,,leaves ,,from ,,st4 ,,john ,,chrysostom4 ,,selected ,,and ,,translated ,,by ,,mary ,h4 ,,allies4 ,edited with a ,preface by ,t4 ,w4 ,,allies1 ,k4,c4,s4,g4 4 ,hom4 iv4 on #ast ,epistle to ,corinthians4 ,,london3 ,,burns ,,oates1 ,limited4 ,,new ,,york3 ,,catholic ,,publication ,,society ,,co4 #ahhi4 ,imprimatur4 ,henricus ,eduardus1 ,cardinalis ,archiepiscopus4 ,westmonasterii1 ,die #bh ,novembris1 #ahhh4 ,,contents4 ,,preface4--,,st4 ,,john ,,chrysostom4 ,,page ,birth and ,parentage1 #a ,named ,preacher at ,antioch1 #c ,archbishop of ,constantinople1 #e ,state of ,constantinople1 #g ,enmity of ,eudoxia1 #i ,synod of the ,oak1 #aj ,exile at ,kucusus1 #aa ,judgment of ,pope ,innocent ,i41 #ab ,comana1 #ac ,his ,death1 #ad ,translation of his ,body1 #ae ,final ,burial at ,st4 ,peter's1 #af ,summary of his ,works1 #ag ,,part ,i4 ,,the ,,king',s ,,highway4 #a4 ,the ,way1 the ,truth1 and the ,life1 #bc #b4 ,who is the ,greater8 #bf #c4 ,the ,first are ,last and the ,last ,first1 #bi #d4 ,variety of ,human ,lot1 #cd #e4 ,whence the ,rich8 #ch #f4 ,the ,rich ,young ,man1 #da #g4 ,different ,kinds of ,friendship1 #df #h4 ,the ,buyers and ,sellers in the ,temple1 #di #i4 ,the ,voice of ,good ,deeds1 #ea #aj4 ,the ,best ,controversy1 #ee #aa4 ,the ,tongue a ,royal ,power1 #fc #ab4 ,golden ,vessels and ,golden ,hearts1 #ff #ac4 ,true ,almsgiving1 #gj #ad4 ,i was hungry and you gave ,me to eat1 #gc #ae4 ,the ,archetype and the ,type1 #gg #af4 ,the ,weak ,things of ,god1 #hc #ag4 ,the ,secret of our ,faith1 #id #ah4 ,the ,victory of our ,faith1 #ajj #ai4 ,marriages as they were and as they are1 #aje #bj4 #8,use a little ,wine1' #aji #ba4 ,possessing the ,land1 #aah #bb4 ,the ,word of ,praise1 #abe #bc4 ,sufferings of the ,just1 #acj #bd4 ,the ,folly of the ,cross1 #ada #be4 ,the ,abode of the ,humble1 #adh #bf4 ,the ,prisoner of ,jesus ,christ1 #aeb #bg4 ,the ,seed not vivified unless it dies1 #aeg #bh4 ,the ,resurrection in ,creation1 #afc #bi4 ,resurrection confirmed by ,signs which followed1 #afi ,,part ,,ii4 ,,the ,,king',s ,,house4 #a4 #8,thou art ,peter1' #ahc #b4 #8,peter rose up1' #ahh #c4 ,built upon the ,rock1 #ahi #d4 ,the ,priest a ,man1 not an ,angel1 #aic #e4 ,the ,authority of the ,priest1 #aih #f4 ,the ,priest a ,shepherd of ,souls1 #bjd #g4 ,one ,sacrifice1 #bab #h4 ,the ,new ,pasch1 #bag #i4 ,the #8,eyes of ,rome1' #bba #aj4 #8,this is ,my ,body1' #bbh #aa4 ,the ,union of the ,holy ,eucharist1 #bcg #ab4 ,bone of our ,bone1 ,flesh of our ,flesh1 #bda #ac4 ,remembrance of the ,dead1 #bdh #ad4 ,the ,departed at the ,sacred ,mysteries1 #beb #ae4 ,the ,tombs of the ,martyrs1 #bef #af4 ,the ,bodies of the ,martyrs1 #bei #ag4 ,the ,tombs of the ,servants1 #bff ,,part ,,iii4 ,,personal4 #a4 ,letter to ,pope ,innocent1 ,a4,d4 #djd1 #bgb #b4 ,letter to some ,imprisoned ,bishops and ,priests 7#djd71 #bhb #c4 ,to the ,priests and ,monks ,nicholas1 ,theodotus1 c4 7#dje71 #bhc #d4 ,to some ,priests and ,monks in ,phnicia 7#dje71 #bhd #e4 ,to ,studius the ,prefect of the ,city1 on the ,death of his ,brother 7#djd71 #bhf #f4 ,to ,malchus on the ,death of his ,daughter1 #bhh #g4 ,to ,olympias4 ,the ,virginal ,life1 #bhh #h4 ,to ,olympias4 ,the ,blessedness of ,suffering1 #bij #i4 ,to ,olympias 7#djf71 #bic #aj4 ,to ,panius4 #8,glory be to ,god in all things1' #bie #aa4 ,vanity of ,vanities #bif ,,errata4 ,page #af1 for 8surrounded0 read surrounds4 ,page #ba1 for 8,nirockl0 read ,nirschl4 ,these are corrected in this electronic edition4 ,,st4 ,,john ,,chrysostom4 ,birth and ,parentage ,john of ,antioch was born about the year #cdg1 of a noble family4 ,his father1 ,secundus1 held a high rank in the imperial army2 he died early1 and left a very young widow1 in the bloom of age and beauty1 and amply endowed with wealth4 ,many suitors sought to obtain the hand of ,st4 ,anthusa4 ,she remained faithful to the memory of her husband1 and devoted to the education of her only son4 ,she brought him up in all the knowledge of the age and in strict piety1 which she enforced by her example4 ,st4 ,anthusa1 amid all the perils of ,antioch1 guarded her son ,john with the same care which her contemporary1 ,st4 ,monica1 bestowed in the small circle of an ,african town on her ,augustine4 ,she was happier in one thing4 ,the heathen charms of ,antioch exerted no such power over her son ,john as the like seductive beauty of ,carthage exerted over the young ,augustine4 ,the prayers and the care of ,st4 ,monica and ,st4 ,anthusa were equally zealous4 ,in the one case1 after the most terrible fall1 lasting over a period of at least fourteen years1 the ,african mother had the unspeakable joy of seeing her son's mind delivered from the most dangerous heresy of the day1 and was allowed to die in the arms of the new-born ,christian1 who could share all her hopes of eternal life1 which are recorded in the beautiful dialogue between mother and son preserved for us by that son1 who was to be the greatest doctor of the ,church4 ,in the other case1 the ,antiochene parent to whom was applied that expression of the admiring heathen1 #8,see what mothers these ,christians have1' had the still rarer gift of rearing a son who never fell1 who pursued from beginning to end a holy life1 who was crowned with a confessorship exceeding the glory of many martyrs1 and whose least merit is that he was the greatest preacher of the ,eastern ,church1 and gave to the language of ,plato1 eight hundred years after him1 in its decline1 a glory equal to that which the ,athenian gave to it in its prime4 ,two men--,i know not if there be any others in all history--have had their personal name merged by posterity in the name which expressed their special qualities4 ,as the son of ,pepin is for ever ,charlemagne1 so ,john1 the son of ,st4 ,anthusa1 is for ever ,chrysostom1 the ,golden ,mouth4 ,it is thus the world calls the one great and the other eloquent4 ,to return to the facts of ,john of ,antioch's life4 ,as he grew up he had lessons from the renowned heathen rhetorician ,libanius4 ,he studied philosophy1 and distinguished himself1 at twenty years of age1 in preparation for the bar4 ,libanius considered him the best scholar he had1 and even wished to be succeeded by him in his office4 ,named ,preacher at ,antioch ,but ,john speedily renounced this and all worldly renown4 ,he practised a most strictly ascetic life1 and gave himself up to the study of the ,christian religion4 ,he was a pupil of that ,diodorus1 afterwards bishop of ,tarsus1 who was then held in high repute as a ,scripture commentator4 ,he was also under ,st4 ,meletius1 patriarch of ,antioch4 ,from him he received baptism in #cfi1 at the age1 therefore1 of twenty-two years2 and the minor order of ,lector three years later4 ,the bishops who met at ,antioch in #cgc designated him1 with his friend ,basil1 for the episcopal dignity4 ,in his humility he took flight to the anchorets who dwelt in the mountains near ,antioch4 ,with them he spent four years1 and two years after that in a cavern1 until his health failed1 and he was obliged to return to ,antioch4 ,here the patriarch ,meletius made him a deacon in #chj2 and his successor ,flavian gave him the priesthood in #chf1 in his fortieth year1 and named him to be preacher in the cathedral4 ,then during ten years the great see of the ,east wondered at the eloquence1 the teaching1 and the zeal of the greatest preacher it had known4 ,in her sorest time of need he was at hand to comfort and support the city of his birth4 ,when a great riot broke out1 and led the citizens in their haste and anger to insult the statues of the emperor ,theodosius and his wife1 the most pious ,flaccilla1 and ,antioch trembled lest this act of treason should be followed by summary destruction2 when her patriarch ,flavian hurried across the five hundred miles to ,constantinople1 that if possible he might soften the wrath of the emperor before the bolt was launched1 ,st4 ,chrysostom preached some of his most famous sermons1 those entitled1 #8,on the ,statues'4 ,he kept up the courage of the fainting people1 and when ,flavian returned with a pardon which left untouched the privileges of the city1 the preacher shared with the patriarch the gratitude of those who were saved4 ,after ten years of incessant labours by the preacher1 which form a large part of the writings preserved to us1 the see of ,constantinople fell vacant by the death of the patriarch ,nectarius4 ,theodosius had died in #cie1 leaving the great eastern empire in the hands of his elder son ,arcadius1 scarcely out of his boyhood4 ,the young emperor was unwilling to trust the see of his capital to any one of his clergy1 and he listened to the advice given to him to call from ,antioch the man whose genius was as great as his character was stainless4 ,the great officer who carried out the imperial invitation1 or command1 at ,antioch1 was obliged to use artifice for the purpose of securing the preacher4 ,his people would not knowingly have suffered him to leave them4 ,he was taken out of the city under a plausible pretence4 #8,asterius1 count of the ,east1 had orders to send for him and ask his company to a church without the city4 ,having got him into his carriage1 he drove off with him to the first station on the high road to ,constantinople1 where imperial officers were in readiness to convey him thither4'#a ,thus he was carried across ,asia with all possible speed4 ,upon his arrival at ,constantinople he was chosen bishop with one voice1 and consecrated on the #bfth ,february1 #cih4 ,his consecrator was ,theophilus1 patriarch of ,alexandria1 who very unwillingly performed this office4 ,he had striven to get a certain priest who was devoted to himself appointed4 ,his subsequent enmity to ,st4 ,chrysostom was a main cause of the banishment and death which befel the man whom he had consecrated4 ,archbishop of ,constantinople ,thus1 at fifty years of age1 ,st4 ,chrysostom was placed1 not only without seeking for it1 but against his wishes1 upon that see which1 through the residence of the emperor1 was already become the most conspicuous of episcopal thrones in the ,east4 ,from the moment that ,constantine1 sixty-seven years before1 had made ,byzantium ,nova ,roma1 and founded1 in fact1 a new empire1 all the ambitious spirits among the prelates of the ,east sought to seat themselves on that perilous height4 ,this new centre of temporal power was from that time forth the centre of trouble1 heresy1 and disaster to the ,church4 ,eusebius left his former see1 ,nicomedia1 to possess it1 and to be the emperor's bishop4 ,one after another ,arian heretics succeeded4 ,in #cgi1 when the small number of ,catholics remaining in the new capital invited ,st4 ,gregory ,nazienzen to come to their aid1 he could only open in a private room a small church1 which he called by the significant name of ,anastasia1 the ,resurrection4 ,in that year ,theodosius was promoted by the young ,gratian to share his throne1 upon the destruction of his uncle ,valens by the ,goths4 ,valens had all but destroyed both empire and ,church in the ,east4 ,it was the great effort of ,theodosius to restore both4 ,in fifteen years of unexampled energy1 terrible trials1 and almost miraculous success1 he did what valour1 piety1 and prudence could do4 ,these years were all that the ,divine ,providence had allowed him for a work almost transcending human power2 and when he died1 not yet fifty years old1 in #cie1 the great empire of ,rome1 both in ,east and ,west1 may be said to have fallen into orphanage4 ,his two sons1 ,arcadius and ,honorius1 one a youth of nineteen and the other a boy of eleven1 proved to be utterly incompetent4 ,even ,theodosius had failed to overcome the deep degeneracy and rooted party spirit to which the ,arian heresy had reduced the eastern episcopate when ,st4 ,athanasius and ,st4 ,basil had been freshly laid in their tombs4 ,the council called by ,theodosius at ,constantinople in #cha suffered ,st4 ,gregory to give up the see1 which was surrounded by envious rivals4 ,for when ,meletius1 the patriarch of ,antioch1 died1 in presiding over that council1 instead of extinguishing the ,antiochene schism by the election of ,paulinus1 the bishop who was already in communion with ,rome and ,alexandria1 according to an actual agreement1 they suffered the schism to be prolonged by the election of ,flavian4 ,nectarius took the place which ,st4 ,gregory had vacated1 and ,st4 ,chrysostom was called after about fifteen years to succeed to his patriarchate4 ,state of ,constantinople ,such was the state of things when1 in #cih1 he began the charge of a city which1 in corruption1 party spirit1 and unquenched enmities of long-standing1 surpassed1 if it were possible1 his own native ,antioch4 ,it is true1 that instead of the small remnant who listened to ,st4 ,gregory eighteen years before in the ,church of the ,resurrection1 the whole city was1 in name at least1 ,catholic4 ,its bishop was seated in a magnificent church1 with a clergy more numerous1 perhaps1 than in any episcopal see in the world3 with vast revenues1 and a position second only to that of the emperor4 ,but the court of the ,east was the focus of endless rivalries3 of eunuchs who were ministers of state exercising the terrible autocratic powers of an emperor scarcely of age1 and dominated by an imperious empress1 whose splendid beauty held him in thraldom1 while her lust of power was endless and her vanity excessive4 ,and then there were foreign and barbarian generals1 whose struggle with each other for mastery was always keeping the empire in disquietude4 ,and lastly1 the rivalry of the ,gallic ,rufinus1 whom ,theodosius had left to advise his son in the ,east with the semi-barbarian ,stilicho1 to whom he had given both his favourite niece ,serena for wife1 and his younger son ,honorius for pupil in the ,west1 was preparing the ruin of ,constantine's empire by its own hands4 ,in such an atmosphere the preacher and the saint was placed to struggle as he might against court intrigues1 and to correct and purify a clergy whose conduct left much to be desired4 ,he showed himself throughout an admirable bishop4 ,pursuing himself the most simple and ascetic life1 he bestowed his whole great income as patriarch on the poor4 ,he founded hospitals and homes4 ,he celebrated the divine service with the utmost care and splendour4 ,he watched over discipline among his clergy4 ,he was unwearied in preaching4 ,nor did his vigilance end with the limits of his own see4 ,he sent missionaries to ,phnicia and ,palestine2 to the ,scythians1 also1 and the ,goths4 ,for the latter he established a special service of their own--he did all he could to deliver them from the fatal error which the deceit of the emperor ,valens had infected them with1 in presenting them with ,arianism instead of the ,christian faith4 ,he exerted also the very questionable claim of his see--which the council of #cha had attempted to exalt to the utmost--by judging the case of the ,exarch of ,ephesus1 and removing several faulty bishops from their seats in that exarchate4 ,enmity of ,eudoxia ,but the #8,court's stern martyr-guest1' who was also #8the glorious preacher with soul of zeal and lips of flame1' could not go on long practising the life of a saint with the power of a patriarch under such sovereigns as the weak ,arcadius and the imperious ,eudoxia4 ,his virtues offended many in a city of intense worldliness4 ,his censures1 delivered with his wonted eloquence from the pulpit of the cathedral1 roused great enmities4 ,in ,theophilus1 patriarch of ,alexandria1 he had a watchful enemy1 eager to punish1 in the person of ,chrysostom1 the new rank which his see arrogated of being the second in the ,church1 as the see of ,nova ,roma4 ,by that arrogation1 the see of ,st4 ,mark at ,alexandria was degraded from a rank which it had held since the beginning of the ,christian hierarchy4 ,not only among the magnates of the court1 but among his brother bishops1 ,chrysostom found much opposition3 and at last the empress set herself at the head of his opponents4 ,while he was absent in ,asia ,minor1 restoring to order the exarchate of ,ephesus1 ,severian1 bishop of ,gabala in ,syria1 sought1 by sermons delivered in the cathedral itself1 to take from him the favour of the people4 ,but it received him with acclamation on his return1 and drove ,severian out of the city4 ,synod of the ,oak ,but certain disturbances about the doctrine of ,origen which had broken out among the monks in ,egypt involved him in unfortunate difficulties4 ,among many monks who fled to ,constantinople from the desert of ,nitria in ,egypt1 under excommunication from ,theophilus1 were the #8four tall brothers'4 ,they came to accuse their patriarch before the emperor and ,chrysostom4 ,he took them up1 showing kindness and sympathy1 though he did not admit them to communion4 ,theophilus was summoned to ,constantinople by the emperor1 to answer for his conduct before a synod4 ,to escape this humiliation he used every effort to ruin ,chrysostom1 whom he took to be his own opponent4 ,he accused ,chrysostom himself of ,origenism4 ,this scheme of the ,egyptian patriarch brought over to his side all the opponents of ,chrysostom at the court4 ,theophilus even ventured to appear as the accuser and judge of the patriarch in the capital itself4 ,he was able to draw together a synod of thirty-six bishops at the ,oak1 a country-house near ,chalcedon1 and to summon the bishop of ,constantinople to appear before it4 ,chrysostom1 on the double ground of his own rank and his innocence1 refused to appear4 ,the unlawful synod #8of the ,oak' condemned him1 supported by the influence of the empress4 ,forty bishops around him in ,constantinople attested his innocence1 and objected to a proceeding utterly unlawful and1 until then1 unknown4 ,chrysostom was willing to obey a command of the emperor that he should cross the ,bosphorus and attend2 but the people threatened insurrection if the command were not withdrawn4 ,chrysostom had to return1 and was reseated in his church with the joyful acclamation of his people4 ,exile at ,kucusus ,not long did the peace last4 ,a statue of the empress had been inaugurated before the cathedral4 ,the crowd indulged in most intemperate rejoicings1 and paid almost idolatrous homage to the statue4 ,this ,chrysostom1 in preaching1 censured4 ,the empress took the blame to herself3 it kindled her wrath afresh4 ,it was whispered to her that the great preacher had alluded to her under the name of ,herodias4 ,a new synod of the patriarch's opponents was convoked4 ,it issued1 in the year #djd1 a second sentence of deposition against him4 ,it alleged that ,chrysostom1 after being deposed by a synod1 had1 contrary to the law of the ,church1 resumed his see without being restored by another synod4 ,the emperor ,arcadius confirmed the decision1 and subscribed a decree of banishment4 ,this time ,chrysostom waited for force to be used4 ,soldiers were sent into the church3 they pushed aside the people who were protecting their bishop4 ,blood flowed1 and the church was desecrated4 ,chrysostom was carried away to ,nica in ,bithynia1 and was ordered1 in the midst of the summer heats1 to go thence on foot1 amid the greatest privations and hardships1 to ,kucusus in ,armenia4 ,the journey brought on him a grievous illness4 ,thus he was detained for some time at ,csarea in ,cappadocia4 ,he was scarcely recovered when he was driven further on4 ,in #djf1 he reached ,kucusus4 ,but he kept up intercourse by letter with his friends in the capital4 ,arsacius1 in the meantime1 had been intruded by the emperor's power into his see2 and a grievous persecution was instituted against those who would not recognise the intruder4 ,chrysostom consoled them in many letters4 ,banished as he was1 he concerned himself for the spread of the faith among ,persians and ,goths4 ,his sufferings1 and the magnanimity with which he bore them1 won for him sympathy far and wide4 ,but his enemies remained unmoved4 ,he besought the intercession of ,pope ,innocent ,i41 describing to him1 in a letter which is translated in this volume1 the utter illegality of the violence which he was suffering4 ,the ,pope applied to the emperor ,honorius for succour1 and was supported by