he that had this prayed for oil the people. For since we are ignorant of much that is profitable for us and ask things that are not profitable, the gift of prayer came into some particular person of that day, and what was profitable for all the whole Church alike, he was the appointed person to ask for in behalf of all, and the instructor of the rest. Spirit then is the name that he gives here to the grace of this character, and the soul that receiveth the grace, and intercedeth to God, and groaneth. For he that was counted worthy of such grace as this, standing with much compunction, and with many mental groanings falling before God, asked the things that were profitable for all. And of this the Deacon of the present day is a symbol when he offers up the prayers for the people. This then is what Paul means when he says,[2] "the Spirit itself maketh intercession for us with groanings that cannot be uttered."
Ver. 27. "But He that searcheth the hearts."
You see that it is not about the Comforter that he is speaking, but about the spiritual heart. Since if this were not so, he ought to have said, "He that searcheth" the Spirit. But that thou mayest learn that the language is meant of a spiritual man, who has the gift of prayer, he proceeds, "And he that searcheth the hearts knoweth what is the mind of the Spirit," that is, of the spiritual man.
"Because he maketh intercession for the saints according to the will of God."
Not (he means) that he informs God as if ignorant, but this is done that we may learn to pray for proper things, and to ask of God what is pleasing to Him. For this is what the "according to God" is. And so this was with a view to solace those that came to Him, and to yield them excellent instruction. For He that furnished the gifts, anti gave besides blessings without number, was the Comforter. Hence it says, "all these things worketh one and the self-same Spirit." (1 Cor. 12:11.) And it is for our instruction that this takes place, and to show the love of the Spirit, it condescendeth even to this. And it is from this that the person praying getteth heard, because the prayer is made "according to the will of God."
You see from how many points he instructs them in the love that was shown them and the honor that was done them. And what is there that God hath not done for us? The world He hath made corruptible for us, and again for us incorruptible. He suffered His Prophets to be ill-treated for our sake, sent them into captivity for us, let them fall into the furnace, and undergo ills without number. Nay, He made them prophets for us, and the Apostles also He made for us. He gave up for us His Only-Begotten, He punisheth the devil for us, He hath seated us on the Right Hand, He was reproached for us. "For the reproaches of them that reproached thee," it says, "fell upon me." (Ps. 69:9.) Yet still, when we are drawing back after so great favor, He leaveth us not, but again entreats, and on our account inciteth others to entreat for us, that He may show us favor. And so it was with Moses. For to him He says, "Let Me alone, that I may blot them out" (Ex. 32:10), that He might drive him upon supplicating on their behalf. And now He doth the same thing. Hence He gave the gift of prayer. But this He doth, not as Himself standing in need of entreaty, but that we might[1] not, from being saved without effort aplps, grow indifferent. For this cause it is on account of David, and of this person and that, He often says, that He is reconciled with them, to establish again this very thing, that the reconciliation may be with all due formality.[2] Still He would have looked more loving toward man, if it had not been through this and the other prophet, but of Himself, that He told them that He ceased to be wroth. But the reason of His not holding to that point was, that this ground of reconciliation might not become an occasion for listlessness. Wherefore to Jeremiah also He said, "Pray not for this people, for I will not hear thee" (Jer. 11:14), not as wishing to stop his praying (for He earnestly longeth for our salvation), but to terrify them: and this the prophet also seeing did not cease praying. And that you may see that it was not through a wish to turn him from it, but to shame[3] them that He said this, hear what it says. "Seest thou not what these are doing? "(Ez. vili. 6, not verbally from LXX.) And when He says to the city "Though thou wash thee with nitre, and take thee much soap (Gr. herb), yet thou art stained before Me" ( Jer. 2:22), it is not that He may cast them into despair that He so speaks, but that He may rouse them to repentance. For as in the case of the Ninevites, by giving the sentence without limitation, and holding out no good hope, He scared them the more, and led them to repentance, so He doth here also, both to rouse them, and to render the prophet more venerated, that in this way at least they may hear him. Then, since they kept on in a state of incurable madness, and were not to be sobered even by the rest being carried away, he first exhorts them to remain there. But when they kept not up to this, but deserted to Egypt, this indeed He allowed them, but requires of them not to desert to irreligion as well as to Egypt. (Jer. 44:8.) But when they did not comply in this either, He sendeth the prophet along with them, so that they might not after all suffer total wreck. (Ver. 28.) For since they did not follow Him when He called, He next followeth them to discipline them, and hinder their being hurried further into vice, and as a father full of affection does a child who takes all treatment in the same peevish way, conducting him about everywhere with himself, and following him about. This was the reason why He sent not Jeremiah only into Egypt, but also Ezekiel into Babylon, and they did not refuse to go. For when they found their Master love the people exceedingly, they continued themselves to do so likewise. Much as if a right-minded servant were to take compassion upon an intractable son when he saw his father grieving and lamenting about him. And what was there that they did not suffer for them? They were sawn asunder, they were driven out, they were reproached, they were stoned, they underwent numberless grievances. And after all this they would run back to them. Samuel, for instance, ceased not to mourn for Saul, miserably insulted as he was by him, and injured irreparably. (1 Sam. 15:35.) Still he held none of these things in remembrance. And for the people of the Jews, Jeremiah has composed Lamentations in writing. And when the general of the Persians had given him liberty to dwell securely, and with perfect freedom, wherever he pleased, he preferred above dwelling at home the affliction of the people, and their hard durance in a strange land. (Jer. 11:5.) So Moses left the palace and the sort of living herein, and hasted to be among their calamities. And Daniel abode for twenty days following without food, pinching himself with the most severe fast, that he might reconcile God to them. (Dan. 10:2.) And the three Children too, when in the furnace, and so fierce a fire, put up a supplication for them. For it was not on their account that they were grieved, as they were saved; but since they considered that then was the time for the greatest boldness of speech, they consequently prayed in their behalf; hence too they said, "In a contrite heart and an humble spirit let us be accepted." (Song. ver. 16.) For them Joshua also rent his garments. (Josh. 7:6.) For them Ezekiel too wailed and lamented when he saw them cut down. (Ez. 9:8.) And Jeremy[4] said, "Let me alone, I will weep bitterly." (Is. 22:4.) And before this, when he did not venture openly to pray for a remittance of their sad estate, he sought for some limited period, when he says, "How long, O, Lord?" (ib. 6:11.) For full of affectionateness is the whole race of the saints. Wherefore also St. Paul saith, "Put on therefore, as the elect saints of God, bowels of mercy, kindness, humbleness of mind." (Col. 3:12.) You see the strict propriety of the word, and how he would have us continually merciful. For he does not say, "show mercy" only, but put it on, that like as our garment is always with us, so may mercy be. And he does not say merely mercy, but "bowels of mercy," that we may imitate the natural affection of relations. But we do just the contrary, and if any one comes to ask a single penny of us, we insult them, abuse them, call them impostors. Dost thou not shudder, man, and blush to call him an impostor for bread? Why even supposing such an one is practising imposture, he deserves to be pitied for it, because he is so pressed with famine as to put on such a character. This then is a reproach to