him in sending a solemn deputation to the emperor ,arcadius2 but he was under the dominion of the offended ,eudoxia1 and refused to listen either to his brother emperor or the ,pope4 ,judgment of ,pope ,innocent ,i4 ,the ,pope withdrew his communion from the intruder ,arsacius1 who had been put unlawfully in the see of ,chrysostom1 and from his successor ,atticus2 and for many years this mark of reprobation was all that the ,pope could do in the difficult circumstances of the times4 ,it lasted until the name of ,chrysostom was replaced in the diptychs of the ,church at ,constantinople4 ,comana ,but ,arcadius went further1 and condemned ,chrysostom to a more distant and ruder exile at ,pityus1 a seaport on the most desolate eastern coast of the ,euxine4 ,in the utmost summer heat1 with exhausted strength1 the deposed patriarch had to undertake this journey4 ,he never reached the end4 ,his merciless guards pressed his weakness to the utmost4 ,when at ,comana he thought his end was near2 but the guards urged him on4 ,for an hour he could drag himself along2 then his strength utterly failed4 ,he was taken into the small church of the ,martyr ,basiliscus1 which was near4 ,his friend and biographer1 the ,bishop ,palladius1 thus describes the last scene3 ,his ,death #8,in that very night 7that is1 at ,comana7 the martyr of the place stood before him1 ,basiliscus by name1 who had been bishop of ,comana1 and died by martyrdom in ,nicomedia in the reign of ,maximinus1 together with ,lucian of ,bithynia1 who had been a priest of ,antioch4 ,and he said1 8,be of good heart1 brother ,john1 for to-morrow we shall be together04 ,it is said that the martyr had already made the same announcement to the priest of the place3 8,prepare the place for brother ,john1 for he is coming04 ,and ,john1 believing the divine oracle1 upon the morrow besought his guards to remain there until the fifth hour4 ,they refused1 and set forward2 but1 when they had proceeded about thirty stadia1 he was so ill that they returned back to the martyr's shrine whence they had started4 #8,when he got there1 he asked for white vestments suitable to the tenor of his past life2 and taking off his clothes of travel1 he clad himself in them from head to foot1 being still fasting1 and then gave away his old ones to them about him4 ,then1 having communicated in the symbols of the ,lord1 he made the closing prayer 8on present needs04 ,he said his customary words1 8,glory be to ,god for all things10 and having concluded it with his last ,amen1 he stretched forth those feet of his which had been so beautiful in their running1 whether to convey salvation to the penitent or reproof to the hardened in sin4 ,and being gathered to his fathers1 and shaking off this mortal dust1 he passed to ,christ1 as it is written1 8,thou shalt come to thy burial like full wheat that is harvested in season1 but the souls of transgressors shall die prematurely04 ,but so great a crowd of virgins1 ascetics1 and those who had the witness of sanctity in their life were present from ,syria1 ,cilicia1 ,pontus1 and ,armenia1 that many thought they had come by agreement4 ,with these solemn rites1 like a victorious athlete1 he was buried in the same shrine with ,basiliscus4'#b ,in the meantime1 the empress ,eudoxia had passed away in child-bed before her victim4 ,in the undimmed lustre of her beauty1 and the undiminished power of her will over her husband1 she had been called to her account4 ,her husband1 the emperor ,arcadius1 died not long after4 ,he finished an utterly inglorious reign of twelve years at the age of thirty-one4 ,his miserable government had gone near to destroy the empire which his father saved1 and had actually thrown ,alaric with his ,goths upon ,rome and ,italy4 ,he was succeeded by ,theodosius ,,ii41 a boy eight years old4 ,translation of his ,body ,thirty years after1 a disciple and friend of ,chrysostom sat in the see of ,nova ,roma1 the orthodox ,proclus1 who was a theologian and a saint4 ,he moved the emperor ,theodosius ,,ii4 to bring back the body of ,chrysostom to its place among the bishops in the ,church of the ,apostles1 where only the bishops and the emperors were buried--the former in the church1 the latter in the vestibule4 ,theodoret1 bishop of ,cyrus at the time1 says3 #8,a great multitude of the faithful crowded the sea in vessels1 and lighted up a part of the ,bosphorus near the mouth of the ,propontis with torches4 ,these sacred treasures were brought to the city by the present emperor4 ,he laid his face upon the coffin1 and entreated that his parents might be forgiven for having so unadvisedly persecuted the bishop4' ,final ,burial at ,st4 ,peter's ,those remains now rest in a fitter place4 ,st4 ,chrysostom1 in words quoted further on1 when dilating as a fervent lover of ,st4 ,paul upon his praise1 cried out3 #8,rome1 for this do ,i love1 although having reason otherwise to praise her1 both for her size1 and her antiquity1 and her beauty1 and her multitude1 and her power1 and her wealth1 and her victories in war4 ,but passing by all these things1 for this ,i count her blessed3 because1 when alive1 ,paul wrote to them1 and loved them so much1 and went and conversed with them1 and there finished his life4 ,wherefore the city is on that account more remarkable than for all other things together1 and like a great and strong body1 it has two shining eyes--the bodies of these saints4 ,not so bright is the heaven when the sun sends forth his beams1 as is the city of the ,romans sending forth everywhere over the world these two lights4 ,thence shall ,paul1 thence shall ,peter1 be caught up4 ,think1 and tremble1 what a sight shall ,rome behold1 when ,paul suddenly rises from that resting-place with ,peter1 and is carried up to meet the ,lord4 ,what a rose doth ,rome offer to ,christ6 with what two garlands is that city crowned6 with what golden fetters is she girdled6 what fountains does she possess6 ,therefore do ,i admire that city1 not for the multitude of its gold1 nor for its columns1 nor for its other splendours1 but for these1 the pillars of the ,church4' ,the body1 therefore1 of him who spoke these words1 while a preacher at ,antioch1 rests more fitly than in any other place amid that matchless group of apostles1 saints1 and martyrs which surrounds the body of the ,fisherman1 in the central shrine of ,christendom4 ,there he awaits the sight which he anticipated with so much joy4 ,i must notice one more fact of the eight great brethren1 the chief doctors of the ,east and ,west4 ,st4 ,ambrose1 ,st4 ,jerome1 ,st4 ,augustine1 ,st4 ,gregory the ,great1 ,st4 ,athanasius1 ,st4 ,basil1 ,st4 ,gregory ,nazianzen1 and himself1 all suffered persecution2 the life of ,st4 ,athanasius was for years in danger from the bitter hatred of the emperor ,constantius1 and the emperor ,valens would have destroyed ,st4 ,basil1 had he dared4 ,but to ,chrysostom alone was given actually to lay down his life itself for justice' sake1 and to follow ,st4 ,john the ,baptist not only in sanctity of life and preaching the cross of ,christ1 but in his death through the persecution of a woman1 and the blinded tyranny of a king devoted to her will4 ,summary of his ,works ,it may be well to give here a summary of ,st4 ,chrysostom's works4 ,very much of his labour he spent in commenting upon ,scripture4 ,this took the form of homilies1 of which the larger part was delivered before the people in ,antioch4 ,he belongs to the ,antiochene school of literal explanation4 ,he was a fellow-pupil under ,diodorus of ,tarsus1 with that ,theodorus1 afterwards bishop of ,mopsuestia1 whose writings were the fountain-head of what was afterwards called ,nestorianism4 ,they were composed exactly at the same time as those of ,st4 ,augustine1 and were as prolific for evil as those of ,st4 ,augustine for good4 ,but the piety and accurate doctrine of ,st4 ,chrysostom preserved him from the errors of his early comrade and friend4 ,his homilies in their structure may be divided into the careful expounding of the text1 even to its particles1 and then the moral application1 both in popular yet scientific form1 finished with such skill that the art of eloquence seems blended with that of exposition in the fairest union4 ,he thus expounded the whole of ,genesis in sixty-seven homilies2 the ,psalms in sixty homilies2 the prophet ,isaias1 but only to the middle of the #hth chapter1 according to both the historical and the mystical sense4 ,there are five discourses on ,st4 ,anne1 the mother of ,samuel2 three on ,david and ,saul2 two on the obscurity of the prophets2 six upon the seraphim1 in which he speaks on the incomprehensibility of the ,divine ,being4 ,to the gospel of ,st4 ,matthew he has given ninety homilies1 so skilfully interweaving ,christian doctrine with literal exposition that1 in ,montfaucon's opinion1 no such work exists elsewhere2 and ,st4 ,thomas ,aquinas is reported to have said that he would rather have it than the city of ,paris4 ,he has given seven homilies to the history of ,lazarus and ,dives in ,st4 ,luke2 and eighty-eight homilies to the gospel of ,st4 ,john1 shorter1 however1 than those on ,st4 ,matthew4 ,to the ,acts of the ,apostles he has given fifty-five homilies1 delivered at ,constantinople1 and written down by shorthand4 ,to the epistles of ,st4 ,paul he has given two hundred and forty-six homilies2 which make up the number of four hundred and eighty-six on the whole ,new ,testament4 ,all these are counted among his best works3 but the best of all1 those on the ,pauline epistles1 particularly that to the ,romans4 ,st4 ,isidore of ,pelusium says3 #8,i believe if ,paul had interpreted himself in ,attic phrase1 he would have done it no otherwise than this distinguished holy teacher4 ,so admirable is his exposition in meaning1 elegance1 and choice of words4' ,besides biblical exposition1 ,st4 ,chrysostom has left a great number of other discourses on various occasions4 ,such are eight homilies against the ,jews2 twelve against the ,anomans1 the worst branch of the ,arians4 ,discourses on the great festivals2 panegyrics on saints1 among them on bishops of ,antioch1 ,ignatius1 ,babylas1 ,philogonius1 ,eustathius1 and ,meletius4 ,seven on the ,apostle ,paul1 held at ,antioch1 whom he seems to have chosen for his model3 to have read perpetually1 and1 as it were1 to have seen at his side4 ,of occasional discourses1 there are twenty-one #8,on the ,statues' held at ,antioch in the ,lent of #chg1 full of tenderness and the most stirring eloquence4 ,of moral discourses1 there are two to #8those about to be illuminated1' that is1 baptised3 nine upon penance4 ,eleven at ,constantinople in #cih and #cii1 one of these in praise of the empress ,eudoxia when she came at night to ,sancta ,sophia to venerate the relics of the martyrs2 nine others on various subjects4 ,among his dogmatic works are the demonstration against the ,jews that ,christ is ,god1 proving the divine dignity of the ,messias from the fulfilment of ,old ,testament prophecies1 from the wonderful spread of the ,christian faith1 from the fulfilment of the prophecies of ,christ1 especially on the temple and the ,jewish people3 the writing on ,st4 ,babylas1 and against ,julian and the heathen4 ,he points out how the miracles worked at ,antioch in ,julian's attack on ,daphne were a warning to the restorer of heathenism1 disregarding which1 he was punished by an early death4 ,a treatise on two books to ,theodorus1 when he lapsed1 the ,theodorus mentioned above3 on compunction1 two books3 on ,providence1 three books1 to a friend grievously troubled4 ,to the opposers of the monastic life1 three books3 the comparison between a monk and a king3 on the priesthood1 six books1 written in solitude1 in #cgf4 ,it dwells on the holiness and exalted character of the ,new ,testament priesthood3 on its divine powers in offering the sacrifice and forgiving sins2 on the difficulty and the dangers of preaching2 on the great qualities required by a priest and a bishop4 ,so he excuses himself to his friend ,basil for recommending him to an office which he fled from himself4 ,a treatise on the virginal life1 which he gives only as a counsel1 not as a precept1 recognising the honour due to marriage4 ,two books to a young widow1 advising her not to remarry4 ,against the prohibited dwelling of unmarried women in the same house with priests1 and a most beautiful treatise upon #8,no one can be hurt except by himself1' written in the last moments of his own banishment1 of which his own life and death is the best assurance2 and a like one #8on those who are scandalised at misfortunes'4 ,lastly1 we possess #bch letters1 all but one called forth by the incidents of his own banishment4 ,these show the holy confessor in the whole beauty of his magnanimous life4 ,they are instinct throughout with trust in the ,divine ,providence1 like the last words which he uttered when he lay down to die4 ,out of this vast mass of works1 the largest left to us by any ,greek ,father1 the ,translator has ventured to make a small selection1 which1 together with the translation itself1 is entirely her own2 and for which her excuse is the desire to bring in the easiest form specimens of so great a writer1 and of one greater yet in deed than in writing1 greatest of all in his death1 before some who know him rather by the reputation he has left in the ,church than by his actual words4#c ,,thos4 ,w4 ,,allies4 #aath ,july1 #ahhh4 ,,part ,i4 ,,the ,,king',s ,,highway4 ,the ,way1 the ,truth1 and the ,life4 7,homilies on ,st4 ,matthew1#d lxxvi41 vol4 ii41 p4 #cie47 ,is not it with justice1 then1 that ,he turns away from us and chastises us1 since in everything ,he is offering us ,himself1 and we are resisting ,him8 ,this is clear to all4 #8,for1' ,he says1 #8if you wish to adorn yourself you have ,my adornment1 or to arm yourself you have ,my arms1 or to dress yourself you have ,my clothing1 or to eat you have ,my table1 or to walk you have ,my road1 or to inherit you have ,my inheritance1 or to go into your own country you have that city of which ,i am the ,builder and the ,architect1 or to build a house you have ,my tents4 ,i do not demand of you a reward for the things which ,i give1 but ,i owe interest to you besides for that reward if you are willing to make use of all that is ,mine4' ,what could equal this munificence8 #8,i am father1 ,i am brother1 ,i am bridegroom1 ,i am dwelling-place2 ,i am food1 ,i am clothing1 ,i am root and foundation2 ,i am all things whatsoever you desire3 stand in need of no man4 ,i will also be a slave1 for ,i came to minister1 not to be ministered to4 ,i am a friend too2 ,i am member and head1 and brother1 and sister1 and mother2 ,i am all things2 only hold ,me for your own4 ,i am poor for you1 and a wanderer for you2 ,i was on the cross for you1 and in the tomb for you2 ,i intercede with the ,father for you up above1 and ,i came down to earth as a messenger to you from the ,father4 ,you are all things to ,me--brother and co-heir1 and friend and member4' ,what more do you ask8 ,why do you turn away from ,him1 your ,lover8 ,why do you labour for the world8 ,why do you pour water into a broken pitcher8 ,for this is to toil for the life which now is4 ,why do you spin a web for burning8 ,why beat the air8 ,why run at random8 ,has not every art an object8 ,this is clear to everyone4 ,show me1 then1 you also1 the object of your labour in life4 ,you have none4 ,vanity of vanities1 and all is vanity4 ,let us go into a churchyard2 show me now your father1 show me your wife4 ,where is he who was clothed in gold8 ,where is he who rode in his chariot8 ,where is he who had an army at his command1 he who had a treasury1 and he who held a public office8 ,where is he who killed some and cast others into prison1 who slew whom he pleased and acquitted whom he pleased8 ,i see nothing except bones1 and the moth and the cobweb2 all those things were dust and fable1 and dream and shadow1 and idle talk and an epitaph--indeed1 not even an epitaph1 for we see an epitaph on a figure1 but in this place not even a figure4 ,and would that evils ended here6 ,now1 that which pertains to honour and feasting and great name is like a shadow and idle talk1 but that which they produce is by no means a shadow or idle talk4 ,their effects remain1 and will abide with us there and be evident to all--rapacity and selfishness1 fornication1 adultery1 and a thousand vices of the same kind4 ,these are not in the image nor in the ashes1 but both words and deeds are written above4 ,with what eyes1 then1 shall we look upon ,christ8 ,for if a man would not venture to see his father if he were conscious in his own mind of sinning against him1 how shall we in that hour confront ,him ,who is infinitely gentler than a father8 ,how shall we bear ,him8 ,for we shall stand before the tribunal of ,christ1 and there will be a strict scrutiny of all things4 ,but if anyone disbelieve in that future judgment1 let him consider things as they are on earth--those in prisons1 for instance1 those in mines and on dung-hills1 possessed men1 madmen1 those who are fighting with incurable disease1 those who are pinched by persistent poverty1 those who are mated with hunger1 those who are given over to unhealable sorrow1 those who are in captivity4 ,men1 indeed1 would not now suffer these things if ,he did not ordain that reward and punishment should await all those who have been guilty of the like transgressions4 ,and if these men incur no penalty in this world1 you must take this to yourself as a sign that there is to be something in the next after our departure hence4 ,for ,he ,who is the ,lord of all would not chastise some and leave others1 who had been guilty of the same or of worse things1 unchastised1 if ,he did not reserve a punishment for them in the next world4 ,who is the ,greater8 7,homilies on ,st4 ,matthew1 lviii41 vol4 ii41 p4 #afg47 ,at that time the disciples came to ,jesus1 saying3 ,who1 then1 is the greater in the kingdom of heaven8 ,the disciples had a human feeling1 this is why the ,evangelist lays special stress upon it1 saying1 at that time--that is1 when ,he had singled out ,peter for special honour4 ,for in the case of ,james and ,john one was the first-born1 but ,he did nothing of the kind for them4 ,as1 then1 they are ashamed to own to their annoyance1 they do not say openly3 #8,why hast ,thou honoured ,peter more than us8' or1 #8,is he greater than we8' they would not say this1 but ask indefinitely3 ,who is the greater8 ,when they saw the three singled out for special honour1 they had felt nothing of the kind2 they were grieved1 however1 when so great a distinction was conferred upon one4 ,this was not all1 for their feeling was intensified by putting many other favours together4 ,for ,our ,lord said to him3 ,i will give thee the keys1 and1 ,blessed art thou1 ,simon ,bar ,jona1 and again1 ,give it to them for ,me and thee2 and1 seeing ,peter's great fearlessness1 they were irritated4 ,and if ,mark says that they did not put their question1 but thought it in their own minds1 this is not in any way contrary to ,matthew's account4 ,for it is probable that they did both one and the other1 both that they felt this at one time1 and that at another they spoke out1 and also had their own thoughts about it4 ,now1 do not look merely at the accusation1 but consider further1 first1 that they are not seeking earthly things1 and secondly1 that they afterwards overcame this feeling1 and ceded the first places to each other4 ,we1 on the contrary1 are neither able to reach their defects1 nor do we seek who is the greater in the kingdom of heaven1 but who is the greater in the kingdom of the world1 who is the richer and the more powerful4 ,now1 what does ,christ say8 ,he reveals their conscience to them1 and answers this feeling rather than their mere words4 ,calling unto ,him a little child1 ,he said3 ,unless you be converted and become as little children1 you shall not enter into the kingdom of heaven4 #8,you1 indeed1 enquire who is the greater1 and dispute about the first places2 ,i tell you that he who has not become meeker than all the rest is not worthy even to enter into that kingdom4' ,and ,he brings the example before them in a beautiful way2 and not only does ,he bring it before them1 but ,he sets the child in the midst of them1 admonishing them by the sight1 and urging them to be both humble and unaffected4 ,for a child is free from envy and from vainglory1 and from the love of the first places1 and he possesses the greatest virtue--simplicity1 and unaffectedness and humility4 ,it is not sufficient to have courage and prudence1 but this virtue also3 ,i mean humility and simplicity4 ,for with the greatest1 our salvation will be at fault1 if we have not these4 ,contempt1 blows1 honour1 or praise cause a child neither annoyance nor envy1 nor is he thereby inflated4 ,do you see again how ,he excites us to natural qualities1 showing us that these may be rightly directed by a free choice1 and how ,he thus condemns the wretched fury of the ,manicheans8 ,for if nature be bad1 why does ,he take from nature illustrations in favour of asceticism8 ,the child seems to me most truly a child standing in the midst of them1 free from all these passions4 ,such a child1 indeed1 is without folly1 and the love of reputation1 without jealousy and envy1 and every affection of the kind2 and having many virtues--simplicity1 humility1 unmeddlesomeness--he is not puffed up by any one of them2 it is doubly wise to possess these things and not to be vain of them4 ,this is why ,our ,lord called the child and set him in the midst of them2 nor did ,he close ,his argument here1 but ,he adds this further exhortation1 saying3 ,he who shall receive one of these children in ,my name receives ,me4 #8,not only if you have become like to them shall you have a great reward1 but also if you honour those like them for ,my sake1 ,i will give you a kingdom as a reward for your honour of them4' ,he says1 indeed1 more than this in the words receives ,me4 ,thus1 ardently am ,i to desire meekness and unaffectedness4 ,hence ,he calls men who ate thus simple and humble1 and cast off by the multitude1 and despised1 children4 ,the ,first are ,last and the ,last ,first4 7,homilies on ,st4 ,matthew1 lxvii41 vol4 ii41 p4 #bhe47 ,let no sinner despair3 let no just man give way to sloth4 ,neither let the just be presumptuous1 for it often happens that the harlot outstrips him2 nor let the sinner be downcast1 for he may overtake those who are first4 ,listen to what ,god says to ,jerusalem3 ,i said all these things after her adultery1 ,turn to ,me1 and she did not turn4 ,as often as we return to the burning charity of ,god1 ,he no longer remembers our former sins4 ,god is not as man3 ,he does not reproach those who come to ,him1 or say1 if we be really changed1 #8,why hast thou wasted so much time8' but ,he loves us whenever we go to ,him4 ,let us only go to ,him in the right way4 ,let us cling fast to ,him1 and nail our hearts to ,his fear4 ,these things have taken place not only recently1 but they happened also of old4 ,what was worse than ,manasses8 ,yet he was able to appease ,god4 ,who was more blessed than ,solomon8 ,but torpor made him fall4 ,indeed1 ,i can show the two things happening in one man2 in ,solomon's father1 for he himself was just and became wicked4 ,who was more blessed than ,judas8 ,yet ,judas became a traitor4 ,what could be more miserable than ,matthew8 ,but he became an evangelist4 ,what was worse than ,paul8 ,still1 ,paul became an apostle4 ,who was more zealous than ,simon8 ,and yet ,simon himself became the most wretched of all4 ,how many more of the same vicissitudes would you contemplate--those both of the past and those which are taking place every day8 ,so ,i say1 neither let the man who is on the stage despair1 nor let the man who is in the ,church make too bold4 ,to the latter it was said3 ,he who seems to stand1 let him be careful lest he fall1 and to the former3 ,does the fallen man not rise up again8 and1 ,restore languid hands and disabled knees4 ,again1 to the just it was said3 ,watch1 but to sinners3 ,arise1 thou who sleepest1 and rise from the dead4 ,the former have need to watch over what they possess1 and the latter to become that which they are not as yet3 the just to preserve their health1 sinners to put off their sickness4 ,for they are sick1 but many of the sick are sound1 and some of the sound1 by their carelessness1 become sick4 ,for it was to these that ,our ,lord said1 ,go1 thou art sound3 sin no more1 lest something worse should befal thee2 but to sinners1 ,wilt thou be made sound8 ,take up thy bed and walk1 and go into thy house4 ,sin is indeed a dire paralysis1 or1 rather1 it is not only a paralysis1 but something more fearful4 ,for a paralysed man is not only lacking good things1 but is also a prey to bad ones4 ,still1 if you are even in this state1 and are willing to make a small effort to rise1 all sins are remitted4 ,even if your sickness has lasted thirty-eight years1 yet you strive to become sound3 there is no one to prevent you4 ,christ is at hand now as then1 and ,he says1 ,take up thy bed4 ,only be willing to rise2 do not lose heart4 ,have you no man8 ,you have ,god4 ,have you no one to put you into the pool8 ,but you have ,one ,who will not allow you to require the pool in vain4 ,have you no one to hold you in it8 ,you have ,one ,who commands you to take up your bed4 ,you have not to say1 ,when ,i come1 another gets down before me4 ,for if you wish to go down to the fountain no man hinders you4 ,charity is not spent nor consumed3 it is a source which is always flowing upwards3 out of ,his fulness we are all cured as to our soul and as to our body4 ,now1 therefore1 also1 let us approach ,him4 ,rahab was a harlot1 yet she was saved2 and the thief was a murderer1 but he became a citizen of paradise2 and ,judas1 being in the society of the ,master1 was lost1 whilst the thief on the cross became a disciple4 ,these are ,god's paradoxes4 ,thus it was that the ,magi found favour1 that a publican became an evangelist1 and a blasphemer an apostle4 ,consider these things1 and never despair1 but be of good heart always1 and raise yourself up4 ,keep to that path alone which leads above1 and you will make rapid progress4 ,close not the doors nor block up the entrance4 ,this time is short and the labour small4 ,and if it were heavy1 even then we should not refuse it4 ,for if you are not weary with this most delicious weariness of wisdom and virtue1 you will be weary with the weariness of the world1 and will be worn out in another way4 ,but if there be weariness here too1 why do we not choose for ourselves that other which is so productive of fruit and has so great a reward8 ,and yet this last weariness is not as the former4 ,for in worldly things there are always risks and continuous penalties3 hope is uncertain1 much slavery of spirit is required1 and there is expenditure of money1 and of strength of body and of mind1 and even then the compensation of results is far below the expectation1 if there be any results at all4 ,the sweat and toil of worldly business do not1 indeed1 in all cases produce fruit4 ,even in those instances in which they are not fruitless1 but rich in results1 these are short-lived4 ,for it is when you grow old1 and have no longer an acute sense of enjoyment that your labour yields its fruit4 ,the hard work falls to the lot of the body at its prime1 whereas the fruit and its enjoyment come when it is worn and aged1 and time has dulled its perceptions1 or1 if it has not dulled them1 the prospect of an approaching end forbids enjoyment4 ,it is not so in the other case1 but labour is the part of a mortal and corruptible body1 and the crown belongs to a glorified and immortal one which is eternal4 ,the labour comes first and is slight1 but the reward comes last and is infinite1 so that you may rest with security and be untroubled as to the future4 ,there is no fear of change or of misfortune as there is here on earth4 ,what goods1 then1 are these--insecure1 slight1 and earthly1 which disappear before they appear1 and are possessed with so much toil8 ,how are they equal to those immutable1 undecaying good things which are free from all hardships1 and crown you in the time of warfare8 ,the man who despises money receives his reward even on earth3 he is free from care and envy1 slander1 treachery1 and heart-burnings4 ,the wise man1 he who lives decorously1 is crowned and in luxury before his flight hence1 in his freedom from unseemliness and senseless laughter1 and dangers and accusations1 and all evils4 ,in the same way1 virtue1 of whatever other kind1 puts us already in possession of our reward4 ,let us then1 fly from evil and choose the good1 so that we may arrive at both present and future rewards4 ,thus we shall both enjoy our lives here and possess our crowns in heaven1 which may it be given to us all to do through the love and mercy of ,our ,lord ,jesus ,christ1 to ,whom be glory and power for ever and ever4 ,amen4 ,variety of ,human ,lot4 7,homilies on the ,first ,epistle to the ,corinthians1#e xxix41 vol4 ii41 p4 #cei47 ,one and the same ,spirit worketh all things1 distributing to each his own gifts according to ,his pleasure4 ,therefore he says1 let us not be troubled or grieved1 thinking to ourselves1 #8,why have ,i received this and not received that8' ,neither must we scrutinise the doings of the ,holy ,spirit4 ,for if you know that ,he has shown you favour out of kindness1 considering that out of the same kindness ,he has also put a limit to ,his gift1 acquiesce and rejoice in what you have received1 and be not down-hearted about what you have not received1 but rather give thanks that your gift is not beyond your power4 ,if it behoves us not to be over-eager in spiritual things1 how much less in those of the flesh2 but we should be at ease1 and not be disturbed because one man is rich and another poor4 ,in the first place1 not every rich man gets his wealth from ,god1 but many become rich through injustice and avarice and graspingness4 ,for how could ,he1 ,who commands us not to lay up riches1 have given that which ,he prohibited our taking8 ,now1 in order that ,i may silence those who differ from us in this with the more authority1 let us go deeper into the argument4 ,tell me why were riches given by ,god8 ,why was it that ,abraham was rich1 and that ,jacob even wanted bread8 ,were not both righteous men8 ,had not ,god said equally of the three1 ,i am the ,god of ,abraham1 and of ,isaac1 and of ,jacob8 ,why then was the one rich and the other in poverty8 ,or1 rather1 why was ,esau1 the unjust and fratricidal man1 rich1 and ,jacob in servitude for so long8 ,again1 why did ,isaac pass his whole life in ease1 and ,jacob in toils and hardships1 so that he said1 ,my days are short and miserable8 ,why did ,david1 too1 being both prophet and king1 as he was1 live his life in labour1 whilst his son ,solomon was1 during forty years1 the richest of men1 in the enjoyment of enduring peace1 glory1 and honour1 and every possible luxury8 ,why1 in short1 amongst the prophets was one tried more and another less8 ,because thus it was profitable to each4 ,therefore1 every man should say1 ,thy judgments are a deep abyss4 ,for if ,god exercised those great and admirable men in different ways--one through poverty1 another through riches2 one by a life of ease1 another by tribulation--it behoves us all the more to take the same lesson now to heart4 ,together with these considerations1 we must admit that many things happen to us1 which are not according to ,his judgment1 but the result of our own wickedness4 ,say not1 then1 #8,why is it that a man is rich1 being bad1 and another man is poor1 being just8' ,we may easily explain this1 and say that neither does the just man suffer any harm from his poverty1 which is a source of greater merit to him1 and that the unjust man1 unless he be converted1 possesses in his riches a store of wrath1 and that1 in place of chastisement1 the riches of many men have often been the cause of evil to them1 and led them into a thousand abysses4 ,but ,god leaves them these riches1 showing everywhere the free action of divine choice1 everywhere teaching other men not to fight nor to strive for money4 #8,what1 then1' you say1 #8if a bad man becomes rich1 and suffers no harm8 ,if a righteous man were to become rich1 it would be just1 but what are we to say when a bad man does8' ,that on this account he is to be pitied4 ,for wealth added to wickedness increases the intensity of passions4 ,but a man is just1 and he is starving4 ,well1 it does him no harm4 ,but he is bad1 and starving4 ,well1 he has his just deserts1 or1 rather1 what is for his good4 #8,but so and so1' you say1 #8received his wealth from ancestors1 and has squandered it on bad women and parasites1 and he is none the worse4' ,how is this8 ,will you call him a dissolute man1 and say he is none the worse8 ,he is a drunkard1 and do you call it enjoyment8 ,he wastes for no good purpose1 and do you look upon him as enviable8 ,what could a man do worse than to be making his soul an ignominy8 ,if a body were to be distorted or maimed1 you would think it the saddest matter in the world2 yet1 contemplating that man's soul wholly maimed1 do you consider him a happy man8 #8,but1' you say1 #8he does not feel it4' ,and for this very reason he is the more to be pitied1 just as men who lose their wits are4 ,for he who knows that he is ill will seek the physician honestly and apply remedies2 whereas he who does not know it will be beyond cure4 ,tell me1 then1 is this the man you consider happy8 ,but this is not astonishing1 for the majority of men are devoid of a right estimate of things4 ,so it is that1 when chastised1 we pay the extreme penalty1 and are not freed from wrath2 hence come desires and despondencies and perpetual anxieties1 since1 when ,god shows us a painless life1 that of goodness1 by removing ourselves from it1 we choose another road1 the way of riches and money1 which is productive of a thousand evils4 ,we act as a man would act1 who1 not being able to judge of physical beauty1 but1 ascribing everything to clothes and adornment1 should pass over a young woman1 possessing comeliness of body1 and take to himself an ugly one1 deformed and crippled1 merely for her fine dress4 ,the great mass of men now do something of this kind in the matter of goodness and badness1 by following their bad nature on account of its outward attraction1 and by turning away from the good nature1 which is blooming and beautiful1 on account of its unadorned comeliness1 the very reason why they should have chosen it4 ,whence the ,rich8 7,homilies on ,first ,epistle to ,corinthians1 xxxiv41 vol4 ii41 p4 #dcj47 ,you ask1 #8,whence come the rich8' for it is written1 ,riches and poverty are from the ,lord4 ,now let us ask those who urge this upon us1 #8,then is all wealth and all poverty from the ,lord8' ,who would say as much8 ,for we see many laying up riches for themselves through rapacity1 through the spoliation of tombs1 through sorcery1 and other means of the same kind1 and that those who possess these riches are unworthy even of living4 ,now1 tell me1 is this the wealth we recognise as from ,god8 ,no1 far from it4 ,whence1 then1 does it come8 ,from sin4 ,for a bad woman grows rich by misusing her body1 and the handsome youth often bartering the flower of his years possesses his money in ignominy1 and the invader of graves who unearths tombs amasses the wealth of unrighteousness1 just as the thief does by breaking down walls4 ,therefore not all wealth is from ,god4 ,how then1 you ask1 shall we answer this argument8 ,in the first place1 understand that poverty was not made by ,god either1 and then we will examine our argument4 ,when a licentious youth either spends his riches upon bad women1 or upon magical arts1 or upon any other lusts of the same nature1 and thus becomes poor1 is it not evident that it is brought about not by ,god1 but by his own riotousness8 ,again1 if a man were to become poor through sloth1 or to fall into poverty because of his want of sense1 or to engage in perilous and unlawful pursuits1 is it not evident once more that no one of these or those like them would be thrust into this want by ,god8 ,then1 is the ,scripture false8 ,god forbid1 but those who lay down the law on all the ,scripture with insufficient discernment are wanting in sense4 ,for if it be asserted that the ,scripture is trustworthy1 and it be proved that not all wealth is from ,god1 then the difficulty lies in the weakness of those who put an inconsiderate construction upon such things4 ,i ought indeed to have let you alone on this point1 having first cleared the ,scripture of blame1 in order to make you pay a penalty for your carelessness concerning it2 yet since ,i have great pity on you1 and cannot bear to see you more troubled and confounded1 let me add the explanation1 considering in the first place who said it1 then when it was said1 and to whom4 ,for ,god does not speak in the same way to all1 just as we ourselves do not use children as we use men4 ,now1 when is it said1 and by whom1 and to whom8 ,by ,solomon of old to the ,jews1 who were familiar with sensible things only1 and measured ,god's power by these4 ,it is they who say1 ,is ,he not able to give us bread8 and1 ,what sign dost ,thou show us8 ,our fathers ate manna in the desert1 whose belly is their ,god4 ,since they estimated ,him by these things1 he tells them that ,god is also able to make men rich and poor1 not that ,he ,himself does it altogether1 but that ,he can do it if ,he choose1 as when ,he says1 ,he rebuketh the sea1 and drieth it up1 and bringeth all the rivers to be a desert1 although this never happened at all4 ,how1 then1 does the prophet say that it did8 ,not as really taking place1 but implying ,his power to do it4 ,now1 what sort of poverty does ,he give and what sort of wealth8 ,call to mind the patriarch1 and you will see what the riches are which ,god bestows4 ,for it was ,he ,who made ,abraham rich1 and ,job after him1 as ,job admitted in the words3 ,if we have received good things from the ,lord1 shall we not endure the bad things as well8 ,and later on their twofold increase was ,his gift4 ,and ,jacob's riches began from the same source4 ,there is a poverty which is praised by ,him1 that which ,he proposed to that rich young man1 saying1 ,if thou wilt be perfect1 go sell what thou hast1 and give to the poor1 and come and follow ,me2 and again1 when legislating for the disciples1 ,he said1 ,ye shall not possess gold nor silver nor two cloaks4 ,therefore1 do not say that ,he gives wealth to all without exception1 for ,i have shown you that it is put together by murders and covetousness and a thousand other like causes4 ,the ,rich ,young ,man4 7,homilies on ,st4 ,matthew1 lxiii41 vol4 ii41 p4 #bbg47 ,and behold one came and said to ,him3 ,good ,master1 what shall ,i do that ,i may inherit eternal life8 ,some reject this young man as insidious and bad4 ,i1 however1 would not deny that he was a lover of money1 and unable to resist it1 since ,christ convicted him of this2 but ,i should not admit that he was insidious1 because it is not safe to make a venture upon what is unknown1 especially in accusations1 and because ,st4 ,mark has removed this doubt4 ,for he says that running up and kneeling before ,him1 he asked ,him a question1 and again1 that ,jesus1 looking upon him1 loved him4 ,but great is the tyranny of money as we gather from this2 for even if we be quite faultless as to other things1 it alone spoils everything else4 ,st4 ,paul too justly called it the root of all evils4 ,the love of money1 he says1 is the root of all evils4 ,now1 why did ,our ,lord answer him by saying1 ,no man is good4 ,because the youth approached ,him as a mere man1 as one of many1 and a ,jewish teacher3 on this account ,our ,lord spoke as man to man with him4 ,for ,he frequently answers according to the secret mind of those who come to ,him1 as1 for instance1 when ,he says1 ,we adore what we know1 and1 ,if ,i bear witness to ,myself1 ,my witness is not true4 ,when1 then1 ,he says1 ,no man is good1 ,he does not say it to repudiate ,his own goodness--far from it2 for ,he does not say1 #8,why do you call ,me good8 ,i am not good1' but1 ,no man is good1 that is1 no man at all4 ,when ,he speaks in this way1 ,he is not defrauding men of all goodness1 but making