our cruelty. For since we had not the heart to bestow with readiness, they are compelled to practise a great many arts, so as to put a cheat off upon our inhumanity, and to soften down our harshness. Now if it was gold and silver that he asked of thee, then there would be some reason in thy suspicions. But if it is necessary food that he comes to thee for, why be showing thyself wise so unseasonably, and take so over exact an account of him, accusing him of idleness and sloth? For if we must talk in this way, it is not others but ourselves that we ought to address. When therefore thou art going to God to ask forgiveness for thy sins, then call these words to mind, and thou wilt know thou deservest to have these things said to thee by God, much more than the poor man by thee. And yet God hath never said such words to thee as "Stand off, since thou art an impostor, always coming to church and hearing My laws, but when abroad, setting gold, and pleasure epqumian, and friendship, and in fact anything above My commandments. And now thou makest thyself humble, but when thy prayers are over thou art bold, and cruel, and inhuman. Get thee hence, therefore, and never come to Me any more." Yet this, and more than this, we deserve to have said to us; but still He never did reproach us in any such way, but is long-suffering and fulfils everything on His own part, and gives us more than we ask for. Calling this to mind then, let us relieve the poverty of those that beg of us, and if they do impose upon us, let us not be over exact about it. For such a salvation is it that we ourselves require, one with pardon, with kindness Filanqrwpias, with much mercy along with it. For it is not possible, it certainly is not, if our estate were searched into strictly, that we should ever be saved, but we must needs be punished and brought to ruin altogether. Let us not then be bitter judges of others lest we also get a strict account demanded of us. For we have sins that are too great to plead any excuse. And therefore let us show more mercy towards those who have committed inexcusable sins, that we also may lay up for ourselves the like mercy beforehand. And yet be as large-hearted as we may, we shall never be able to contribute such love toward man as we stand in need of at the hand of a God that loveth man. How then is it other than monstrous, when we are in need of so many things ourselves, to be over exact with our fellow servants, and do all we can against ourselves? For thou dost not in this way so much prove him unworthy of thy liberality, as thyself of God's love toward man. For he that deals over exactly with his fellow servant, will be the more sure to find the like treatment at God's hand. Let us not speak against ourselves, but even if they come out of idleness or wilfulness,[1] let us bestow. For we also do many sins through wilfulness, or rather we do them all through wilfulness, and yet God doth not presently call us to punishment, but gives us a set time for penance, nurturing us day by day, disciplining us, teaching us, supplying us with all other things, that we too may emulate this mercy of His. Let us then quell this cruelty, let us cast out this brutal spirit; as benefiting thereby ourselves rather than others. For to these we give money, and bread, and clothing, but for ourselves we are laying up beforehand very great glory, and such as there is no putting into words. For we receive again our bodies incorruptible, and are[2] glorified together and reign together with Christ. And how great this is we shall see from hence--or rather there is no means of making us see it clearly now. But to start from our present blessings, and to get from them at least some kind of scanty notice of it, I will endeavor so far as I may be able to put before you what I have been speaking of. Tell me then, if when you were grown old, and were living in poverty, and any one were to promise suddenly to make you young, and to bring you to the very prime of life, and to render you very strong, and preëminently beautiful, and were to give you the kingdom of the whole earth for a thousand years, a kingdom in the state of the deepest peace, what is there that you would not choose to do, and to suffer to gain this promise? (4 Mss. and Say. Mar. object.) See then, Christ promises not this, but much more than this. For the distance between old age and youth is not to be compared with the difference of corruption and incorruption, nor that of a kingdom and poverty to that of the present glory and the future, but the difference is that of dreams and a reality. Or rather I have yet said nothing to the purpose, since there is no language capable of setting before you the greatness of the difference between things to come and things present. And as for time, there is no place for the idea of difference. For what mode is there for a man to compare with our present state a life that hath no limit? And as for the peace it is as far removed from any present peace, as peace is different from war; and for the incorruption, it is as much better as a clear pearl is than a clod of clay. Or rather, say as great a thing as one may, nothing can put it before you. For were I even to compare the beauty of our bodies then to the light of the sunbeam, or the brightest lightning, I shall not yet be saying aught that is worthy of that brilliancy. Now for such things as these what money so much that it were not worth the while to give up? what bodies, or rather what souls[1] is it not worth one's while to give up? At present if any one were to lead thee into the palace, and in presence of all were to give thee an opportunity of conversing with the king, and make thee sit at his table, and join in his fare, thou wouldest call thyself the happiest of men. But when you are to go up to Heaven, and stand by the King of the universe Himself, and to vie with angels in brightness, and to enjoy even that unutterable glory, do you hesitate whether you ought to give up money? whereas if you had to put off life itself, you ought to leap and exult, and mount on wings of pleasure. But you, that you may get an office arkhn, as a place to pillage from (for call a thing of this sort gain, I cannot), put all you have to hazard, and after borrowing of others, will, if need be, pawn your wife and children too without hesitation. But when the kingdom of Heaven is set before you, that office arkhs which hath none to supersede you in it, and God bids you take not a part of a corner of the earth, but the whole of Heaven entirely, are you hesitating, and reluctant, and gaping after money, and forgetful that if the parts of that Heaven which we see are so fair and delightful, how greatly so must the upper Heaven be, and the Heaven[2] of Heaven? But since we have as yet no means of seeing this with our bodily eyes, ascend in thy thought, and standing above this Heaven, look up unto that Heaven beyond this, into that height without a bound, into that Light surcharged with awe, into the crowds of the Angels, into the endless ranks of Archangels, into the rest of the incorporeal Powers. And then lay hold again of the image (cf. Plat. Rep. 7:p. 516) thereof we have, after coming down from above, and make a sketch of the estate of a king with us, as his men in gold armor, and his pairs of white mules proudly decked with gold, and his chariots set with jewels[3] and his snow-like cushions stwmnhn Poll. 10:41), and the spangles that flutter about the chariot, and the dragons shaped out in the silken hangings, and the shields with their gold bosses, and the straps that reach up from these to the rim of them through so many gems, and the horses with the gilded trappings and the gold bits. But when we see the king we immediately lose sight of all these. For lie alone turns our eyes to him, and to the purple robe, and the diadem, and the throne, and the clasp, and the shoes, all that splendor of his appearance. After gathering all these things together then with accuracy, then again remove your thoughts from these things to things above, and to that awful day in which Christ is coming. For then you will not see any pairs of mules, nor golden chariots, nor dragons and shields, but things that are big with a mighty awe, and strike such amazement that the very incorporeal Powers are astonished. For the "powers of the Heavens," He says, "shall be shaken." (Matt. 24:29.) Then is the whole Heaven thrown open, and the gates of those concaves unfold themselves, and the Only-begotten Son of God cometh down, not with twenty, not with a hundred men for His bodyguard, but with thousands, ten thousands of Angels and Archangels, Cherubim and Seraphim, and other Powers, and with fear and trembling shall everything be filled, whiles the earth is bursting itself up, and the men that ever were born, from Adam's birth up to that day, are rising from the earth, and all are caught up; (1 Thess. 4:17) when Himself appears with such great glory as that the sun, and the moon, and all light whatever, is cast into the shade, being outshone by that radiance. What language is to set before us that blessedness, brightness, glory? Alas! my soul. For weeping comes upon me and great groaning, as I reflect what good things we have fallen from, what blessedness we are estranged from. For estranged we are (I am now speaking of my own case still), unless we do some great and astonishing work; speak not then of hell to me now, for more grievous than any hell is the fall from this glory, and worse than punishments unnumbered the estrangement from that lot. But still we are gaping after this present world, and we take not thought of the devil's cunning, who by little things bereaves us of those great ones, and gives us clay that he may snatch from us gold, or rather that he may snatch Heaven from us, and showeth us a shadow that he may dispossess us of the reality, and puts phantoms before us in dreams (for such is the wealth of this world), that at daybreak[1] he may prove us the poorest of men. Laying these things to heart, late though it be, let us fly from this craft, and pass to the side of things to come. For we cannot say that we were ignorant how exposed to accidents the present life is, since things every day din in our ears more loudly than a trumpet, the worthlessness, the ridiculousness, the shamefulness, the dangers, the pitfalls, of the present scene. What defence then shall we have to set up for pursuing things so subject to hazards, and laden with shame, with so much eagerness, and leaving things unfailing, which will make us glorious and bright, and giving our whole selves up to the thraldom of money? For the slavery to these things is worse than any bondage. And this they know who have been counted worthy to obtain their freedom from it. That ye then may also feel this goodly liberty, burst the bonds asunder, spring out of the snare. And let there be no gold lying by in your houses, but that which is more precious than millions of money, alms and love to man, for your treasure. For this gives us boldness toward God, but the other covers us with deep shame, and causes the devil to bear hard sFodron pnein upon us. Why then arm thy enemy, and make him stronger? Arm thy right hand against him, and transfer all the splendor of thy house into thy soul, and stow away all thy fortune in thy mind, and instead of a chest and a house, let heaven keep thy gold. And let us put all our property about our own selves; for we are much better than the walls, and more dignified than the pavement. Why then do we, to the neglect of our own selves, waste all our attention upon those things, which when we are gone we can no longer reach, and often even while we stay here we cannot keep hold of, when we might have such riches as to be found not in this life only, but also in that, in the easiest circumstances? For he who carries about his farms and house and gold upon his soul, wherever he appears, appears with all this wealth. And how is this possible to be effected? one may ask. It is possible, and that with the utmost ease. For if you transfer them to Heaven by the poor man's hand, you will transfer them entire into your own soul. And if death should afterwards come upon thee, no one will take them from thee, but thou wilt depart to be rich in the next world too. This was the kind of treasure Tabitha had. Hence it was not her house that proclaimed her wealth, nor the walls, nor the stones, nor the pillars, but the bodies of widows furnished with dress, and their tears that were shed, and death that played the runaway, and life that came back again. Let us also make unto ourselves suchlike treasures, let us build up for ourselves such-like houses. In this way we shall have God for our Fellow-worker, and we ourselves shall be workers together with Him. For Himself brought the poor from not being into being, and you will prevent them, after they have been brought into life and being, from perishing with hunger and other distress, by tending them and setting them upright, staying up the Temple of God in every quarter. What can be equal to this in respect both of utility and of glory? Or if as yet you have not gained any clear notion of the great adornment He bestowed upon thee when He bade thee relieve poverty, consider this point with thyself. If He had given thee so great power, that thou wert able to set up again even the Heaven if it were falling, wouldest thou not think the thing an honor far too great for thee? See now He hath held thee worthy of a greater honor. For that which in His esteem is more precious than the Heavens,[2] He hath trusted thee to repair. For of all things visible there is nothing in God's esteem equal to man. For Heaven and earth and sea did He make for him, and finds more pleasure in dwelling with him than in the Heaven. And yet we, though with a knowledge of this, bestow no attention nor forethought upon the temples of God; but leaving them in a neglected state, we provide houses splendid and large for ourselves. This is why we are devoid of all good things, and greater beggars than the poorest poor, because we pride ourselves in these houses which we cannot take away with us when we go hence, and leave those alone which we might move away along with our own selves. For the bodies of the poor after dissolution must needs rise again; and God, Who hath given this charge, will bring them forth, and praise those who have taken care of them, and treat such with regard qaumasetai, because when they were on the point of failing to ruin at one rime by starvation, at another by nakedness and cold, these repaired them by all means in their power. But still, even with all these praises set before us, we loiter yet, and decline undertaking this honorable charge. And Christ indeed hath not where to lodge, but goeth about a stranger, and naked, and hungry, and you set up houses out of town, and baths, and terraces, and chambers without number, in thoughtless vanity; and to Christ you give not even a share of a little hut, while for daws and vultures you deck out upper chambers. What can be worse than such insanity as this? What more grievous than such madness? for madness it is in the last stage of it, or rather one has no name to suit it, use whatever one may. Yet still if we be so minded, it is possible to beat off the disorder, tenacious as it is; and not possible only, but even easy; and not easy merely, but even easier is it to get rid of this pest than of the sufferings of the body, since the Physician is so much greater. Let us then draw Him to ourselves, and invite Him to aid us in the attempt, and let us contribute our share, good-will, I mean, and energy. For He will not require anything further, but if He can meet with this only, He will confer all that is His part. Let us then contribute our share, that in this world we may enjoy a genuine health, and may attain to the good things to come, by the grace and love towards man, etc.
CATHOLICON TEXT FROM 1 PETER 2:11-17
11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;
12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.
13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;
14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:
16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God.
17 Honour all men. Love the brotherhood. Fear God. Honour the king.
EPRAXIS TEXT FROM ACTS 19:11-20
11 And God wrought special miracles by the hands of Paul:
12 So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them.
13 Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth.
14 And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so.
15 And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?
16 And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded.
17 And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified.
18 And many that believed came, and confessed, and shewed their deeds.
19 Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver.
20 So mightily grew the word of God and prevailed.
EXPLANATION BY SAINT JOHN CHRYSOSTOM
Homily XLI. Acts 19:8, 9
St. John Chrysostom
(EPRAXIS ACTS 19:11-20)
And he went into the synagogue, and spake boldly for the space of three months, disputing and persuading the things concerning the kingdom of God. But when divers were hardened, and believed not, but spake evil of that way before the multitude, he departed from them, and separated the disciples, disputing daily in the school of one Tyrannus.