a distinction as to ,god's goodness4 ,so ,he added3 ,only ,god is good4 ,and ,he did not say1 #8,only my ,father1' that you may know that ,he did not disclose ,himself to the youth4 ,thus1 higher up1 ,he called all men bad1 saying1 ,but if you who are bad know how to give good gifts to your children4 ,and if ,he called them wicked in this place1 ,he did not condemn human nature as altogether bad 7for ,he says you1 not #8you1 the human race'74 ,he so called them1 because ,he was putting the goodness of man by the side of the goodness of ,god1 and therefore ,he added1 ,how much more will your ,father give good gifts to those who ask ,him4 ,and1 you may say1 what necessity or advantage was there that ,he should answer the young man in this way8 ,he leads him up by degrees1 teaches him to put off all deception1 withdraws him from the things of earth1 nailing him to ,god1 inducing him to seek the things to come1 to know the good1 the root and foundation of all things1 and to refer honour back to ,him4 ,and thus when ,he says1 ,you shall call no man master upon earth1 ,he said it to make a distinction as to ,himself1 that they might learn ,who was the first ,beginning of all things4 ,for1 so far1 the young man had shown no slight willingness by rushing eagerly to embrace this love2 and whilst others had come1 some to tempt1 others for the curing of disease1 whether it was their own or their neighbours'1 he had come and had spoken for the sake of eternal life4 ,the soil indeed was rich and moist1 but the brambles overpowered and stifled the seed4 ,for consider how far up to this point he is disposed to obey commands4 ,what shall ,i do1 he says1 that ,i may inherit eternal life8 ,thus ready was he to accomplish what he should be told4 ,but if he had come to ,our ,lord to tempt ,him1 the ,evangelist would have told us so1 as he does in other instances1 and in that of the advocate4 ,but if the young man was silent1 ,christ would not have allowed him to escape unknown1 but would have convicted him wisely1 or have hinted at his meaning1 so that the youth should not think he had deceived and escaped without recognition1 and so have been misled4 ,if he had come to tempt1 he would not have gone away sad1 because of what he heard4 ,this1 at least1 was not what any one of the ,pharisees of the day did2 but when they were silenced1 they were angry4 ,it was not so with the young man3 he went away cast-down1 which was no small proof that he had come with a weak rather than a bad intention1 with the desire of life1 but weighed down by another and a stronger passion4 ,therefore1 when ,our ,lord said1 ,if thou wilt enter into life1 keep the commandments1 he asks1 ,which commandments8 ,this was not said tempting--far from it--but thinking that he was to know of other commandments besides those of the ,law1 which would help him to life4 ,this showed a great desire on his part4 ,then1 when ,jesus enumerated those of the ,law1 he said1 ,all these have ,i kept from my youth4 ,and he did not stop his enquiry here1 but asked further1 ,what is yet wanting to me8 which in itself was a proof of his eagerness4 ,his thinking himself to be still wanting in something1 and his deeming that the things already specified were not sufficient1 was no small step towards gaining what he desired4 ,what does ,christ say8 ,as ,he was about to accomplish a great work1 ,he put the prize before the youth and said1 ,if thou wouldst be perfect1 go1 sell what thou hast and give to the poor1 and thou shalt have a treasure in heaven1 and come and follow ,me4 ,do you see what rewards and crowns ,he sets for this career8 ,if the young man had been tempting1 he would not have spoken these things to ,him4 ,but now ,he does speak1 and1 as it were1 draws him to ,himself1 shows him the reward to be exceedingly great1 and unfolds the whole before his mind1 hiding throughout the semblance of irksomeness in the advice4 ,therefore1 before speaking of the combat and the labour1 ,he shows him the reward1 saying1 ,if thou wilt be perfect2 then ,he adds1 ,go1 sell what thou hast and give to the poor1 and1 again returning to the rewards1 thou shalt have a treasure in heaven1 and come and follow ,me4 ,for the following ,him is a great compensation4 ,and thou shalt have a treasure in heaven4 ,hence1 as the matter turned on money1 and ,he was exhorting the young man to strip himself of everything1 ,he points out that ,he does not take away possessions1 but adds to them1 and that ,he gives more things than those of which ,he commanded the sacrifice2 and not merely are they more1 but they are as much greater as heaven is than earth1 and even more4 ,he spoke of a treasure which is double the thing given1 showing it to be abiding and secure1 intimating thus through human things what ,his listener was to understand4 ,indeed1 it is not enough to despise money1 but a man must also feed the poor and follow ,christ above all things2 that is1 he must carry out all ,his commandments1 hold himself in readiness to be slaughtered and to suffer death any day4 ,if any man wish to come after ,me1 let him deny himself and take up his cross and follow ,me4 ,as this command was a much higher one than the giving up of money--even the shedding of blood--so the giving up of money is no slight help towards its fulfilment4 ,and when the young man had heard this word1 he went away sad4 ,then1 as if to show that he had felt nothing unreasonable1 the ,evangelist said1 for he was very rich4 ,those who possess a little and those who are steeped in abundance are not equally restrained2 then it is that love becomes more tyrannical4 ,so ,i will not cease to say that the addition of superfluities is fuel to the fire1 that it makes their possessors poorer1 that it increases1 indeed1 their desires1 and makes them conscious of greater needs4 ,see how1 in this case1 passion showed its strength4 ,for when ,our ,lord commanded the man1 who came to him with joyful readiness1 to renounce his money1 he was so cast down and perturbed as to go away without giving any answer at all2 and having become silent and sad and gloomy1 he thus departed4 ,different ,kinds of ,friendship4 7,homilies on ,st4 ,matthew1 lx41 vol4 ii41 p4 #aii47 ,let us now consider the various forms which friendship takes with the majority of men4 ,one man loves because he is loved2 another because he has been honoured2 another shows a liking for a man who has been of use to him in some practical matter or other2 another1 again1 for some such similar reason2 but it is difficult1 indeed1 to find a man who loves his neighbour thoroughly and as he ought for ,christ's sake4 ,for in most cases it is temporal business which brings men together4 ,st4 ,paul did not love in this way3 he loved for ,christ's sake1 so that he loved others whether he was loved by them or not1 and did not break charity1 since he had laid a strong foundation for his love-charm4 ,it is not so now2 indeed1 if we search diligently1 we shall find in most men a fictitious friendship rather than this4 ,and if anyone gave me power to enquire into the matter in so great a multitude1 ,i could show that the majority are bound to each other for worldly reasons4 ,this is apparent from the causes which produce enmity4 ,since1 then1 men are bound to each other for motives so paltry1 there is neither warmth nor fidelity in their mutual dealings2 but contempt1 and money losses1 and jealousy1 the love of honour1 or any similar thing showing itself1 destroys the love-charm4 ,it rests not upon a spiritual foundation4 ,if it were so1 worldly things would never break up spiritual things4 ,the love1 indeed1 which is born of ,christ is strong and enduring and invincible1 and nothing has power to dissolve it--neither calumnies1 nor dangers1 nor death1 nor any other of these things whatsoever4 ,if a man who thus loves should suffer in a thousand ways1 contemplating that on which love rests1 he stands unmoved4 ,but the man who loves because he is loved1 if he should suffer some foolish thing or other1 breaks up his friendship1 whilst the former is firm to the end4 ,this is why ,st4 ,paul said1 ,charity never falleth away4 ,what answer would you make8 ,that the man whom you have honoured is a reviler8 or that the one whom you have benefited would wish to put you to death8 ,but if you love for ,our ,lord's sake1 this encourages you to love all the more4 ,for those things which are destructive to love in other cases become productive of it in this particular one4 ,how so8 ,in the first place1 because the man so loved is the cause of your reward2 secondly1 because one thus situated requires special help and much care4 ,on this account a man who loves for ,our ,lord's sake does not enquire about family1 or country1 or riches1 or demand love in return3 he concerns himself about none of these things1 but even if he be hated1 or despised1 or destroyed1 he still loves1 because his affection is built on a strong foundation--,christ4 ,hence he stands firm1 steadfast1 immutable1 with his eyes on ,our ,lord4 ,so it was that ,christ loved ,his enemies--harsh men1 scoffers1 blasphemers1 haters1 those who wished not even to see ,him1 those who preferred stones and wood to ,his love1 and ,he loved them with the charity from above1 in comparison with which there is no other charity to be found4 ,for1 ,he says1 no man hath greater charity than this1 that he giveth his life for his friends4 ,see how loving ,he ceases not to be towards the very men who crucified ,him and reviled ,him4 ,he even spoke for them to ,his ,father1 saying1 ,forgive them1 for they know not what they do4 ,and1 later on1 ,he charged ,his disciples with those same men4 ,let us1 then1 be zealous for this same charity1 and strive to possess it1 that1 being made the imitators of ,christ1 we may enjoy both present and future good things by the grace and tenderness of ,our ,lord ,jesus ,christ1 to ,whom be honour and glory for ever and ever4 ,amen4 ,the ,buyers and ,sellers in the ,temple4 7,homilies on ,st4 ,matthew1 lxvii41 vol4 ii41 p4 #bgg47 ,and ,jesus went into the temple of ,god1 and cast out all them that sold and bought in the temple1 and overthrew the tables of the money-changers1 and the chairs of them that sold doves4 ,and ,he saith to them3 ,it is written1 ,my house shall be called the house of prayer2 but you have made it a den of thieves4 ,john says the same thing1 but he says it in the beginning of his gospel1 whereas ,matthew says it towards the end4 ,hence it is evident that the thing recounted took place twice and at different times4 ,this is clear from the time and from the answer4 ,in ,st4 ,matthew it happened at the very time of the ,pasch2 in ,st4 ,john a good deal before it4 ,in the latter the ,jews say1 ,what sign dost ,thou show us8 but in the former they are silent as if rebuked1 because ,he was an object of wonder to all men4 ,his doing the same action twice1 and this in an authoritative way1 strengthens the charge against the ,jews1 for they remained at their traffic1 and called ,him ,god's enemy1 when they should have learnt from this ,his action how much ,he honoured ,his ,father and what ,his own power was4 ,for ,he was working wonders1 and they saw a correspondence between ,his words and ,his deeds4 ,still they were unmoved and discontented1 and this in the face of the loud testimony of the ,prophet and of children witnessing to ,him1 with a wisdom beyond their years4 ,this is why ,he ,himself uses as an arm against them the accusing words of ,isaias3 ,my house shall be called the house of prayer4 ,he shows ,his power not only in this way1 but in the curing of many kinds of diseases2 for the lame and the blind came to ,him and ,he cured them1 and ,he shows forth ,his power and ,his authority4 ,they1 however1 were not persuaded in this way2 but after seeing these wonders1 and listening to children bearing witness to ,him1 they say1 ,dost ,thou not hear what these say8 ,this was what ,christ might have said to them3 #8,do you not hear what these say8' for they sang to ,him as to ,god4 ,what does ,he do8 ,since they spoke against visible signs1 ,he makes use of a stronger correction1 saying1 ,have you never read1 ,out of the mouths of infants and of sucklings ,thou hast perfected praise8 ,he said well1 out of the mouths4 ,for that which they said did not come from themselves1 but from that power of ,his which controlled the words of their tongues4 ,this indeed was a type amongst the nations of those who faltered and cried out confusedly1 speaking great things with discernment and faith4 ,hence it was no small encouragement to the ,apostles also4 ,in order that they should not be perplexed as to how they1 being unlearned1 are to announce the ,gospel tidings1 these children by anticipation have cast out their fear1 because ,he who has caused the children to sing will give them also reasoning powers4 ,this was not all that the wonder made manifest3 it showed ,him to be the ,lord of creation4 ,these children of unripe age1 on the one hand1 gave voice to words of good omen which were in harmony with the things above2 but men1 on the contrary1 to outbursts of folly and madness4 ,such was their badness4 ,whilst then1 they had many incitements to anger1 the attitude of the crowd1 the throwing over of the tables of the buyers1 the voice of ,his wonders1 that of the children1 ,he again leaves them1 allowing their passion to cool1 and not wishing to begin ,his teaching lest1 boiling over with jealousy1 they should be still more angered at what had been said4 ,the ,voice of ,good ,deeds4 7,homilies on ,st4 ,matthew1 xlvi41 vol4 ii41 p4 #ad47 ,if twelve men leavened the whole world1 consider what our wickedness must be1 inasmuch as we1 being so many1 are unable to convert the remainder1 when we ought to suffice for the leavening of a thousand worlds4 #8,but1' some one says1 #8they were apostles4' ,what does this matter8 ,had not they the same surroundings as you8 ,were they not reared in cities8 ,did they not lead the same sort of life8 ,did they not follow a trade8 ,were they angels8 ,did they come down from heaven8 #8,but1' you say1 #8they worked wonders4' ,it was not the wonders which made them famous4 ,how long shall we use our own softness as a pretext for not considering those wonders8 ,for many who cast out devils1 since they afterwards worked iniquity1 did not become renowned1 but were even chastised4 ,and what is it1 you ask1 which pointed them out as great8 ,the despising of money and of reputation1 and the withdrawal from worldly business4 ,if they had been without these things1 and had been slaves to their passions1 even if they had raised up a thousand dead men1 not only they would have done no good1 but they would have been looked upon as deceivers4 ,thus1 it is the life in every case which is resplendent1 and which draws upon itself the unction of the ,spirit4 ,did not ,john work a sign when he made so many cities hang upon his words8 ,yet listen to the ,evangelist saying that he worked no wonder3 ,john did no wonder4 ,how did ,elias become renowned8 ,was it not by his outspokenness with the king--by his zeal for ,god's service--by his possessing nothing--by his sheep-skin1 and his cavern1 and his mountains8 ,for he worked his wonders after all these things4 ,what sign did the devil see ,job doing when he was struck with amazement8 ,not any at all1 but he found him leading a resplendent life1 which showed forth an endurance firmer than adamant4 ,what sign had ,david accomplished for ,god to say of him1 when still a youth1 ,i have found ,david1 the son of ,jesse1 a man after ,my own heart8 ,what dead man did ,abraham1 ,isaac1 and ,jacob raise to life8 ,what leper did they cleanse8 ,do you not know that1 if we are not watchful1 wonder-working is often harmful8 ,thus it was that many of the ,corinthians fell into schism and many ,romans lost their right mind4 ,thus1 too1 that ,simon was cast out1 and that the man who desired to follow ,christ refused the call when he heard that foxes have holes1 and birds of the air have nests4 ,each of these1 the one seeking money1 and the other glory from the working of signs1 fell away and were lost4 ,but purity of life and the love of goodness not only do not produce this desire1 but they take it away where it exists4 ,and what did ,he ,himself say when ,he was laying down the law to ,his disciples8 ,did ,he say1 #8,you shall do signs in order that men may see'8 ,not at all1 but1 rather1 ,let your light shine before men1 that they may see your good works1 and glorify your ,father ,who is in heaven4 ,nor did ,he say to ,peter1 #8,if thou lovest ,me1 work wonders1' but1 ,feed ,my sheep4 ,and1 honouring ,peter1 with ,james and ,john1 in every instance more than the rest1 how does ,he show this honour1 tell me8 ,is it in the doing of wonders8 ,no2 for they all cleansed lepers1 and raised the dead to life1 and to all ,he gave authority in equal measure4 ,how then were those three distinguished8 ,by interior virtue4 ,do you see that1 everywhere1 life is the need1 and the manifestation of works8 ,by their fruits1 ,he said1 you shall know them4 ,what is it which approves our life8 ,is it the manifestation of wonders or an irreproachable conduct8 ,clearly it is the latter2 for the reason which calls forth signs belongs to this world1 and they cease in the next4 ,the man who gives an example of a good life draws this charity upon himself2 and he who shines by charity shines in this way1 in order that he may correct the life of others4 ,since ,christ also worked those wonders in order that ,he might appear worthy of confidence in this world1 and1 drawing men to ,himself1 might introduce virtue into life2 therefore1 more stress is laid upon this point4 ,for ,he is not contented with signs alone1 but ,he threatens hell1 and ,he preaches the kingdom1 and ,he enacts those marvellous laws1 and everything is done with a view to ,his making men like to angels4 ,but why do ,i say that ,christ does everything unto this end8 ,tell me1 if anyone gave you your choice either to raise up the dead in ,his name or to die for ,his name's sake1 which would you choose8 ,the latter surely2 for the one is a sign and the other is a deed4 ,again1 if anyone offered you the power of turning grass into gold1 or that of looking down upon all gold as if it were grass1 would you not rather choose the latter1 and with good reason8 ,it would be this which would attract men4 ,for if they were to see food turned into gold1 and were even desirous of taking the same power into their own hands1 as ,simon was1 the love of money would be increased in them2 but if they were to see all men looking down upon money as upon grass1 and making little of it1 they would be cured of this disease4 ,the ,best ,controversy4 7,homilies on ,st4 ,matthew1 xv41 vol4 i41 p4 #bja47 ,then ,he goes on to a higher example--,you are the light of the world4 ,it is again of the world2 not of one people1 nor of twenty cities1 but of the whole world2 and it is a reasonable light1 far superior to this physical light1 just as spiritual salt is to material salt4 ,and first they are salt1 and afterwards light1 in order that you may learn the force of strong words and the advantage of this holy teaching4 ,for it is urgent and will not be diverted from its aim1 and1 leading us by the hand1 makes us look towards goodness4 ,a city seated on a mountain cannot be hidden4 ,neither do men light a candle and put it under a bushel4 ,he leads them once more through these things to purity of life1 teaching them to be soldiers1 as if before the eyes of all men and wrestling in the midst of the arena of the whole world4 #8,look not1' ,he said1 #8to rest now whilst you are in a small corner2 for you are to be visible to all men1 like a city seated on a mountain1 and like a candle shining upon all those in the house4' ,where1 now1 are they who have distrusted the power of ,christ8 ,let them listen to these things1 and1 being frightened by the might of the prophecy1 let them fall down and adore ,his almightiness4 ,think what great things ,he promised to those who were not known even in their native place3 that they are to go over land and sea1 and to lift up their voice against the temptations of the world1 or rather not their voice1 but the force of their goodness4 ,for it was not their universal fame which made them conspicuous3 it was the manifestation of works4 ,as if they had had wings1 they spread over the whole earth quicker than light1 sowing the light of piety4 ,hence1 it seems to me that ,he stimulates them unto fearlessness1 for ,his saying1 ,a city seated on the mountain cannot be hidden1 was the manifestation of ,his own power2 for1 if it were useless to hide that1 so neither could the ,gospel tidings be hushed or concealed4 ,and to prevent them from thinking that persecutions1 and accusations1 and plots1 and wars1 since ,he spoke of these things1 would have power to check them1 ,he encourages them by saying that not only these persecutions will not pass unnoticed1 but that they will shine forth to the whole world1 and that through this very fact they themselves were to be renowned and famous4 ,in this1 then1 ,his own power is manifested2 but ,he furthermore requires fortitude from each one of them1 saying1 ,men do not light a candle and put it under a bushel1 but upon a candlestick1 and it gives light to all in the house4 ,so may your light shine before men1 that they may see your good works and glorify your ,father ,who is in heaven4 #8,for it is ,i ,who have enkindled the light1' ,he says4 ,whether1 however1 it remains lighted or not must depend upon your zeal1 not on your own account alone1 but for the sake of those who are to enjoy this beacon1 and whom it is to lead to the truth4 ,for the slanderings of men will not be able to veil your brightness if you yourselves are leading strict lives1 and thus are preparing to convert the whole world4 ,show forth1 therefore1 a life worthy of grace1 that1 as the truth is preached everywhere1 so your life may harmonise with it4 ,and1 again1 ,he holds out another advantage besides the salvation of men1 which is capable of firing them with courage and making all zealous4 ,not only will you reform the world1 ,he says1 by living upright lives1 but you will also prepare the glory of ,god2 just as by the contrary course you destroy men1 and cause the name of ,god to be blasphemed4 #8,and how1' you ask1 #8is ,god to be glorified through us if men are to slander us8' ,not all men are to do this2 but those who do so hypocritically will wonder and admire you in secret1 just as outward flatterers of those who are living in wickedness despise them in their own minds4 #8,how1 then1 would you have us live for show and vainglory8 ,no1 indeed1 ,i said nothing of the kind4 ,i did not say1 ,make haste to bring forth your good deeds before men2 nor did ,i say1 ,point them out2 but1 ,let your light shine2 that is1 let your virtue be solid1 and the fire plentiful1 and the light undimmed4' ,whenever virtue is thus great1 it cannot possibly be hidden1 even if he who pursues it conceal it in a thousand ways4 ,show forth a spotless life and let them have no real ground of accusation1 and then1 even if accusers be numbered by hundreds1 no man shall have power to overcloud you4 ,and ,his expression1 the light1 was pertinent4 ,for nothing distinguishes a man so much1 even if he wish to be hidden a thousand times over1 as an example of goodness4 ,just as physical light envelops a man1 so does he shine forth with greater brightness1 not letting his rays sink into the earth1 but directing them beyond heaven itself4 ,so ,he encourages them the more4 #8,if1' ,he says1 #8you are grieved at being reviled1 many men through you will be in admiration of ,god4' ,he lays both wages to your account--,god's glorification through you1 and your being blasphemed for ,god's sake4 ,in order1 therefore1 that we should not give heed to evil speaking1 knowing that it procures us a reward1 ,he did not simply mention the thing itself1 but made two distinctions--that of calumny and that of calumny for ,god's sake2 and ,he shows1 moreover1 that patience under it bears much fruit1 by referring the glory back to ,god2 and ,he holds out pleasant hopes to them4 ,the accusation of the wicked1 ,he says1 is in nothing so powerful as in helping others to see your light4 ,when you act foolishly1 then only it is that they will trample you down1 not when1 doing what is right1 you are cast aside4 ,then many will be in astonishment1 not at you alone1 but1 through you1 at our common ,father4 ,he said the ,father1 not ,god1 laying already the seeds of the spiritual birth which ,he was to give them4 ,then1 showing ,his equality with the ,father1 ,he said higher up1 #8,grieve not for evil report2 for it is sufficient for you that it is on ,my account'4 ,thereupon ,he speaks of the ,father1 manifesting their equality everywhere4 ,recognising1 therefore1 our gain from this zeal and the danger of our negligence 7for it is much worse that our ,master should be blasphemed because of us than that we should be lost71 ,let us not give offence to the ,jews1 or to heathens1 or to the ,church of ,god2 and1 showing forth a life more shining than the sun1 even if anyone should wish to accuse us1 not grieving at evil report1 but at hearing a just report unworthily4 ,for if we are living in wickedness and there be no accuser1 we are the most miserable of men1 but if we are practising virtue1 even if the whole world should speak ill of us1 we shall be the most enviable of all1 and we shall draw all those who are called to be saved to ourselves2 for it is not by the accusation of the wicked but by a good life that they will cleave to us4 ,and a good example speaks louder than any trumpet1 and a pure life is more resplendent than the very light1 even if there be a thousand adversaries4 ,if we are all that ,i have specified--if we are meek and humble and merciful1 and clean of heart and lovers of peace1 and when we are slandered do not repine but rejoice--we shall draw those who look upon us to ourselves no less than by signs1 and every man will deal kindly with us1 whether he be a wild beast or a demon1 or anything else whatsoever4 ,still1 if there should be calumniators1 do not be troubled at this1 nor at seeing yourself publicly accused1 but examine their inmost heart1 and you will find that they applaud and admire you1 and are loud in your praises4 ,just consider how ,nabuchodonosor praised the children in the furnace1 although he was their declared enemy2 and when he saw their brave endurance1 he acclaimed and acknowledged them for nothing else whatever than for turning away from his commands to listen to those of ,god4 ,for when the devil sees that he is accomplishing nothing1 he desists1 fearing lest he should be the means of increasing our crowns2 and when he is gone1 however bad and depraved a man may be1 he recognises virtue1 that mist being removed from before his eyes4 ,and if men should form a wrong judgment1 you will have greater praise and admiration from ,god4 ,therefore1 be not sorrowful or wavering1 since the ,apostles themselves were an odour of death to some and of life to others4 ,if you have offered no offence to any man1 and have kept free from all reproach1 you are blessed indeed4 ,shine1 then1 by your life1 and make no account of slandering words4 ,for it is quite impossible that a man who cultivates goodness should not have many enemies2 but this is nothing to him1 for through these very enemies his life will shine the more4 ,taking these things to heart1 let us seek for one thing--to order our own life with purity1 for in this way we shall lead those who sit in darkness to that future life4 ,such1 indeed1 is the power of this light1 that it not only shines here1 but it escorts those who follow it to that heavenly country4 ,whenever men see you looking down upon all present things1 and holding yourselves in readiness for eternal ones1 your works will convince them better than any argument4 ,who so foolish as not to deduce a clear proof of the future life when he sees a man1 thinking yesterday only of luxury and money-making1 giving up everything1 freeing himself from all cares1 and stretching out his hand towards hunger1 and poverty1 and hardship1 and dangers1 and blood-shedding1 and a violent death1 towards everything which seems an evil8 ,but if we are wholly engrossed with present things1 and plunge into them deeper and deeper1 how are men to be persuaded that we are looking for another home8 ,what excuse shall we have if the fear of ,god cannot do among us that which human fame did amongst ,greek philosophers8 ,some of them also gave up money and despised death1 in order to be a spectacle to men1 and so their hopes were vain4 ,what can be said for us with these things before us1 and so great a philosophy being unfolded1 that we cannot do even what they did1 but are destroying ourselves and others too8 ,for a heathen who acts against his conscience does not do the same harm as a ,christian who thus acts1 and most justly4 ,their reputation is corrupt1 whereas ours1 through ,god's goodness1 is sacred and manifest even amongst impious men4 ,consequently1 whenever they want particularly to reproach us1 and to make their accusation more telling1 they bring this additional charge against us3 #8,so and so is a ,christian1' which they would not do if they had not a great opinion of ,christian teaching4 ,have you not heard how many and what great things ,christ enjoined8 ,now1 how can you observe one of those commandments when1 forgetting the rest1 you go about investing your money1 looking greedily after interest1 involving yourself in lawsuits1 buying herds of slaves1 preparing silver plate1 laying up stores of fields and houses1 and quantities of furniture8 ,and would that this were all6 ,when you add iniquity to these inopportune pursuits--encroaching upon the land of others1 pulling down houses1 aggravating poverty1 increasing hunger--how will you be able to mount up to those gates8 ,but supposing that you are merciful to the poor1 ,i know what this means1 and it again will call for a great expiation hereafter4 ,for if you are merciful through conceit or vainglory1 so that you gain no merit even from good works1 what could be more wretched than to be shipwrecked in harbour8 ,in order to prevent this from happening1 seek not a reward from me when you have done a good action1 so that ,god may be your debtor4 ,lend1 ,he says1 to him from whom you expect no return4 ,the ,tongue a ,royal ,power4 7,homilies on ,st4 ,matthew1 li41 p4 #gf47 ,let us understand what those things are which sully a man1 and when we have understood let us shun them4 ,in the church we see a certain habit prevailing amongst the majority of men--how they are eager to come in with spotless clothes and clean hands1 whilst they do not trouble themselves about how they are to offer up a pure heart to ,god4 ,i say this1 not forbidding men to wash their hands or their mouths2 my wish1 however1 is that they should wash them in the right way1 not with water alone1 but rather with virtues4 ,for slandering1 blasphemy1 foul language1 bad words1 laughter at low jokes1 are the mouth's defilement4 ,if1 then1 you perceive that you are not dwelling on any of these things1 nor guilty of this uncleanness1 approach with good heart2 if1 on the contrary1 you have laid yourself open to these numerous stains1 why are you so foolish as to rinse your tongue with water whilst you carry in it this pernicious and destructive impurity8 ,tell me1 now1 if you had dirt or dung in your hands1 would you dare to utter a prayer8 ,certainly not4 ,yet one is not at all harmful1 and the other is perdition4 ,how comes it that you are particular in things of no consequence1 and negligent about the prohibited ones8 #8,what1 then1' you ask1 #8are we not to go on praying8' ,certainly you are1 but not in this filthy condition1 nor with this dirt upon you4 #8,what am ,i to do1' you ask1 #8if ,i fall by accident8' ,then1 purify yourself4 ,how1 and in what manner8 ,be in mourning and groaning1 give alms1 apologise to the man you have insulted1 and reconcile him to yourself by these things2 purify your tongue in order that you may incite the less the anger of ,god4 ,for if anyone with his hands full of mud were to grasp your feet in supplication1 not only would you not listen to him1 but you would kick him away2 how1 then1 are you so bold as to approach ,god in this way8 ,the tongue of those who pray is a hand1 and through it we touch the knees of ,god4#f ,therefore do not defile that tongue1 lest ,he should say to you1 ,and when you multiply your prayer ,i will not hear4 ,for1 in the hand of the tongue are life and death2 and1 again1 ,by thy words thou shalt be justified1 and by thy words thou shalt be condemned4 ,therefore guard the tongue more carefully than the pupil of the eye4 ,the tongue is the horse of a king4 ,if you put a bridle upon him and teach him to walk at a measured pace1 the king will rest and lean upon him2 but if you allow him to be at large unbridled1 and to be unmanageable1 he becomes the vehicle of the devil and his angels4444 ,dishonour not the tongue1 for how will it pray for you when it has lost its proper confidence8 ,adorn it rather with mildness and humility2 make it worthy of the ,god ,whom you are invoking2 fill it with words of kindness and much almsgiving4 ,for there is an alms which is to be given by words3 ,the good word is better than the gift2 and1 again1 ,answer the poor man in mildness and gentleness4 ,and make the rest of your time profitable by dwelling on the divine laws4 ,let all thy conversation be on the law of the ,most ,high4 ,thus adorning ourselves1 let us go forth to the ,king and fall at ,his feet1 not with the body only1 but with our mind4 ,let us consider ,whom we go to1 for what purpose1 and what it is we wish to accomplish4 ,we go to that ,god from ,whom the seraphim turned away their gaze1 unable to bear ,his splendour1 on ,whom the earth trembles to look4 ,we go to ,god1 ,who is in the region of light inaccessible4 ,and we are going to ,him in order to escape hell1 for the remission of our sins1 to deliver ourselves from those overwhelming penalties1 for the winning of heaven and the goods which are there4 ,golden ,vessels and ,golden ,hearts4 7,homilies on ,st4 ,matthew1 l41 p4 #fb47 ,let us then1 too1 touch the hem of ,his garment1 or rather1 if we please1 we have ,himself whole and entire4 ,for ,his body too is now put before us1 not ,his garment only1 but ,his very body1 not to be merely touched1 but to be eaten and taken away4 ,let us therefore approach with faith1 each one with his own infirmity4 ,for if those who touched the hem of ,his garment drew forth so much strength1 how much more those who possess the whole of ,him8 ,approaching with faith is not only taking what is there before us1 but touching with a pure heart1 and being so disposed as if we were going to meet ,christ ,himself4 ,what matters it if you hear no voice8 ,you see ,him before you1 or rather you do hear a voice1 that of ,himself speaking through the ,evangelists4 ,believe1 therefore1 that even now there is that banquet at which ,he ,himself sat4 ,nor is this banquet different from that2 nor is ours the work of a man1 and that the work of ,god1 but ,god is the worker now as ,he was then4 ,when1 then1 you see the priest offering it to you1 think that it is not the priest who is doing this1 but that it is the hand of ,christ which is presenting it4 ,just as1 when he baptises1 it is not he who is baptising you1 but it is ,god ,who is holding your head with an invisible power1 and neither angel nor archangel nor anyone else whatsoever presumes to approach and touch you2 so it is now4 ,for whenever ,god generates1 it is ,his gift alone4 ,do you not know how those who adopt sons in this world do not entrust their adoption to servants1 but appear themselves in the court8 ,in like manner ,god has not entrusted ,his gift to angels1 but ,he is ,himself present1 commanding1 and saying1 ,you shall call no man your father upon earth1 not wishing you to dishonour your natural parents1 but that before all the rest you may prefer ,him ,who created you1 and ,who wrote your name amongst ,his children4 ,for ,he ,who gives more1 that is1 ,who gives ,himself1 will all the more certainly not disdain to make over ,his body to you4 ,let us then1 both priests and laity1 consider what that is of which we have been made worthy2 let us consider and be in awe4 ,he gave us to be filled with ,his sacred flesh1 and placed before us ,himself offered up in sacrifice4 ,now1 what will our excuse be1 if feeding on such food we commit such sins2 when we eat the ,lamb and are become wolves2 when we eat the sheep and ravage like lions8 ,for this mystery obliges us to purify ourselves not only from robbery but from the merest enmity4 ,this mystery is indeed a mystery of peace2 it cannot be conciliated with a struggle for money4 ,for if ,he did not spare ,himself for our sakes1 what should we deserve for hoarding up money and neglecting our soul1 on which account ,he did not spare ,himself8 ,god indeed bound the ,jews to a remembrance of their domestic blessings every year at the feasts1 but you ,he has bound to a daily remembrance1 so to say1 through these mysteries4 ,be not1 then1 ashamed of the cross1 for these are our august things1 these are our mysteries1 we are adorned with this gift1 and it is our beauty4 ,even when ,i say that ,he stretched the firmament overhead1 and unfolded earth and sea1 that ,he sent forth prophets and angels1 ,i speak of nothing equal to this4 ,this is the fountain-head of all good1 that ,he did not spare ,his only ,son in order to save alienated servants4 ,therefore1 let neither ,judas nor ,simon approach this table1 for avarice destroyed both one and the other4 ,let us avoid this abyss1 and think not that it is sufficient for our salvation1 if1 after stripping widows and orphans1 we offer a cup of gold and precious stones for this table4 ,if you wish to show honour to the sacrifice1 offer your soul for whose sake it was sacrificed4 ,make this golden1 for if it should be inferior to lead and potsherd1 what is the gain of the vessel being of gold8 ,then1 do not let us be concerned only about how we are to offer a vessel of gold1 but let it be also a vessel of honest labours1 for that which is without avarice is more precious than gold4 ,the church is neither a gold nor a silver-smith's shop1 but an assembly of angels1 therefore souls are what we want1 and these things are acceptable to ,god through souls4 ,the table which ,he then used was not of silver1 nor was the chalice a golden one out of which ,christ gave ,his own blood to ,his disciples2 but all those things were sacred and terrible1 since ,he filled them with the ,spirit4 ,would you honour the body of ,christ8 ,leave ,him not naked1 nor honour ,him there with silk coverings1 passing ,him by outside in cold and nakedness4 ,he who said1 ,this is ,my body1 ratifying the deed by ,his word1 said likewise1 ,you saw ,me in want and did not feed ,me1 and1 again1 ,inasmuch as you did not do it for one of the least of these1 you did it not for ,me4 ,for the former does not require the giving of garments but a pure heart1 whereas the latter demands great attention4 ,let us1 then1 learn to be wise and to honour ,christ as ,he ,himself wishes1 for to ,him ,who is honoured1 that honour is the sweetest which ,he chooses for ,himself1 not that which may be according to our judgment4 ,since ,peter1 too1 thought to honour ,him by forbidding ,him to wash his feet1 he was not showing honour1 but the reverse4 ,so in your case do you honour ,him with the honour which ,he ,himself laid down1 by giving your riches to the poor4 ,god has no need of golden vessels1 but of golden hearts4 ,true ,almsgiving4 7,homilies on ,st4 ,paul's ,second ,epistle to the ,corinthians1 xvi41 vol4 iii41 p4 #ahb47 ,charity is1 indeed1 a great thing1 and a gift of ,god1 and when it is rightly ordered1 likens us to ,god ,himself as far as that is possible2 for it is charity which makes the man4 ,some one1 at least1 wishing to characterise man1 did it in these words3 ,man is great1 and the merciful man is honourable4 ,kindness is better than raising up the dead4 ,for it is a much greater thing to feed ,christ in ,his hunger than to raise the dead in the name of ,jesus4 ,by feeding ,christ you