(a) See him in every place forcing his way into the synagogue, and in this manner departing thence. For in every place, he wished to have the occasion given him by them.[2] (c) He wished to separate the disciples thence, and to have the beginning for ceasing to assemble with them, given by (the Jews) themselves. And it was not for nothing that he did this (b)which have said. He was henceforth "provoking them to jealousy." For both the Gentiles readily received him, and the Jews, upon the Gentiles receiving him, repented. (a) This is why he continually made a stir among them,[8] "for three months arguing and persuading concerning the kingdom of God:" for you must not suppose because you hear of his "speaking boldly," that there was any harshness: it was of good things that he discoursed, of a kingdom : who would not have heard him? "But when divers were hardened, speaking evil of the way." They might well call it "the way;" this was indeed the way, that led into the kingdom of heaven. "He departed from them, and separated the disciples, disputing daily in the school of one Tyrannus. And this was done for the space of two years, so that all that were in Asia heard the word of the Lord, both Jews and Greeks." (v. 10.) (a) Do you mark how much was effected by his persisting?[4] "Both Jews and Greeks heard: (c) all that dwelt in Asia:" it was for this also that the Lord suffered him not to go into Asia (oh. 16:6) (on a former occasion); waiting, as it seems to me, for this same conjuncture. (Hom. 40:p. 245.) (b) "And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits. went out of them." (v. 11, 12.) Not touched the wearer only (and so were healed), but also receiving them, they laid them upon the sick (and so healed them).[1] (g)" He that believed on Me," saith Christ, "doeth greater works than those which do." (John 14:12.) This, and the miracle of the shadows is what He meant (in those words). (d) "Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus, saying, We adjure you by Jesus whom Paul preacheth." (v. 13.) So entirely did they do all by way of trade! Observe: vagabond, or, itinerant, Jewish exorcists. And to believe indeed, they had no mind; but by that Name they wished to cast out the demons. "By Jesus, whom Paul preacheth." Only see what a name Paul had got! "And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so. And the evil spirit answered and said, Jesus know, and Paul know; but who are ye? And the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." (v. 14-16.) They did it in secret: then their impotence is publicly exposed. (f) Then not the Name does anything, unless it be spoken with faith. (h) See how they used their weapons against themselves! (j) So far were they from thinking Jesus to be anything great: no, they must needs add Paul, as thinking him to be something great. Here one may marvel how it was that the demon did not cooperate with the imposture of the exorcists, but on the contrary exposed them, and laid open their stage-play. He seems to me (to have done this) in exceeding wrath: just as it might be, if a person being in uttermost peril, should be exposed by some pitiful creature, and wish to vent all his rage upon him. "Jesus know, and Paul know." For, that there may not seem to be any slight put upon the Name of Jesus, (the demon) first confesses (Him), and then has permission given him. For, to show that it was not any weakness of the Name, but all owing to the imposture of those men, why did not the same take place in the case of Paul? "They fled out of that house naked and wounded:" he sorely battered their heads, perhaps rent their garments. (e) " And this became known to all, both Jews and Greeks, that dwelt at Ephesus, and fear fell upon them all, and the name of the Lord Jesus was magnified. And many of them that had believed came confessing and making known their practices." (v. 17, 18.) For since they had got to possess such power as, by means of the demons, to do such things, well might this be the consequence, "And many of them that practised curious arts, brought their books together, and burnt them in the presence of all men; "--having seen that there was no more use of them now that the demons themselves do these things--" and reckoned up the price of them, and found the amount fifty thousand pieces of silver.* So mightily grew the word of God and prevailed." (v. 19, 20.) (i) "And"[2] (so) "he disputed," in the school of one Tyrannus for two years :" where were believers, and believers exceedingly (advanced in the faith). Moreover (Paul) writes (to them) as to great men.
(Recapitulation.) (b) "And having enteredin to the synagogue," etc. (v. 8.) But[3] why eparrhsiazeto? t means, he was ready to confront dangers, and disputed more openly, not veiling the doctrines. (a) "But when some were hardened, and spake evil of the way, having departed from them, he separated the disciples." (v. 9.) He put a stop, it means, to their evil-speaking: he did not wish to kindle their envy, nor to bring them rate more contention. (c) Hence let us also learn not to put ourselves in the way of evil-speaking men, but to depart from them: he did not speak evil, when himself evil spoken of. "He disputed daily," and by this gained the many, that, being evil intreated and (evil) spoken of, he did not (utterly) break away from them, and keep aloof. (e) The evil-speakers are defeated. They calumniated the doctrine itself; (therefore) so as neither to rouse the disciples to wrath, nor * * them he withdrew,[1] showing that everywhere alike they repel salvation from them. Here now he does not even apologize, seeing that the Gentiles everywhere have believed. "n the school of one Tyrannus:" it was not that he sought the place, but without more ado where there was a school (there he discoursed).* (d) And look, no sooner is the trial from those without over, than this from the demons begins. Mark the infatuated Jewish hardness. Having seen his garments working miracles, they paid no heed to it. What could be greater than this? But, on the contrary, it resulted in just the opposite effect. f any of the heathens believe not, having seen the (verb,) dust working these effects, let him believe.[2] (f) Wonderful, how great the power of them that have believed! Both Simon for the sake of merchandise sought the grace of the Spirit, and these for this object did this. What hardness (of heart)! Why does not Paul rebuke them? t would have looked like envy, therefore it is so ordered. This same took place in the case of Christ (Mark 9:36): but then the person is not hindered, for it was the beginning of the new state of things: since Judas also is not hindered, whereas Ananias and Sapphira were struck dead: and many Jews even for opposing (Christ) suffered nothing, while Elymas was blinded. "For am not come," saith Christ, "to judge the world, but that the world might be saved." (John 3:17.) "And seven sons," etc. (v. 14.) See the villany of the men! They still continued to be Jews, while wishing to make a gain of that Name. All that they did was for glory and profit. (g) Look,[3] in every case, how men are converted not so much in consequence of good things as of things fearful. n the case of Sapphira, fear fell upon the Church, and men dared not join themselves to them: here they received handkerchiefs and aprons, and were healed: and after this, then they came confessing their sins. (Hereby) the power of the demons is shown to be a great one, when it is against unbelievers. For why did he not say, "Who is Jesus?" He was afraid, lest he also should suffer punishment; but, that it might be permitted him to take revenge upon those who mocked him, he did this; "Jesus," says he, " know," etc. He was in dread of Paul. For why did not those wretched men say to him, We believe? How much more splendid an appearance they would have made had they said this, that is, if they had claimed Him as their Master? But instead of that, they spoke even those senseless words, "By Jesus, whom Paul preacheth." Do you mark the forbearance (of the writer), how he writes history and does not call names? This makes the Apostles admirable. "And the evil spirit," etc. (v. 15), for what had happened at Philippi (ch. 16:16) had given a lesson to these also. He mentions the name, and the number, thereby giving to the persons then living a credible proof of what he wrote. And why were they itinerant? For the sake of merchandise: not assuredly to bear tidings of the word; how should that be their object? And[4] how ran they anon, preaching by the things they suffered? "Insomuch," it says, "that all that dwelt in Asia heard the word of the Lord." Ought not this to have converted all? And marvel not, for nothing convinces malice. But come now, let us look at the affair of the exorcists, with what an evil disposition (they acted). Why the same was not done in the case of Christ, is an inquiry for another time, and not for the present, save that this also was well and usefully ordered. It seems to me that they did this also in mockery, and that in consequence of this (punishment), none dared even at random to name that Name. Why did this put them upon confession? Because this was a most mighty argument of God's omniscience (therefore), before they should be exposed by the demons, they accused themselves, fearing lest they should suffer the same things. For when the demons their helpers are their accusers, what hope is there thenceforth, save the confession by deeds?