confer a benefit upon ,him2 in the other case ,he is benefiting you4 ,and the reward is for doing1 not for receiving4 ,as to the signs1 you are under an obligation to ,god1 but with regard to the almsgiving1 you put ,god under an obligation to you4 ,it is an alms when you give willingly1 generously1 thinking that you are rather taking than giving2 when you give as if you were receiving something1 as gaining rather than losing1 otherwise there would be no thanks in it4 ,he who helps his neighbour should be in gladness1 not in gloom4 ,in truth1 is it not foolish that in removing the despondency of another you yourself should be despondent8 ,you will not suffer it to be a real alms4 ,if you are sad because you are taking away another man's sadness1 you are giving a proof of extreme unkindness and inhumanity2 it is better to leave it undone than to do it in this way4 ,why are you sad at all8 ,is it for fear of diminishing your money8 ,if this is your motive1 then do not give2 if you are not encouraged by the thought that it will be made up to you over and above in heaven1 do not put out your hand in alms-giving4 ,perhaps you look for a compensation in this world4 ,what is the good of this8 ,let your alms be alms and not traffic4 ,now1 many have received their due here on earth1 yet not so that they will be on this account much better than those who have not2 these have been a few of the weaker1 since they did not go vigorously after the things above4 ,and like greedy and common people1 slaves of their belly1 who1 called to a royal table1 and not waiting for the right time1 do as children do1 spoil their own mirth by snatching up and satiating themselves with inferior food3 so1 indeed1 is it that they who seek and receive temporal good things lessen the reward above4 ,again1 in lending your money1 you become desirous of securing the capital after a time1 or1 perhaps1 of not spending it1 so that you may lay up more for the future1 whereas in this case you demand it at once1 although you are not always to be here1 but for ever there4 ,nor are you to be judged here1 but to give an account there4 ,supposing that a man prepared houses for you where you did not mean to stay1 you would view his act as a penalty2 and would you wish to grow rich in a place from which you may be called away before the evening8 ,know you not that we are spending our time in a foreign land1 like sojourners and strangers1 and that sojourners may be cast out when they are not thinking of it or expecting it4 ,and this is our case4 ,so it is that we leave behind us whatever we may have busied ourselves with on earth4 ,our ,master does not allow us to take our labours with us1 whether it is that we build houses1 or buy estates1 or slaves1 or furniture1 or anything else of the kind4 ,not only ,he does not allow us to go away with them1 but ,he refuses you a reward for them4 ,he told you beforehand that you should not build or spend with the property of others1 but with your own4 ,why1 then1 leaving your own1 do you labour with what is not yours1 and squander it so that you will lose both your labour and your reward1 and endure the extremity of punishment8 ,do not so act1 ,i beseech you2 but1 as we are sojourners by nature1 let us become so by choice1 so that we may not be aliens there1 rejected without honour4 ,if we wish to be citizens in this world we shall be so neither here nor there1 but if we remain sojourners1 and spend our time after the fashion of sojourners1 we shall receive the assurance of being citizens both here and there4 ,for the just man1 even with nothing1 will be as free on earth with the common property of all as if it were his own1 and when he departs hence to heaven he will look upon the eternal dwelling-places2 he will neither suffer any unpleasantness in this world1 nor will any man be able to make him a sojourner1 who has the whole world for his city2 and in taking possession of his country1 he will1 moreover1 receive true riches4 ,in order1 then1 that we may gain both the things of time and the things of eternity1 let us use present goods in the right way4 ,thus we shall become citizens of heaven1 and enjoy much consolation4 ,may this be the portion of us all1 through the love and mercy of our ,lord ,jesus ,christ1 to ,whom1 with the ,father and the ,holy ,ghost1 be glory and power for ever4 ,amen4 ,i was hungry and you gave ,me to eat4 7,homilies on ,st4 ,matthew1 xlv41 vol4 ii41 p4 #e47 ,are you unable to practise the virginal life8 ,then make a prudent marriage4 ,are you unable to do without possessions8 ,give1 then1 of what you possess4 ,is such a burden too heavy for you8 ,divide your goods with ,christ4 ,are you not willing to cede ,him everything8 ,make over to ,him at least the half or the third part4 ,he is your brother and co-heir2 make ,him your co-heir even on earth4 ,how much soever you give to ,him you give that to yourself4 ,do you not listen to the ,prophet's words1 ,despise not thy own flesh8 ,but if we may not despise relations1 how much less the ,master1 ,who1 besides ,his superiority1 has the rights of relationship on ,his side1 and many other stronger claims8 ,he has made you a partaker of ,his own possessions1 taking nothing from you1 but being the first to give to you out of ,his unspeakable mercy4 ,then1 is not it extreme folly neither to grow kind by this gift1 nor to return a reward for a favour1 and to give less instead of more8 ,for ,he has made you heir to the kingdom of heaven1 but you have not even given ,him a share of the things of earth4 ,you ,he reconciled without any merit of your own1 when you were even ,his enemy2 will you not make any return to your lover and benefactor1 although1 over and above the kingdom and all ,his other gifts1 it was just that you should feel grateful to ,him for the giving itself8 ,servants1 indeed1 when they call their masters to dinner1 deem not that they are offering1 but receiving2 here1 however1 it was just the contrary4 ,it was not the servant who first called the ,lord1 but the ,lord ,who first called the servant to ,his own table2 and will you not call ,him even after this8 ,he was the first to bring you under ,his own roof2 can you not even follow ,his example8 ,he covered you in your nakedness1 and in the face of this do you refuse to bring in a stranger8 ,it was ,he ,who first gave you to drink of ,his own cup1 and will you not offer ,him even cold water8 ,he gave you the ,holy ,spirit to drink1 and will you not relieve bodily thirst8 ,he gave you the ,spirit to drink1 who were worthy of chastisement1 but do you disregard a thirsty man whilst you are about to do all this out of what is ,his8 ,do you not consider it a great honour to hold the cup out of which ,christ is about to drink1 and to approach it to ,his mouth8 ,do you not see that the priest alone may give the chalice with the ,blood8 #8,i go into none of these particulars4' ,our ,lord says3 #8,if you yourself give it ,i receive it2 even if you are a layman ,i do not refuse it4 ,i do not require what ,i have given1 for ,i seek not blood but cold water4' ,consider1 then1 ,whose thirst you are relieving1 and be in awe4 ,consider that you have become ,christ's priest1 giving with your own hands not flesh but bread1 not blood but a drink of cold water4 ,he has put on you the robe of salvation1 and has clothed you through ,himself2 do you also clothe ,him in the person of a child4 ,he has made you a name in heaven2 do you drive away cold1 and nakedness1 and unseemliness4 ,he has made you a citizen of the angels2 if you can bear it1 give ,him a portion only1 give ,him house-room as you would your servant4 ,he says1 #8,i will not turn away from this refuge1 and that when ,i have opened all heaven to you4 ,i have delivered you1' ,he says1 #8from the bitterest captivity3 ,i do not require this1 nor do ,i say1 ,deliver ,me2 but if you only see ,me in chains1 this is sufficient to console ,me4 ,i raised you from the dead3 this ,i do not require from you2 but ,i say1 only visit ,me when ,i am sick4' ,since1 then1 the gifts given to us are thus great1 and the things demanded of us so very small1 and we do not offer even these1 what sort of hell should we not deserve8 ,it is just that we should go down into the fire which was prepared for the devil and his angels1 since we are harder than a rock4 ,for1 tell me1 what insensibility is this1 receiving gifts so great with the prospect of the same hereafter1 to be the slaves of money1 which in a little while we shall have to give up1 and to give up unwillingly8 ,others have laid down their lives and shed their blood1 but you have not hazarded the smallest thing for heaven or for those unfading crowns4 ,what sort of excuse or pardon would you deserve for enjoying all things with the fat of the earth1 neglecting nothing for putting your money out to interest1 and yet being cruel and inhuman in feeding your ,lord in the person of the indigent8 ,pondering all this in our minds1 and considering what we have received1 and what we are going to receive1 and what we are asking for1 let us show forth all our zeal in spiritual things4 ,let us1 then1 become gentle and kind1 so that we may escape the weight of that tremendous judgment4 ,what is there which is not sufficient to condemn us8--the enjoyment of things so wonderful1 the being asked for nothing great1 the fact that we shall have to give up what we are asked for in spite of ourselves when we leave this world1 the ostentation of great ambition in worldly things4 ,each one of these is by itself sufficient to condemn us1 but when they are all combined1 what hope will there be of salvation8 ,in order1 then1 that we may escape this great condemnation1 let us show ourselves kind towards the poor4 ,the ,archetype and the ,type4 7,homilies on the ,epistle to the ,philippians1 xiii41 vol4 v41 p4 #acf47 ,the ,apostles presented a type1 maintaining in their own persons a certain archetype4 ,consider how austere their life was1 as if offering an archetype1 and example1 and living laws4 ,for they set forth to all1 through their deeds1 that which the ,scripture said4 ,this is the best teaching1 which has power to lead the disciple4 ,you may talk and use fine words1 but if your actions do the contrary you are no teacher4 ,the disciple thinks very little of fine words2 they should be accompanied by the teaching and leading of works3 this makes both the master venerable1 and disposes the disciple to agree with him4 ,how so8 ,when he hears a man making a display of words1 he says that he has enjoined what is impossible1 and that he who is not a doer is the first to prove their impracticability4 ,now1 if he saw a man practising goodness in deed1 he would not be able to say this4 ,moreover1 supposing the master's life be careless1 let us rouse ourselves1 and listen to the ,prophet1 saying1 ,all shall be taught by ,god1 and again1 ,they shall teach no more every man his brother1 saying3 ,know the ,lord2 for all shall know ,me1 from the least of them even to the greatest4 ,have you no righteous teacher8 ,you have the real ,master1 ,him ,whom alone you may call ,master1 learn of ,him4 ,he said1 ,learn of ,me1 for ,i am meek4 ,cleave1 then1 to no teacher1 but to ,him and to ,his teaching4 ,take your model from ,him2 you have a most excellent one2 fashion yourself after it4 ,the ,scripture offers us numberless examples of a holy life2 choose which you will1 and follow the ,master with ,his disciples4 ,one shone by poverty1 another through riches2 for instance1 ,elias by poverty1 ,abraham by his wealth2 choose whichever you think the easier and securer4 ,again1 the one was holy through marriage1 the other through virginity1 as ,abraham and ,elias3 choose your road1 for each leads to heaven4 ,john was holy by fasting1 and ,job without it4 ,job1 moreover1 was what he was by despising wife1 and sons1 and daughters1 and house1 having great wealth1 whilst ,john possessed nothing except his sheep-skin4 ,and why do ,i speak of house and abundance and money1 since a king has it in his power to win goodness for himself4 ,a royal palace would be found to be far more troublesome than any private house4 ,david1 then1 shone in his royalty1 and his purple and his crown impeded him in nothing3 another was entrusted with the leadership of a whole people--,i mean ,moses--which is a more difficult thing4 ,in the latter1 power was greater1 therefore the difficulty was greater4 ,do you see men who gained a good name both in riches and in poverty1 in marriage and in continency8 ,now look1 on the other hand1 at those who were lost both in marriage and in continency1 in riches and in poverty4 ,for instance1 many men1 living in the married state1 have been lost1 like ,samson1 not because of marriage1 but through their own will2 in virginity1 too1 as the five virgins2 in abundance1 as the rich man who despised ,lazarus2 in poverty1 for thousands of poor are lost every day4 ,i can show you many men lost in monarchy1 many in leading the people4 ,would you like to know of some in armies who have been saved8 ,there is ,cornelius4 ,and of some in stewardships8 ,there is the eunuch of the ,ethiopian4 ,thus1 if everywhere we use wealth as we should1 it does us no harm2 if we do not1 everything harms us--royalty and poverty and riches4 ,nothing can hurt the man who is watching4 ,tell me1 has captivity ever harmed anyone8 ,no1 never4 ,think of ,joseph in servitude1 bearing goodness in his mind2 think of ,daniel and the three children taken captive1 how they shone the more4 ,everywhere goodness is resplendent and invulnerable1 and nothing can master it4 ,why do ,i speak of poverty and captivity and slavery8 ,i may add hunger and ulceration and a painful illness1 for this is worse than slavery4 ,lazarus suffered this1 and ,job1 and ,timothy with his frequent infirmities4 ,do you see how nothing can overcome goodness8 ,neither wealth1 nor poverty1 nor power1 nor leadership1 nor being at the head of affairs1 nor illness1 nor being unknown1 nor cast aside3 disregarding all these things on the earth1 it makes its way to heaven4 ,only have a brave spirit1 and there is no obstacle against goodness4 ,when the labourer is strong1 no external thing hinders him4 ,and so1 in the case of handicrafts1 when a mechanic is experienced and steadfast1 and possesses all his art1 even if illness should come1 he has it still2 or if he should be in poverty1 he has it2 and whether he has the instrument in his hands or not1 whether he works or not1 it is not diminished1 because the science is in himself4 ,so is it with ,god's servant3 even if you throw him into riches1 his art is shown forth2 or into poverty1 or disease1 or health1 or contempt1 or fame1 it is all the same4 ,did not the ,apostles work through everything8 ,through honour and dishonour1 and evil report and good report4 ,this shows the soldier1 the being invulnerable against everything4 ,for this is the nature of virtue4 ,if you say1 #8,i am unable to be set over many1 ,i do best alone1' you insult virtue1 for it can benefit all1 and show itself1 let it only be in the mind4 ,has hunger to be endured8 or is there abundance8 ,virtue1 again1 shows its own strength2 as ,paul said3 ,i know both how to be brought low1 and ,i know how to abound4 ,was it necessary to work8 ,he was not ashamed1 but laboured for two years4 ,was hunger to be borne8 ,he neither pined nor doubted4 ,had he to die8 ,he did not lose heart1 but showed in all things a brave soul and his skill4 ,now let us emulate him1 and we shall have no cause for sorrow4 ,for1 tell me1 what is capable of grieving such a man8 ,nothing4 ,as long as no one robs us of virtue1 the man who possesses it is the happiest of creatures even here--not only there4 ,supposing there is a holy man1 with wife and children1 and money1 and a great name1 and he still remains holy in spite of them3 take them away1 and he will still be holy3 neither dejected by tribulation1 nor elated by his righteousness1 but like a rock which stands immovable whether the sea rages or whether it is calm1 not troubled by the waves nor affected by the calm1 so does the steadfast soul stand bravely both with calm1 and with foaming waves4 ,and1 as children sailing on the sea are frightened whilst the pilot sits still and laughs at them1 sees their trouble and is of good cheer1 so does the mortified soul recline as if on some land or oasis of contentment1 whilst all men are troubled1 and laughing in an untimely way at the vicissitudes of things4 ,for what can disturb the soul of a peaceful man8 ,death8 ,but this is the beginning of a better life4 ,or poverty8 ,this helps that soul on to virtue4 ,or illness8 ,it accounts both refreshment and suffering as nothing1 for it punished itself beforehand4 ,or being defamed8 ,but the world is crucified to it4 ,or the loss of children8 ,it had no fear if fully convinced of the resurrection4 ,what1 then1 can make it miserable8 ,nothing whatever4 ,if this man be rich1 is he puffed up8 ,by no means1 for he knows that money is nothing4 ,what of fame1 then8 ,he has been taught that all human glory is like the flower of the field4 ,or luxury1 again8 ,he has listened to ,paul's words3 ,she that liveth in pleasure is dead while she is living4 ,now1 since this soul is neither lifted up nor dejected1 what could come up to this well-being8 ,not all souls are so disposed1 but they are more changeable than wind or weather1 so that it is most ludicrous to see the same man now laughing1 now weeping1 now buried in thought1 now loquacious beyond measure4 ,therefore he said3 ,be not conformed to this world3 our citizenship is in heaven1 where there is no change4 ,immutable rewards are offered to us3 let us show forth that citizenship whence we have already received good things4 ,but what if we cast ourselves into uncertainty and a surging sea1 into a storm or a hurricane8 ,let us be at peace4 ,the point lies not in riches or poverty1 or glory or dishonour1 or sickness or health1 or weakness1 but in our own soul4 ,if this be steadfast and well-grounded in goodness1 all things will be easy to it1 and even here it will behold its rest1 and the peaceful harbour1 and departing hence it will gain endless goods4 ,may it be granted to us all through the love and kindness of ,our ,lord ,jesus ,christ1 to ,whom1 with the ,father and the ,holy ,spirit1 be glory1 power1 and praise now and for ever4 ,amen4 ,the ,weak ,things of ,god4 7,homilies on ,first ,epistle to ,corinthians1 vi41 vol4 ii41 p4 #ei47 ,and ,i was with you in weakness1 and in fear1 and in much trembling4 ,here1 again1 is another point4 ,not only are those who believe illiterate1 not only is the teacher illiterate1 not only is the mode of teaching replete with illiterateness1 not only is the teaching itself qualified to terrify--for it was the ,cross and death--but together with these there were other obstacles3 dangers and plottings1 and daily anguish1 and harassing pursuit4 ,for he often calls persecution weakness1 as he does in another place3 ,ye have not spurned the weakness in my flesh2 and again3 ,if it behoves me to glory1 ,i will glory in my weakness4 ,what weaknesses are these8 ,the governor of king ,areta was keeping the city of ,damascus1 wishing to take me4 ,and again3 ,therefore ,i rejoice in my infirmities4 ,then1 going on to distinguish what infirmities1 he added3 ,in contumely1 in want1 in persecutions4 ,so here he speaks in the same way2 for1 saying1 ,and ,i was in weakness1 he added1 and ,i was with you in fear and in much trembling4 ,what is this8 ,did ,paul himself fear dangers8 ,he did indeed1 and greatly too2 for1 if he was ,paul1 he was also a man4 ,this is no accusation against ,paul1 but a weakness of nature1 and an encomium of his choice1 that whereas he did fear stripes and death1 this fear did not lead him to do any unworthy action2 so that those who say he did not fear stripes not only do not exalt him1 but take much away from his praises4 ,if1 indeed1 he did not fear1 where is the fortitude and where is the merit of braving dangers8 ,for my own part1 this is what ,i admire in him1 that1 fearful as he was1 and not only fearful1 but trembling at dangers1 he came out victorious through everything1 and in no case surrendered1 cleansing the world1 and sowing the ,gospel all over the earth and sea4 ,and my speech and my preaching was not in the persuasive words of human wisdom--that is1 it has not outward wisdom4 ,if1 therefore1 his preaching had no subtlety about it1 and those who were called were uncultured as well as the preacher1 and there was1 besides1 persecution1 and fear1 and trembling1 tell me1 how did they gain the mastery without divine power8 ,so1 in saying1 ,that which ,i say and preach does not consist in the persuasive words of wisdom1 he added1 but in the manifestation of the ,spirit and of power4 ,do you see how the folly of ,god is wiser than man1 and how the weakness is stronger8 ,illiterate as they were who preached these things1 in chains and imprisoned1 they overcame those who bound them4 ,how8 ,was it not through showing the faith which is of the ,spirit8 ,this1 indeed1 was an irrefutable argument4 ,for1 tell me1 what man1 seeing the dead arise and devils put forth1 would not have received their teaching8 ,since1 however1 there are powers of deception1 such as those of magicians1 he removed this ambiguity4 ,he did not speak of power only1 but first of the ,spirit and then of power1 thus showing that what had taken place was spiritual4 ,consequently1 there having been no learning about the preaching of the ,gospel is no lessening of its value1 but its greatest glory4 ,this1 at least1 shows it to be divine1 and to have had its root above1 in heaven4 ,on this account he continued3 ,that your faith may not be in the wisdom of man1 but in the power of ,god4 ,do you see how clearly in everything he pointed out the gain of illiterateness and the harm of culture8 ,while human wisdom made the ,cross vain1 ignorance proclaimed the power of ,god3 the one disposed men not to find the necessaries of life1 and so to glory in themselves2 the other1 to receive the truth and to glory in ,god4 ,again1 wisdom persuaded many men to regard dogma suspiciously as human2 ignorance pointed it out clearly as divine1 and coming down from heaven4 ,now1 whenever a proof is arrived at by word-wisdom1 it is very often the bad men who get the better of the more moderate1 being the more skilful in their arguments1 and falsehood outwits the truth4 ,it is not so here3 for neither does the ,holy ,spirit take possession of an unclean soul1 nor when ,he has taken possession can ,he be ever lessened1 even if all the clever words in the world be used4 ,a manifestation through works and signs is much clearer than that of words4 ,but some one might reasonably say that1 if the ,gospel is bound to conquer1 and the ,cross needs no eloquence1 that it may not be proved vain1 why is it that miracles have now ceased8 ,why is it8 ,do you speak as an unbeliever1 and not receive those which took place in the case of the ,apostles1 or do you honestly seek to learn8 ,if as an unbeliever1 then ,i will first direct myself to this4 ,now1 if miracles did not take place then1 how did they make themselves heard1 standing up against whole peoples and speaking such things1 driven about as they were1 pursued1 in fear1 in chains2 one and all an object of hatred to the world2 at the mercy of everyone's ill-treatment2 having nothing attractive of their own--neither eloquence1 nor fame1 nor riches1 nor city1 nor nationality1 nor family1 nor career1 nor reputation1 nor any one of these things1 but just the reverse of them all1 an illiterate and sorry condition1 poverty1 hatred1 and enmity8 ,their injunctions also entailed much hardship and their teaching many dangers1 and the hearers too who were to be persuaded were given up to much feasting and drunkenness and vice4 ,now1 tell me1 whence their power of persuasion1 whence their titles of credence8 ,as ,i was saying1 if they did gain men without miracles1 the wonder appears very much greater4 ,therefore do not conclude that because there are no miracles now there were none then4 ,it was to the point1 both that they took place then and that they do not take place now4 ,persuasion by word alone now is no security that the ,gospel lies in the possession of wisdom4 ,for they who in the beginning were sowers of the ,word were uncultured and ignorant1 and they spoke nothing of themselves1 but they gave to the world that which they had received from ,god2 now1 we also spread abroad not our own inventions1 but we speak to all what we have received from them4 ,we do not persuade by arguments now but by ,holy ,scripture1 and the signs which then took place inspire us with confidence in what we say4 ,neither did they persuade by signs alone1 but also by discoursing1 whilst the signs made their words appear the more powerful together with the testimony of the ,old ,testament1 not the cleverness of what was said4 #8,why1' you ask1 #8were miracles good then and not now8' ,let us suppose a case1 for so far my contest has been directed against a heathen1 and therefore ,i will suppose something that must undoubtedly happen2 let us then suppose a case1 and let the unbeliever submit to believe1 for instance1 that ,christ will come1 even if he take my word for it2 well1 then1 when ,christ shall come and all the angels with ,him1 and ,he is shown to be ,god1 and all things are under ,his dominion1 will not the heathen too believe8 ,it is evident that he will fall down in adoration and confess ,him to be ,god1 however stubborn he may be4 ,who1 indeed1 seeing the heavens opened and ,christ ,himself seated on the clouds1 with all the heavenly host surrounding ,him1 the rivers running fire1 all men standing by in great fear1 would not worship ,him and acknowledge ,him as ,god8 ,tell me now1 shall that worship and knowledge be accounted to the heathen as faith8 ,by no means4 ,for it is not faith2 sheer force produces it1 and the manifestation of visible things4 ,it is not a matter of choice1 but reason is constrained by the greatness of the vision4 ,therefore1 the more evident and undeniable that which happens is1 by so much is faith diminished1 and this is why miracles are not worked now4 ,and that it is so1 listen to ,our ,lord's words to ,st4 ,thomas3 ,blessed are they who have not seen yet have believed4 ,therefore the reward of faith is diminished just in proportion to the greater evidence of the sign1 so that if signs took place now the same would follow4 ,in the words1 ,now we walk through faith1 not through sight1 ,paul made it clear that then we shall no longer know ,him by faith4 ,thus1 if you believe then1 you will not be convinced by the wonder of the thing1 so neither would you be now if the same signs took place as of old4 ,whenever we receive things which are in no sort of way discoverable to anyone by reasoning1 that is faith4 ,on this account1 too1 hell is threatened1 but is not apparent1 for if it were1 the same would be the case here also4 ,still1 if you seek for miracles1 you will see them even now1 though they are not the same kind of miracles4 ,you will see a thousand prophecies concerning a thousand things1 the conversion of the world1 the holy life of barbarians1 the change of cruel habits1 the increase of piety4 #8,what prophecies are these8' you ask4 #8,for all that was foretold was written down after the event4' ,tell me when1 and where1 and by whom1 and how long ago8 ,shall we say it was fifty years ago or a hundred8 ,therefore a hundred years ago there was nothing at all written down4 ,then how did the world receive the teaching and all other things1 as memory did not suffice8 ,how did they know that ,peter was crucified8 ,how after this did it occur to men to foretell such things1 for instance1 as that the ,gospel should be preached in the whole world1 that the ,jewish dispensation should stop and not come back again8 ,how would those who had staked their lives for the ,gospel have borne to see it counterfeited8 ,how were the writers trusted when there were no more miracles8 ,how did those writings penetrate into uncivilised lands1 and into ,india1 and even unto the farthest extremities of the ocean1 if the speakers were not worthy of faith8 ,now1 who were the writers8 ,when and where did they write8 ,why did they write8 ,was it to make themselves famous8 ,why did they ascribe the ,scriptures to others8 ,were they desirous of embodying a system of doctrine8 ,then was it true or false8 ,for if they looked upon it as false1 there was no pretext for their coming forward at all2 but if as true1 there was no need of counterfeits1 as you truly say4 ,moreover1 the prophecies are such that up to the present day what has been said cannot be restricted by time4 ,if1 on the one hand1 the destruction of ,jerusalem took place many years ago1 there are other prophecies dating from the same time which reach up to ,his coming4 ,examine these1 if you like--as1 for instance1 ,i am with you always1 even unto the consummation of time1 and1 ,upon this rock ,i will build ,my ,church1 and the gates of hell shall not prevail against it2 again1 ,this ,gospel shall be preached to all nations1 and the deed of the woman who was a sinner1 and many more than these4 ,now1 whence comes the truth of this prophecy if it was an invention8 ,how have the gates of hell not prevailed against the ,church8 ,how is ,christ always with us8 ,if ,he were not with us1 the ,church would not have conquered4 ,how has the ,gospel been spread about the whole world8 ,our adversaries are able to bear witness to the antiquity of our ,scriptures--,i mean ,celsus and his party1 and the man of ,batavia after him--for they did not contradict what those who came after them put together2 moreover1 the whole world with one voice has received it4 ,for if it was not the grace of the ,spirit1 there could not have been so great an unity from end to end of the earth1 but the inventors would speedily have been convicted1 nor would successes so great have been produced by forgeries and falsehood4 ,do you not see the whole world coming to meet it1 and error extinguished8--the mortification of monks shining brighter than the sun8 ,do you not see bands of virgins1 the piety of barbarians1 men all serving under one yoke8 ,nor are these things foretold by us alone1 but first by the prophets4 ,you must not overlook those prophecies of theirs either1 for our ,scriptures are present to our enemies1 and ,greeks have set themselves eagerly to translate them into the language of ,greece4 ,these prophecies foretell many things1 and show that ,he ,who was to come is ,god4 ,now1 why do not all men now believe8 ,because things have been going to the bad1 and it is we who are the cause of it4 ,the rest of my discourse is for your benefit4 ,it was not1 indeed1 through signs only that they then believed1 but many were led on by an example of life4 ,let your light shine before men1 ,our ,lord says1 that they may see your good works and glorify your ,father ,who is in heaven4 ,and1 again1 ,they all had one heart and one mind1 and no man among them called anything his own1 but they had all things in common1 and to each man was given according to his need1 and their life was an angelical one4 ,and if this were to take place now1 we should convert the whole world even without wonder-working4 ,in the meantime1 let those who wish to be saved follow the ,scriptures3 there they will find both these successes and many more besides4 ,for the teachers themselves surpassed those deeds1 living their lives in hunger and thirst and nakedness2 we1 on the contrary1 wish to enjoy much feasting1 and refreshment1 and security4 ,not so those men who cried out3 ,up to the present hour we are in hunger and thirst and nakedness1 and are homeless and beaten about4 ,some went out from ,jerusalem as far as ,illyria1 one to the ,indies1 one to the ,moors1 another to all parts of the earth2 we1 on the other hand1 have not courage to leave even our own country1 but seek for luxury1 and splendid households1 and abundance of every kind4 ,which of us ever suffered hunger for ,god's ,word1 or went into the desert1 or took a long journey for it8 ,what teacher living by his hands has come to the help of others8 ,who has encountered death day after day8 ,hence our people are growing softer4 ,for if anyone were to see soldiers and generals wrestling with hunger and thirst1 and death1 and every possible evil1 and bearing cold and dangers with the fortitude of lions1 and conquering2 and if1 after this1 he were to see them giving up their life of heroism1 becoming faint-hearted1 loving money1 absorbed in their own affairs and business1 and then defeated by their enemies1 it would be extreme folly to seek for the reason4 ,let us apply this to ourselves and our forefathers1 for we have grown weaker than anyone else1 and we are nailed to this present life4 ,even if a man be found with a trace of the old mortification1 who leaves the city and the market-place1 and the thick of the fray1 and the ordering of others1 and flies to the mountain1 and if anyone ask why he retires1 he will discover no sound reason for it4 ,he says3 #8,i withdraw that ,i may not perish1 and that ,i may not become weak in goodness'4 ,how much better it would be that you should grow weaker and gain others1 than remain on the heights and see your brethren perishing4 ,now1 when some neglect goodness1 and others who do care for it are withdrawn from their rank in the fight1 how shall we gain our enemies8 ,if signs took place now1 who would be convinced8 ,or who of those without would attach himself to us whilst vice is so apparent8 ,an upright life on our part seems to the multitude more convincing4 ,for signs from shameless and bad men arouse a suspicion of evil1 but a pure life is able to shut the devil's mouth with great force4 ,these things ,i say both to rulers and ruled1 and to myself1 before all1 in order that we may show forth an admirable life1 and1 forming ourselves into battle array1 may disregard all present things4 ,let us despise money1 and not despise hell2 think little of fame1 but not little of our salvation2 let us endure struggles and labours here1 that there we may not encounter chastisement4 ,thus let us fight the heathen1 thus let us take them prisoners in a captivity which is better than freedom4 ,but we talk persistently and often about these things1 and scarcely ever do them4 ,however1 whether we do them or not1 it is right always to insist upon them4 ,for if some cheat through fine words1 how much more should those who are leading others to the truth not weary of speaking what is due4 ,for if cheaters make use of these tactics--for they lay up money1 and bring arguments to bear1 and encounter dangers1 and make their power felt--how much more should we1 who lead men away from deceit1 endure dangers1 and death1 and all things1 so that1 gaining ourselves and others1 and standing invincibly against our adversaries1 we may arrive at the promised goods in ,christ ,jesus our ,lord1 to ,whom be glory and power for ever and ever4 ,amen4 ,the ,secret of our ,faith4 7,homilies on ,first ,epistle to ,corinthians1 iii41 vol4 ii41 p4 #bg47 ,show me1 if you can1 whether ,peter and ,paul were scholars4 ,but you cannot2 for they were ordinary men and unlettered4#g ,just as ,christ1 when ,he sent ,his disciples out into the world1 showed ,his power first to them in ,palestine1 saying1 ,when ,i sent you without purse1 and scrip1 and shoes1 did you want anything8 ,afterwards ,he charged them to have a scrip and a purse1 and so ,he did in this case4 ,for that which was aimed at was to show the power of ,christ1 not that the lack of external accomplishments should cause those who approached to be rejected from the faith4 ,now1 whenever heathens accuse the disciples of being unlearned1 let us be even louder than they in our accusations4 ,let no one say that ,paul was skilful1 but praising great men amongst them for their skill1 and those remarkable for their clever speeches1 let us say that all of ours are unlearned4 ,we shall not a little overthrow them on this side too1 so brilliant will be the victory4 ,i have said these things because ,i once heard a ,christian making himself ridiculous in discussion with a heathen1 and each in their fight against the other destroying his own side4 ,that which the ,christian should have said the heathen said1 and that which it would have been natural for the heathen to say the ,christian put forward4 ,for1 ,paul and ,plato forming the subject of dispute1 the heathen1 on the one hand1 tried to show that ,paul was uneducated and unlearned1 and1 on the other1 the ,christian1 out of simplicity1 was all eager to prove that ,paul was a better reasoner than ,plato4 ,thus the heathen gained the victory1 as this consideration prevailed4 ,for1 if ,paul had been a better dialectician than ,plato1 many would naturally have used the argument that he succeeded through his skilful speech rather than by grace4 ,so the ,christian's argument told for the heathen1 and the heathen's for the ,christian4 ,for if ,paul was untaught and still conquered ,plato1 as ,i have said1 it was a triumphant victory4 ,the unlearned ,paul1 taking ,plato's disciples1 convinced them and drew them to himself4 ,hence1 it is evident that the ,gospel was not preached by human wisdom1 but by the grace of ,god4 ,in order1 then1 that we may not encounter the same defeat1 nor make ourselves ridiculous when we are thus in discussion with heathens1 let us condemn the ,apostles as unlearned3 this very condemnation is praise4 ,and when they tell us that the ,apostles were rustic1 let us admit and confess that they were untaught1 and unlearned1 and poor1 and needy1 and unintelligent1 and obscure4 ,this is no blasphemy of the ,apostles1 but their glory1 that1 being what they were1 they appeared more famous than the whole world4 ,those very unlearned1 rustic1 untaught men beat down men wise in their conceits1 powerful men1 tyrants1 men who were enjoying riches and glory and all outward goods1 as if they had not been men at all4 ,whence it is clear that the power of the ,cross was great1 and that it was not through human strength that these things took place4 ,they do not1 indeed1 come from nature at all1 but that which was accomplished was above nature4 ,whenever something takes place which is above nature1 and very much above it1 and is also opportune and good1 it is evident that it happens by a certain divine power and co-operation4 ,for1 consider--a fisherman1 a tent-maker1 a publican1 an unlearned man1 and an untaught man1 coming from their outlandish province of ,palestine1 drove out from their own stronghold philosophers1 and orators1 and rhetoricians1 and overcame them in a short time in the midst of many dangers1 peoples and kings resisting them1 nature itself being adverse3 inveterate custom1 force of habit1 fighting them to the teeth3 evil spirits armed against them3 the devil in agitation setting all things in motion--monarchies1 and rulers1 and democracies1 and nations1 and cities1 barbarians1 heathens1 philosophers1 orators1 sophists1 lawmakers1 laws1 tribunals1 every sort of chastisement1 and manifold deaths4 ,and yet all these things were overcome1 and gave way at the voice of fishermen1 just as a little dust which is unable to resist the force of strong winds4 ,let us learn1 therefore1 so to speak with the heathens as not to be like a herd of sheep or cattle1 but let us be prepared to prove the hope which is in us4 ,and1 meanwhile1 let us insist on the chief point1 which is no small one1 and say to them1 ,how was it that the weak circumvented the strong1 that twelve men conquered the world1 not in the strength of their own weapons1 but in their nakedness fighting armed men8 ,for1 say1 if twelve men1 inexperienced in war1 breaking in upon a huge array of armed warriors1 not only weaponless themselves1 but feeble in body1 were to suffer nothing at their hands1 and were to escape scatheless from a thousand missiles1 and1 standing in their midst with unprotected bodies1 were to put them all to flight1 not using weapons1 but fighting with their hands1 slaying some and taking others into captivity1 and not receiving a scratch themselves1 nor reached by a thousand blows aimed at them--who would ascribe this to man alone8 ,yet the victory of the ,apostles was far more wonderful than this4 ,for it is much more stupendous that an