But see, I pray you, after such signs had been wrought, what evils within a short space ensue. Such is human nature: it soon forgets. Or, do ye not remember what has been the case among ourselves? Did not God last year shake our whole city?[1] Did not all run to baptism? Did not whoremongers and effeminate and corrupt persons leave their dwellings, and the places where they spent their time, and change and become religious? But three days passed, and they returned again to their own proper wickedness. And whence is this? From the excessive laziness. And what marvel if, when the things have passed away (this be the case), seeing that, the images lasting perpetually, the result is such? The fate of Sodom--say, does it not still last (in its effects)?"[2] Well, did the dwellers beside it become any the better? And what say you to the son of Noah? Was he not such (as he is represented), did he not see with his eyes so vast a desolation, and yet was wicked? Then let us not marvel how, when such things had been done, these Jews (at Ephesus) believe not, when we see that belief itself often comes round for them into its opposite,[3] into malignity; as, for instance, when they say that He hath a devil, He, the Son of God! Do you not see these things even now, and how men are many of them like serpents, both faithless and thankless, men who, viper-like, when they have enjoyed benefits and have been warmed by some, then they sting their benefactors? This we have said, lest any should marvel, how, such signs having been wrought, they were not all converted, For behold, in our own times happened those (miracles) relating to the martyr Babylas,[4] those relating to Jerusalem, those relating to the destruction of the temples, and not all were converted. Why need I speak of ancient things? I have told you what happened last year; and none gave heed to it, but again little by little they fell off and sunk back. The heaven stands perpetually crying aloud that it has a Master, and that it is the work of an Artificer, all this that we see--I mean the world--and yet some say that it is not so. What happened to that Theodorus last year--whom did it not startle? And yet nothing came of it, but having for a season become religious, they returned to the point from which they had started in their attempt to be religious. So it was with the Jews. This is what the Prophet said of them: "When He slew them, then they sought Him, and turned early unto God," (Ps. 78:34.) And what need to speak of those things that are common to all? How many have fallen into diseases, how many have promised, if raised up, to work so great a change, and yet they have again become the same as ever! This, if nothing else, shows that we have natural free-will--our changing all at once. Were evil natural, this would not be: things that are natural and necessary, we cannot change from. "And yet," you will say, "we do change from them. For do we not see some, who have the natural faculty to see, but are blinded by fear?" (True--) because this also is natural:[* *] if a different (necessity of) nature come not also into operation:[5] (thus) it is natural to us, that being terrified we do not see; it is natural to us that when a greater fear supervenes, the other gives way. "What then," you will say, "if right-mindedness[6] be indeed according to nature, but fear having overpowered it cast it out?" What then if I shall show that some even then are not brought to a right mind, but even in these fears are reckless? Is this natural? Shall I speak of ancient things? Well then, of recent? How many in the midst of those fears continued laughing, mocking, and experienced nothing of the sort? Did not Pharaoh change immediately, and (as quickly) run back to his former wickedness? But here, as if (the demons) knew Him not, they (the exorcists) added, "Whom Paul preacheth," whereas they ought to have said, "the Saviour of the world." "Him that rose again." By this they show that they do know, but they did not choose to confess His glory. Wherefore the demon exposes them, leaping upon them, and saying, "Jesus I know, and Paul I know, but who are ye?" So that not ye are believers, but ye abuse that Name when ye say this. Therefore the Temple is desolate,[1] the implement easy to be overcome. So that ye are not preachers; mine, says he, ye are. Great was the wrath of the demon. The Apostles had power to do this to them, but they did it not as yet. For they that had power over the demons that did these things to them, much more had power over the men themselves. Mark how their forbearance is shown, in that they whom they repulsed do these things, while the demons whom they courted do the contrary. "Jesus," says he, "I know." Be ashamed, ye that are ignorant (of Him). "And Paul I know." Well said, "Think not that it is because I despise them, that I do these things." Great was the fear of the demon. And why without these words did he not rend their garments? For so he would both have sated his wrath, and established the delusion. He feared as I said, the unapproachable force, and would not have had such power had he not said this. But observe how we find the demons everywhere more right minded (than the Jews), not daring to contradict nor accuse the Apostles, or Christ. There they say, "We know Thee who Thou art" (Matt. 8:29); and, "Why art Thou come hither before the time to torment us" (Mark 1:24): and again, "I know Thee who Thou art, the Son of God." And here, "These men are servants of the most high God" (ch. 16:17): and again, "Jesus I know, and Paul I know." For they exceedingly feared and trembled before those holy persons. Perhaps some one of you, hearing of these things, wishes he were possessed of this power, so that the demons should not be able to look him in the face, and accounts those saints happy for this, that they had such power. But let him hear Christ saying, "Rejoice not because the demons are subject unto you" (Luke 10:20), because He knew that all men rejoice most in this, through vainglory. For if thou seekest that which pleaseth God, and that which is for the common good, there is another, a greater way. It is not so great to free from a demon as it is to rescue from sin. A demon hinders not to attain unto the kingdom of Heaven, nay, even coِperates, unwillingly indeed, but nevertheless coِperates by making him that has the demon more sober-minded; but sin casts a man out.
But it is likely some man will say, "God forbid it should ever befall me to be sobered in this way!" Nor do I wish it for you, but a very different way, that you should do all from love of Christ: if however, which God forbid, it should so befall you, then even on this behalf I would comfort you. If then the demon does not cast out (from the kingdom of heaven), but sin does cast out, to free a man from sin is greater beneficence.
From this let us study to free our neighbors, and before our neighbors, our own selves. Let us see to it, lest we have a demon: let us examine ourselves strictly. More grievous than a demon is sin, for the demon makes men humble. See ye not those possessed with a demon, when they have recovered from the attack, how downcast they are, of how sad a countenance, how fraught with shame their faces are, how they have not even courage to look one in the face? See the strange inconsistency! While those are ashamed on account of the things they suffer, we are not ashamed on account of the things we do; while they are abashed being wronged, we are not abashed when doing wrong: and vet their condition is not a subject for shame, but for pity and tenderness and indulgence: nay, great is the admiration it calls for, and many the praises, when struggling against such a spirit, they bear all thankfully: whereas our condition in very deed is a subject for ridicule, for shame, for accusation, for correction, for punishment, for the worst of evils, for hell-fire; calling for no compassion whatever. Seest thou, that worse than a demon is sin? And those indeed, from the ills they suffer, reap a double profit: first, their being sobered and brought to more self-control; then, that having suffered here the chastisement of their own sins, they depart hence to their Master, purified. For indeed upon this we have often discoursed to you, that those who are punished here, if they bear it thankfully, may naturally be supposed to put away thereby many of their sins. Whereas from sins the mischief resulting is twofold; first, that we offend; secondly, that we become worse. Attend to what I say. Not this is the only injury we get from sin, that we commit a sin: but another and a worse is this, that our soul receives a habit. Just as it is in the case of the body--for it will be more plain when put in the form of an example--as he who has taken a lever has got harm not only in this respect, that he is sick, but also that after the sickness he is become weaker, even though he may return to health after a long disease: just so in the case of sin, though we may regain health, yet we are far from having the strength we need. For[1] take the case of one who has been insolently abusive: does he not suffer his deserts for his abusive conduct? Aye, but there is another and a worse thing to rue (which is), that his soul is become more insensible to shame. For from each several sin that is committed, even after the sin has been done and has ceased, there remains a kind of venom instilled into our souls. Do you not hear people saying, when they are recovered from sickness, "I dare not drink water now?" And yet the man has regained his health: aye, but the disease has done him this harm also. And whereas those (possessed) persons, albeit suffering ill, are thankful, we, when faring well, blaspheme God, and think ourselves very ill used: for you will find more persons behaving thus in health and wealth than in poverty and sickness. For there stands the demon over (the possessed), like a very hangman, fierce, uttering many (menaces), even as a schoolmaster brandishing the lash, and not suffering them to give way to any laxity. And suppose that some are not at all brought to a sober mind, neither are these liable to punishment;[2] no small thing this: even as fools, even as madmen and children, are not called to account, so neither are these: since for things that are done in a state of unconsciousness, none can be so merciless as to call the doers to account. Why then, in a far worse condition than those who are possessed of evil sprits are we that sin. We do not, indeed, foam at the mouth, nor distort our eyes, or throw about our hands convulsively; but as for this, would that we did it in our body and not in our soul! Will you that I show you a soul, foaming, filthy, and a distortion of the mind's eyes? Think of those who are in a passion and drunken with rage; can any form be filthier than the words they discharge? In very deed it is like a sputtering of noisome slaver. And just as the possessed know none of those who are present, so neither do these. Their understanding darkened, their eyes distorted, they see not who is friend, who foe, who worthy of respect, who contemptible, but they see all alike without a difference. And then, do you not see them, how they tremble, just like those others? But they do not fall to the ground, say you? True, but their soul lies on the ground and fails there in convulsions: since had it stood upright, it would not have come into the condition it is in. Or think you not that it betokens a soul abjectly sprawling and lost to all self-possession, the things men can do and say when drunken with rage? There is also another form of madness worse than this. What may this be? When men cannot so much as suffer themselves to vent their anger, but instead of that nourish within their own bosoms, to their own proper hurt,[3] as it were a very hangman with his lash, the rancorous remembrance of wrongs. For it is a bane to themselves first, (he malice that they bear. To say nothing of the things to come, what torture, think you, must that man undergo in the scourging of his soul, as day by day he looks how he may avenge himself on his enemy? He chastises himself first, and suffers punishment, swelling (with suppressed passion), fighting against himself, setting himself on fire. For needs must the fire be always burning within thee: while raising the fever to such a height, and not suffering it to wane, thou thinkest thou art inflicting some evil on the other, whereas thou art wasting thyself, ever bearing about with thee a flame which is always at its height, and not letting thy soul have rest, but evermore being in a state of fury, and having thy thoughts in a turmoil and tempest. What is more grievous than this madness, to be always smarting with pain, and ever swelling and inflamed? For such are the souls of the resentful: when they see him on whom they wish to be revenged, straightway it is as if a blow were struck them: if they hear his voice, they cower and tremble: if they be on their bed, they picture to themselves numberless revenges, hanging, torturing that enemy of theirs: and if, beside all this, they see him also to be in renown, O! the misery they suffer! Forgive him the offence, and free thyself from the torment. Why continue always in a state of punishment, that thou wayest once punish him, and take thy revenge? Why establish for thyself a hectic disease?[4] Why, when thy wrath would fain depart from thee, dost thou keep it back? Let it not remain until the evening, says Paul. (Eph. 4:26.) For like some eating rot or moth, even so does it gnaw through the very root of our understanding. Why shut up a beast within thy bowels? Better a serpent or an adder to lie within thy heart, than anger and resentment: for those indeed would soon have done with us, but this remains forever fixing in us its fangs, instilling its poison, letting loose upon us an invading host of bitter thoughts. "That he should laugh me to scorn," say you, "that he should despise me!"[1] 0 wretched, miserable man, wouldest thou not be ridiculed by thy fellow-servant, and wouldest thou be hated by thy Master? Wouldest thou not be despised by thy fellow-servant, and despisest thou thy Master? To be despised by him, is it more than thou canst bear, but thinkest thou not that God is indignant, because thou ridiculest Him, because thou despisest Him, when thou wilt not do as He bids thee? But that thine enemy will not even ridicule thee, is manifest froth hence (that), whereas if thou follow up the revenge, great is the ridicule, great the contempt, for this is a mark of a little mind; on the contrary, if thou forgive him, great is the admiration, for this is a mark of greatness of soul. But you will say, he knows not this. Let God know it, that thou mayest have the greater reward. For He says," Lend to those of whom ye hope not to receive." (Luke 6:34.) So let us also do good to those who do not even perceive that one is doing them good, that they may not, by returning to us praise or any other thing, lessen our reward. For when we receive nothing from men, then we shall receive greater things from God. But what is more worthy of ridicule, what more paltry, than a soul which is always in anger, and wishing to take revenge? It is womanly, this disposition, it is babyish. For as the babes are angry even with lifeless things, and unless the mother beats the ground, they will not let go their anger:[2] so do these persons wish to revenge themselves on those who have aggrieved them. Why then, it is they who are worthy of ridicule: for to be overcome by, passion, is the mark of a childish understanding, but to overcome it, is a sign of manliness. Why then, not we are the objects of ridicule, when we keep our temper, but they. It is not this that makes men contemptible--not to be conquered by passion: what makes them contemptible is this--to be so afraid of ridicule from without, as on this account to choose to subject one's self to one's besetting passion, and to offend God, and take revenge upon one's self. These things are indeed worthy of ridicule. Let us flee them. Let a man say, that having done us numberless ills, he has suffered nothing in return: let him say that he might again frantically assault us, and have nothing to fear. Why, in no other (better) way Could he have proclaimed our virtue; no other words would he have sought, if he had wished to praise us, than those which he seems to say in abuse. Would that all men said these things of me: "he is a poor tame creature; all men heap insults on him, but he bears it: all men trample upon him, but he does not avenge himself." Would that they added, "neither, if he should wish to do so, can he:" that so I might have praise from God, and not from men. Let him say, that it is for want of spirit that we do not avenge ourselves. This does us no hurt, when God knows (all): it does but cause our treasure to be in greater safety. If we are to have regard to them, we shall fall away from everything. Let us not look to what they say, but to what becomes us. But, says he, "Let no man ridicule me," and some make a boast of this. O! what folly! "No man," says he, "having injured me, has ridiculed me:" that is, "I had my revenge." And yet for this thou deservest to be ridiculed, that thou didst take revenge. Whence came these words among us--being, as they are, a disgrace to us and a pest, an overthrow of our own proper life and of our discipline? It is in downright opposition to God that thou (so) speakest. The very thing which makes thee equal to God--the not avenging thyself--this thou thinkest a subject for ridicule! Are not we for these things worthy to be laughed at, both by ourselves, and by the heathen, when we thus speak against God? I wish to tell you a story of a thing that happened in the old times (which they tell) not on the subject of anger, but of money. A man had an estate in which there was a hidden treasure, unknown to the owner: this piece of ground he sold. The buyer, when digging it for the purpose of planting and cultivation, found the treasure therein deposited, and came[3] and wanted to oblige the seller to receive the treasure, urging that he had bought a piece of ground, not a treasure. The seller on his part repudiated the gift, saying, "The piece of ground (is not mine), I have sold it, and I have no concern whatever with this (treasure)." So they fell to altercation about it, the one wishing to give it, the other standing out against receiving it. So chanting upon some third person, they argued the matter before him, and said to him, "To whom ought the treasure to be assigned?" The man could not settle that question; he said, however, that he would put an end to their dispute--he would (if they pleased) be master of it himself. So he received the treasure, which they willingly gave up to him; and in the sequel got into troubles without end, and learnt by actual experience that they had done well to have nothing to do with it. So ought it be done likewise with regard to anger; both ourselves ought to be emulous[1] not to take revenge, and those who have aggrieved us, emulous to give satisfaction. But perhaps these things also seem to be matter of ridicule: for when that madness is widely prevalent among men, those who keep their temper are laughed at, and among many madmen he who is not a madman seems to be mad. Wherefore I beseech you that we may recover (from this malady), and come to our senses, that becoming pure from this 7pernicious passion, we may be enabled to attain unto the kingdom of heaven, through the grace and mercy of His only-begotten Son, with Whom to the Father, together with the Holy Spirit, be glory, might, honor, now and ever, world without end. Amen.
SYNAXAIRE
The Seventh Day of the Blessed Month of Hatour
1. The Martyrdom of St. George of Alexandria.
2. The Martyrdom of St. Nehroua.
3. The Departure of St. Mina, Bishop of Tamai (Thmoui).
4. The Consecration of the Church of St. George of Cappadocia.
1. On this day, St. George (Gawargios) of Alexandria, was martyred. His father was a merchant in the city of Alexandria and had no son. It happened that he travelled to the city of Lydd and attended the feast of the consecration of the Church of St. George the martyr. He prayed to God, interceding with His great saint that he might have a son. God answered his prayers, and gave him a son, and he named him George. His mother was the sister of Armenius, the Governor of Alexandria.
His parents died when he was 25 years old. George was merciful, loving and kind to the poor and loved the church. He stayed with his uncle who had only one daughter. One day she went with some of her friends for an outing. While they were walking nearby a monastery outside the city, she heard its monks singing sweet hymns. She was touched by what she had heard and asked her cousin George about it. He replied that those monks had forsaken the world to worship and he guided her to believe in the Lord Christ. He told her about the share of the sinners of the final punishment and the share of the righteous of felicity.
When she returned to her father, she told him that she was a believer of Christ. He tried to reason with her, to dissuade her, and to lure her with great promises. Then he threatened her. When she did not hearken to his words, he ordered that her head be cut off, thus she received the crown of martyrdom.
Later on, the Governor knew that George was responsible for her conversion. He seized him and tortured him severely. Then he sent him to Ansena where they also tortured him and finally they cut off his holy head, thus he received the crown of martyrdom. A deacon whose name was Samuel, took his holy body and carried it to the city of Manf, El-Giza province.
When the wife of his uncle Armenius knew about it, she sent for the body and placed it with the body of her martyred daughter in Alexandria.
Their intercession be for us. Amen.
2. On this day also, St. Nehroua, was martyred. He was from the district of Fayyum and he feared God. When he heard the accounts of the martyrs, he went to Alexandria to die for the Name of the Lord Christ.
He was told in a vision that he must go to Antioch. While he was thinking of how to go there and looking for a ship to embark on, God sent to him His angel Michael, who carried him on his wings from Alexandria to Antioch and set him down before Diocletian. There he confessed the Lord Christ. Diocletian asked him about his name and his country, and when he knew Nehroua's story, he marvelled at the manner in which he had come.
Diocletian offered him much money and many prizes to turn him away from his faith, but Nehroua refused. Then Diocletian threatened him, but could not frighten him. Therefore the Emperor ordered that he be tortured in many different ways.
One time they tortured him by releasing lions to attack him, once by burning him in a fire, another by squeezing him in the wheel, and still another time by casting him in a cauldron with fire under it. Finally, they cut off his holy head with a sword and he received the crown of martyrdom. St. Nehroua became a counterpart for those from Antioch who were martyred in the land of Egypt.
It happened that St. Julius El-Akfahsee was present at the time of his martyrdom, so he took his body and sent it with two of his men to St. Nehroua's country with great honor.
Their intercession be for us. Amen.
3. Today also, St. Mina, bishop of the city of Tamai (Thmoui) El-Amdid in Sinbelawain, departed. His father was from the city of Samannoud. He was the only son of God-fearing parents. They practiced the works of the monks such as fasting, prayers and asceticism until their report was heard throughout the country.
They made their son marry against his will. But he agreed with his wife on keeping their virginity. They remained so, doing many worships as practiced by monks, wearing sackcloth and spending most of their nights in prayer and reading the word of God. This saint longed to be a monk and he discussed it with his wife saying, "It is improper for us to practice the monastic works while we are in the world."
She agreed with him, and he went to the monastery of Anba Antonius, to be far away from his parents. They looked for St. Mina to return him back to his wife and they knew not where he was. From there he went with Anba Mikhail, who became later on the 46th Pope of Alexandria, to the monastery of St. Macarius, where they became monks. That was during the time of the two bright stars Anba Abraam and Anba Gawargah. Father Mina became their disciple, he learned from them, followed the way of their worship and increased in his angelic works until he surpassed in his worship many of the fathers.
Satan envied him for his strenuous fight and afflicted him in his legs and he laid flat on the ground for two months. After that the Lord Christ healed St. Mina, who overcame Satan with the might of God.
Later on, he was called for the rank of episcopate. When the messengers of the Patriarch came to him and he knew the reason for their visit, he wept and was sorrowful to leave the desert. The fathers convinced him that this was the will of God. He obeyed and went with the messengers to the Patriarch who ordained him Bishop of the city of Tamai (Thmoui).
The Lord granted him the gift of healing the sick, the gift of knowing the hidden things and he knew what was in the minds of people. The bishops of the surrounding districts used to come to him for counselling. People from everywhere came to listen to his teachings. He was the father of four Patriarchs and he laid his hand upon them when they were ordained. They were: Anba Alexandros II, Anba Cosma, Anba Theodore, and Anba Mikhail I.
When the Lord Christ wished him to depart from this transient world, He informed him. Anba Mina called the people of his diocese and commanded them to be strong in the Orthodox faith and to keep the divine commandments. Then he committed them to their true shepherd, the Lord Jesus Christ and departed from this transitory world and came to Christ, Whom he loved. The people wept and mourned the loss of their shepherd and their father after the Lord, who cared for their souls. They buried him in a fitting manner and laid him in the place, as he had directed beforehand.
His prayers be with us all. Amen.
4. Also on this day, is the commemoration of the consecration of the Church of the honorable saint and great martyr St. George in the city of Lydd. We also commemorate the great wonders and signs, the Lord has done therein which became known throughout the land and sea. When Emperor Diocletian heard the reports of this church, he sent Eukheius, the head of his army, with soldiers to destroy it. Eukheius came with arrogance to where the icon of St. George was and he began to scoff at the Christians and at the Saint. He had a staff in his hand with which he struck the lamp, which was burning before the icon of St. George and he broke it. A fragment of the lamp fell on his head. Fear and great trembling came upon him and he fell prostrate on the ground. The soldiers carried him, to take him back to his country, for they knew that this had happened to him because of his mockery towards this great martyr. Eukheius died on the way back with disgrace, and they cast him into the sea.
When Diocletian heard this, he became angry and decided to go himself to this church and destroy it. The Lord bore no longer with him to do what he had determined to do and He smote him with blindness and the men of his kingdom rose up against him. The Lord took the kingdom away from him and placed Constantine, a righteous Emperor, in his place. Emperor Constantine closed pagan temples and opened the churches. The churches and the universe rejoiced, especially the church of the great martyr, the star of the morning, St. George.
His intercession be with us and Glory be to our God, forever. Amen.
DIVINE LITURGY GOSPEL TEXT FROM LUKE 21:12-19
12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name’s sake.
13 And it shall turn to you for a testimony.
14 Settle it therefore in your hearts, not to meditate before what ye shall answer:
15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.
16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death.
17 And ye shall be hated of all men for my name’s sake.
18 But there shall not an hair of your head perish.
19 In your patience possess ye your souls.
EXPLANATION BY SAINT KYRELLOS I
THE 24TH PATRIARCH OF ALEXANDRIA
EXTRACT FROM SERMON CXXXIX.
But before all these things they shall lay their hands upon you, and persecute you, delivering you up to synagogues and prisons, and bringing you before kings and rulers for My name sake: but this shall prove to you a witnessing.
FROM Christ we have received the knowledge of things about to happen: for it is even He Who "reveals the deep things out of darkness," and knows those that are hidden: and "in Him are all the treasures of wisdom, and the hidden things of knowledge.'" He changes times and seasons: and refashions the creation to that which it was at the beginning. For it was by His means that when it existed not, it was brought into existence according to the will of God the Father: for He is His living and personal power and wisdom: and again by His means it will easily be changed into that which is better. For as His disciple says, "We expect new heavens, and a new earth, and His promises." |651
Now the cause of this digression has been in part the question put to our common Saviour Christ respecting the temple, and the things therein, and partly the answer He made thereto. For some of them showed Him the mighty works that were in the temple, and the beauty of the offerings; expecting that He would admire as they did the spectacle, though He is God, and heaven is His throne. But He deigned, so to speak, no regard whatsoever to these earthly buildings, trifling as they are, and absolutely nothing, compared I mean to the mansions that are above; and dismissing the conversation respecting them, turned Himself rather to that which was necessary for their use. For He forewarned them, that however worthy the temple might be accounted by them of all admiration, yet at its season it would be destroyed from its foundations, being thrown down by the power of the Romans, and all Jerusalem burnt with fire, and retribution exacted of Israel for the slaughter of the Lord. For after the Saviour's crucifixion, such were the things which it was their lot to suffer.
They however understood not the meaning of what was said, but rather imagined that the words He spoke referred to the consummation of the world. They asked therefore, "When shall these things be? and what is the sign when they are about to happen? What therefore is Christ's answer? He meets the view of those who put to Him the enquiry, and omitting for the present what He was saying about the capture of Jerusalem, He explains what will happen at the consummation of the world, and, so to speak, warns them and testifies, saying, "Look! Be not deceived: for many shall come in My Name, saying, that I am He, and the time is near. Go you not after them.'" For before the advent of Christ the Saviour of us all from heaven, various false Christs and false prophets will appear preceding Him, falsely assuming to themselves His person, and coming into the world like eddies of smoke springing up from a fire about to break forth. "But follow them not," He says. For the Only-begotten Word of God consented to take upon Him our likeness, and to endure the birth in the flesh of a woman, in order that He might save all under heaven. And this to Him was an emptying of Himself, and a humiliation. For what is the measure of humanity compared with |652 the divine and supreme majesty and glory? As one therefore Who had humbled Himself to emptiness, He deigned to remain unknown, even charging the holy apostles before His precious cross that they should not reveal Him. For it was necessary that the manner of His dispensation in the flesh should remain hid, that by enduring as a man for our sakes even the precious cross, He might abolish death, and drive away Satan from his tyranny over us all. For, as Paul says; "The wisdom that was in Christ, by which is meant that which is by Christ, none of the rulers of this world knew: for if they had known it, they would not have crucified the Lord of glory." It was necessary therefore that He should remain unknown during the time that preceded His passion: but His second advent from heaven will not happen secretly as did His coming at first, but will be illustrious and terrible. For He shall descend with the holy angels guarding Him, and in the glory of God the Father, to judge the world in righteousness. And therefore He says, "when there arise false Christs and false prophets, go you not after them.'"
And He gives them clear and evident signs of the time when the consummation of the world is now near. "For there shall be wars, He says, and tumults: and famines and pestilences everywhere: and terrors from heaven, and great signs." For, as another evangelist says, "all the stars shall fall: and the heaven be rolled up like a scroll, and its powers shall be shaken."
But in the middle the Saviour places what refers to the capture of Jerusalem: for He mixes the accounts together in both parts of the narrative. "For before all these things, He says, they shall lay their hands upon you, and persecute you, delivering you up to synagogues and to prisons, and bringing you before kings and rulers for My Name's sake. But this shall prove to you a witnessing." For before the times of consummation the land of the Jews was taken captive, being overrun by the Roman host; the temple was burnt, their national government overthrown, the means for the legal worship ceased;----for they no longer had sacrifices, now that the temple was destroyed,----and, as I said, the country of the Jews, together with Jerusalem itself, was utterly laid waste. And before those things happened, the blessed disciples were |653 persecuted by them. They were imprisoned: had part in unendurable trials: were brought before judges: were sent to kings; for Paul was sent to Rome to Caesar. But these things that were brought upon them were to them for a witnessing, even to win for them the glory of martyrdom.
And He testifies to them, 'Meditate not beforehand what defence you will make: for you shall receive of Me wisdom and a tongue which all those who stand against you shall not be able to resist or to speak against.' And cutting away the grounds of human pusillanimity, He tells them, 'that they shall be delivered up by brethren and friends and kinsfolk:' but He promises that certainly and altogether He will deliver them, saying, that "a hair of your head shall not perish."
And, to make His prediction yet again more clear, and more plainly to mark the time of its capture, He says, "When you have seen Jerusalem girt about with armies, then know that its destruction is nigh." And afterwards again He transfers His words from this subject to the time of the consummation, and says; "And there shall be signs in the sun, and in the moon, and in the stars; and on the earth distress of nations in perplexity: from the sound of the sea, and its surging, as the souls of men depart: from fear and expectation of the things which are coming upon the world: for the hosts of heaven shall be shaken." For inasmuch as creation begins, so to speak, to be changed, and brings unendurable terrors upon the inhabitants of earth, there will be a certain fearful tribulation, and a departing of souls to death. For the unendurable fear of those things that are coming will suffice for the destruction of many.
"Then, He says, they shall see the Son of man coming in a cloud with power and great glory." Christ therefore will come not secretly nor obscurely, but as God and Lord, in glory |654 such as becomes Deity; and will transform all things for the better. For He will renew creation, and refashion the nature of man to that which it was at the beginning. "For when these things, He says, come to pass, lift up your heads, and look upwards: for your redemption is near." For the dead shall rise, and this earthly and infirm body shall put off corruption, and shall clothe itself with incorruption by Christ's gift, Who grants to those that believe in Him to be conformed to the likeness of His glorious body. As therefore His disciple says, "The day of the Lord will come as a thief; in which the heavens indeed shall suddenly pass away, and the elements being on fire shall be dissolved, and the earth and all the works that are therein shall be burnt up." And further, he adds thereunto, "Since therefore all these things are being dissolved, what sort of persons ought we to be, that we may be found holy, and without blame, and unreproved before Him?" And Christ also Himself says, "Be you therefore always watching, supplicating that you may be able to escape from all those things that are about to happen, and to stand before the Son of Man." "For we shall all stand before His judgment seat," to give an account of those things that we have done. But in that He is good and loving to mankind, Christ will show mercy on those that love Him; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.3 |655
TABLE OF CONTENTS
PAGE
1 Vespers
22 Matines
23 Pauline epistle
41 Catholicon
51 Synaxaire
54 Divine liturgy gospel
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