unlearned man1 an untaught man1 and a fisherman should circumvent so much cleverness1 than that an unarmed man should come scatheless out of the fight3 that they should be held back neither by their small numbers nor their poverty1 nor by dangers1 nor by force of habit1 nor by the difficulty of the enterprise which they had undertaken1 nor by death looking them daily in the face1 nor by the multitude of those deceived1 nor by the fame of deceivers4 ,in like manner1 then1 let us overthrow them1 and fight against them1 and let us strike them down rather by our life than by arguments4 ,for this is the great strife1 and the most unanswerable argument is that of works1 since we may philosophise with our tongues in a thousand ways1 and yet if we show not forth a better life than theirs1 we gain nothing whatever4 ,they do not give heed to our reasonings1 but take note of what we do1 and they say1 #8,first yield obedience to your own words1 and then advise others4 ,if you speak of the innumerable goods of the next world1 and yet seem to be given up to present ones1 as if those others did not exist1 your deeds are more convincing to me than your words4 ,for when ,i see you seizing others' property1 grieving inordinately over the dead1 committing many other sins1 how can ,i believe you when you tell me that there is a resurrection8' ,even if they do not put this into words1 they think it1 and bear it in their minds4 ,and this it is which prevents infidels from becoming ,christians4 ,let us1 then1 lead them by our life4 ,many illiterate men have thus struck down the mind of philosophers1 by showing them the philosophy of works1 sending forth a voice louder than a trumpet through their own manner of life and conduct3 this voice is indeed much more powerful than the tongue4 ,whenever ,i say that it is not lawful to bear malice to anyone1 and then injure a heathen in a thousand ways1 how shall ,i be able to persuade him by my words since ,i frighten him away by my deeds8 ,let us1 therefore1 catch them by our daily life1 and build up the ,church through these souls1 and collect this wealth4 ,nothing whatsoever is of so much worth as a soul1 not even the whole world4 ,if you should give thousands of pounds to the poor1 you do nothing in comparison to the one who converts a soul4 ,he who makes an honourable man out of a worthless one shall be as ,my mouth1 ,god says4 ,compassion for the poor is also a great good1 but it is nothing compared to withdrawing a soul from error2 the man who does this becomes like ,peter and ,paul4 ,for we may point out the ,gospel which they preached2 not that we be imperilled as they were1 and have hunger and pestilence and other evils to endure1 for this is a time of peace1 but so that we may show forth the zeal of a willing spirit4 ,this fishing may1 indeed1 be carried out by those who sit at home4 ,if any man have a friend1 or relation1 or servant1 this let him do and say1 and he will become like ,peter and ,paul4 ,and why do ,i say ,peter and ,paul8 ,he will be the mouth of ,christ4 ,for he who makes an honourable man out of a worthless one shall be as ,my mouth1 ,he says4 ,if you should not persuade to-day1 you will to-morrow1 and1 even if you never persuade at all1 you will have the full reward4 ,and if you cannot persuade all1 you can persuade a few out of many1 since the ,apostles themselves did not convince all the men of their day2 but still they conversed with them all1 and have the reward for all4 ,for ,god is wont to bestow ,his crowns1 not according to what is accomplished by good deeds1 but according to the intention of those who do them4 ,if you put down only two mites ,he receives them1 and ,he will do for those who teach what ,he did for the widow4 ,therefore1 because you are not able to save the world1 do not despise the few1 nor turn away from small things in your desire for great things4 ,if you cannot give a hundred1 look after the ten2 and if you cannot give ten1 do not despise the five2 and if five are beyond you1 do not overlook the one2 and if you cannot even give the one1 do not lose courage1 and do not neglect your part4 ,the ,victory of ,our ,faith4 7,homilies on ,st4 ,matthew1 lxxv41 vol4 ii41 p4 #cgf47 ,we may wonder the more at the power of ,christ1 and at the courage of the ,apostles1 because they were announcing the ,gospel at the very time when everything ,jewish was particularly attacked1 and the ,jews were proscribed as seditious1 and the ,roman emperor commanded their total dispersion4 ,and this happened in a state of things which we may describe in this way4 ,there is a great tempest at sea1 the whole atmosphere is wrapped in darkness1 wreck follows upon wreck1 on board all the sailors are in open rebellion1 and from below monsters are darting up1 and together with the waves are destroying the men2 thunderbolts are falling1 pirates attacking1 and on board all is mutiny4 ,suppose that in this extremity anyone should order men who were ignorant of nautical matters1 nor even knew the sea1 to sit at the rudder1 to guide the helm1 and to fight their way4 ,and then1 in the face of an experienced crew equipped with much labour suppose that these men should use a light boat1 in the state of tumult which ,i have described1 and overcome and master it4 ,for as ,jews they were hated by the ,gentile world1 and as the enemies of their own laws they were stoned by the ,jews2 nowhere was there any standing-ground4 ,thus1 on all sides there were precipices1 chasms1 and rocks2 cities1 country-places1 dwelling-houses1 offered them nothing else2 one and all opposed them--commander1 and magistrate1 and the man in private life1 all races and all peoples--and there was a disturbance with which men could not reason4 ,for1 indeed1 the ,jewish race was exceedingly hateful to the ,roman rulers1 inasmuch as it had caused them trouble in a thousand ways1 and yet the ,gospel tidings were not prejudiced thereby1 but the city itself was ravaged and set on fire1 and numberless ills fell upon its inhabitants4 ,nevertheless the ,apostles1 going forth from that city1 bringing in new laws1 mastered even the ,romans4 ,oh1 what new and wonderful deeds are these6 ,the ,romans at that time subdued countless thousands of ,jews1 and they did not circumvent twelve poor unarmed men4 ,what words can adequately express this wonder8 ,for there are two things which teachers should possess--the being worthy of confidence and the love of their disciples2 and over and above these1 that what they say should be well received1 and the time in which they say it free from agitation and fear4 ,but then everything was just the reverse4 ,for neither did they appear to be worthy of confidence1 and yet they were to detach those whom men1 apparently thus worthy1 had deceived4 ,they were not loved1 but even hated1 and they drew men off from those things which they clung to1 from habits of life1 and from country1 and from laws4 ,moreover1 their injunctions were exceedingly hard1 but those from which they took men were most pleasant4 ,many were the dangers and the deaths to be encountered both by them themselves and by those who listened to them2 and with all this1 the time itself was a time of great trouble1 fruitful in wars1 tumults1 and agitation1 so that if there had been no one of the things which we have enumerated1 it alone might have upset everything4 ,we may say1 pertinently3 ,who shall declare the powers of the ,lord8 who shall set forth all ,his praises8 ,for if the friends of ,moses did not listen to him when he spoke with miraculous signs simply because of bricks and clay1 who was able to withdraw from an idle life men who day after day are killed and slaughtered1 and are suffering intolerable evils8 ,who was able to make them prefer this insecure life of blood-shedding and death even to the other1 the heralds of these tidings being of another race1 and on all accounts most hostile8 ,let a man bring in1 not to a race1 or city1 or people1 but into one small household1 one who is hated by everybody in it1 and let him try hard through that person to withdraw men from those he loves1 from father and wife and children1 will he not be seen torn to pieces before he opens his mouth8 ,and if he bring to the house contention and strife between husband and wife1 will they not take and stone him before he again crosses the threshold8 ,if besides he is contemptible1 and yet enjoins disagreeable things1 ordering luxurious men to practise an ascetic life2 and with all this1 if the combat be against men much more numerous and powerful than himself1 is it not evident that he is wholly undone8 ,and yet this very thing which it was impossible to do in one household is what ,christ has done in the whole world1 through precipice and fire1 and chasm and rock1 with earth and sea fighting against ,him1 by introducing the healers of the world4 ,and if you wish to learn these things more accurately1--,i mean famines1 and plagues1 and earthquakes1 and other visitations1--go over the history of these things as it is contained in ,josephus1 and you will see it all most clearly4 ,this is why ,he ,himself said3 ,be not disturbed1 for all things must come about2 and ,he who perseveres unto the end shall be saved2 and again1 ,this ,gospel shall be preached throughout the whole world4 ,for ,he revives those who are discouraged and drooping for fear at what ,he has told them1 by saying1 that whatever happens1 the ,gospel must be preached in every part of the world1 and that then the end will come4 ,do you see what a state things were in at that time1 and how war was everywhere8 ,and this at the outset1 when that which is established most especially requires much peace4 ,now1 what was this state8 ,there is no reason why we should not recapitulate the same things4 ,the first war was that of deceivers1 for ,he said3 ,there shall arise false ,christs and false prophets2 the second1 that of the ,romans3 ,you are about to hear wars2 the third was that which was to bring in famine2 the fourth1 that of plagues and earthquakes2 the fifth1 ,they shall give you up to fear2 the sixth1 ,you shall be hated by all2 the seventh1 ,they shall traduce and hate each other2 hence clearly civil war2 hence false ,christs and false brethren2 hence ,charity shall grow cold1 which is the cause of all evils without exception4 ,do you see how war was there in every shape1 both novel and marvellous8 ,still1 with all this and much more 7for war amongst kindred was added to civil discord71 the ,gospel tidings took possession of the whole world4 ,for1 ,he said1 the ,gospel shall be preached in the whole world4 ,marriages as they were and as they are4 7,homilies on ,st4 ,matthew1 lxxiii41 vol4 ii41 p4 #cee47 ,have you not heard that men and women were assembled together in the upper room1 and that that gathering was worthy of heaven8 ,and with reason4 ,the women of those days put in practice a high ascetic life1 and men were grave and wise4 ,listen at least to the seller of purple saying3 ,if you have judged me to be faithful to the ,lord1 come unto my house and abide there4 ,listen to the women who followed the ,apostles about from place to place with the spirit of true men--a ,priscilla1 and a ,persis1 and the others--from whom the women of to-day are as far removed as the men are from the men4 ,for then even when going about they gave no scandal1 but now1 delicately nurtured in their houses1 they hardly avoid this suspicion4 ,these scandals arise from people decking themselves out and from luxury4 ,those women of old made it their business to spread abroad the ,gospel tidings3 now women's anxiety is to have fine figures and comely faces4 ,they care no more for their good name than for their salvation2 and as to high and great deeds of goodness1 they do not even dream of them4 ,what woman shows eagerness to make her husband better8 ,what man is anxious to bring his wife to amendment8 ,not one2 but the wife's whole anxiety is about jewels and clothes1 and the other adornments of the body1 and how she may increase her substance2 and the husband's is the same1 except that he has many more cares1 and they are all worldly cares4 ,who that is about to marry would inquire into the girl's manners and education8 ,no one2 but he would be particular enough about money and land1 and the accurate estimate of her fortune1 as if he were going to buy something1 or to carry out some low contract4 ,this is why they speak of marriage as a contract4 ,for ,i have heard many say1 #8,such a man has made a contract with such a girl2 that is1 he has married'4 ,they trample upon the very gifts of ,god1 and marry and are married1 as if they were buyers and sellers4 ,indeed1 deeds require more accuracy than the business of buying and selling4 ,consider how men married of old1 and emulate their example4 ,now1 how did they marry8 ,they enquired about the ways and habits of their bride1 and about her goodness of heart4 ,therefore they had no need of contracts1 nor of pen-and-ink settlements2 the bride's character was everything to them4 ,so ,i admonish you1 too1 not to look for money and wealth1 but for disposition and goodness4 ,seek out a virtuous and earnest girl1 and she will be of more worth to you than thousands of pounds4 ,if you look for the things of ,god1 the other things will come of themselves2 but if you pass over the former and insist on the latter1 you will not gain even these4 ,but you will say1 #8,such a man became rich through his wife'4 ,are you not ashamed to bring forward such instances8 ,i have heard many say1 #8,i would rather be poor a thousand times over than grow wealthy through my wife'4 ,for what is more unacceptable than that wealth8 ,what is more pungent than that abundance8 ,what is more humiliating than to be the man thus noted and pointed at by everyone as the #8man who became rich through his wife'4 ,i would set forth the domestic vexations which would of necessity befal this man from his act1 viz41 his wife's temper1 his state of slavery1 their contentions1 the scoffs of servants who call him #8a poor beggar1 a nobody sprung from nowhere1 for what had he to offer8 ,did not everything belong to the lady8' ,but these words make no impression on you1 for you have not an independent spirit4 ,since toad-eaters1 too1 have to hear what is still more outrageous1 and do not care1 so neither are these men troubled1 but they glory in their shamelessness1 and when we talk to them about it1 one of them answers1 #8,let me alone1 it is very pleasant2 and it can put an end to me for all ,i care'4 ,oh6 the malice of the devil for making certain sayings commonplaces in life1 which are capable of poisoning the whole existence of such men4 ,see1 at least1 what deadly havoc this one diabolical phrase works2 for it says in so many words1 #8,have no care for sobriety or for justice3 let everything of the kind be thrown aside1 and look only for one thing--pleasure'4 ,even if this pursuit oppress you1 choose it2 even if all who meet you spit upon you1 and throw mud in your eyes1 and drive you about like a dog1 bear it4 ,what else could swine say if they had a voice8 or unclean dogs8 ,indeed1 often they would not give voice to those things which the devil has induced men to rave about4 ,therefore ,i strongly advise those who know the heartlessness of these words to fly from such proverbial sayings1 and to confute them by the contrary ones of ,holy ,scripture4 ,which are they8 ,go not after thy lusts1 and turn away from thy own will4 ,and1 again1 concerning the harlot1 its words are opposed to that other phrase3 ,mind not the deceit of a woman4 ,for the lips of a harlot are like a honeycomb dropping1 and her throat is smoother than oil4 ,but her end is bitter as wormwood1 and sharp as a two-edged sword4 ,let us listen to these1 and not to those words4 ,for on the latter base-minded and servile men ground their sophistry2 hence1 in this1 men become unreasoning things1 in that they elect to seek pleasure everywhere according to the world's standard1 which is despicable even apart from our showing4 ,for after the surfeiting1 what is the gain of a sweet taste8 ,cease1 then1 from this mirth1 and from committing yourselves to hell and the unquenchable fire1 and let us look forward as we ought to the things to come1 putting off the scales from our eyes1 so that we may reach that future life in due time in great piety and contentment1 and may gain its good things through the love and kindness of ,our ,lord ,jesus ,christ1 to ,whom be power for ever and ever4 ,amen4 8,use a ,little ,wine40 7,homilies de ,statuis1#h xxi41 preached at ,antioch1 tom4 ii41 p4 #b47 ,since1 therefore1 we melt down the gold of the ,apostle's mines1 not throwing it into the furnace1 but putting it by in the understanding of our soul1 not enkindling a flame1 but the fire of the ,spirit1 let us pick up diligently even the tiny shavings4 ,for if the word is brief1 its power is great4 ,if the special worth of pearls lies not in their bulk but in their beauty1 so is it in the reading of the ,divine ,scriptures4 ,on the one hand1 secular education has a care for much that is trifling1 is full of silly talk to its pupils1 and sends them away empty-handed1 without gain small or great4 ,it is not so with the grace of the ,spirit1 but just the contrary4 ,by a few words it brings asceticism before all1 and often one word is sufficient for the provision of a whole lifetime4 ,since we have this wealth before us1 let us rouse ourselves1 and receive these words with a pure mind4 ,and ,i am prepared to show that this word 7of ,st4 ,paul to ,st4 ,timothy7 contains a great deal4 ,this advice has seemed to many superfluous and trifling1 and they make some such remark as1 #8,might not ,timothy have known himself how much wine he was to take1 without waiting to be told it by his master8' ,now1 as the master not only gave the order1 but enforced it by letter1 as on a metal slab1 in the epistle which he wrote to him1 was he not ashamed to establish a rule for such things in writing to his disciple8 ,learn1 then1 that this advice1 far from being superfluous1 was necessary and most useful4 ,it is not ,paul's doing1 but the grace of the ,spirit4 ,i am speaking not only of its having been said1 but also of its having been made emphatic in writing1 and published by this same epistle to all future generations4 ,i shall come presently to this proof4 ,together with the remarks ,i have noted1 some people question another and a not less important point1 asking themselves why ,god allowed a man of so great courage1 whose bones and body put forth devils1 to fall into this great bodily weakness2 for he was not merely ill1 he was always and persistently ill with illnesses following close upon each other1 so as to leave him no breathing time4 ,how do we know this8 ,from ,paul's own words2 for he did not say1 because of thy infirmity1 nor thy infirmities alone1 but to show that they were constant he said1 thy frequent infirmities4 ,let as many as are given up to a long sickness1 and are in great distress and weariness1 listen to this4 ,our enquiry does not concern itself only with the fact that1 being a holy man1 he was sick1 or that he was so thus constantly1 but that he was entrusted with the concerns of the world4 ,if he had been one of those dwellers on the mountain heights1 or bound fast to a tent in the desert1 and thus leading a life without business1 the question would be less puzzling2 but exposed to view as he was1 with the cares of churches so great upon him1 traversing entire cities and countries1 and the whole world itself1 with so much readiness1 that he should have been given up to the powerlessness of illness1 this it is which is the most perplexing of all to a man without reflection2 for if not for himself1 he wanted his health for others4 ,he was an excellent general3 he had waged war1 he said1 not against unbelievers only1 but against demons and the devil himself4 ,all his enemies were fiercely assailing him1 dispersing his army1 and taking it captive4 ,this man could lead thousands to the truth1 and he was sick4 ,if no further harm than this had been done to our work by that illness1 a man says1 that alone was sufficient to make believers grow more careless and negligent4 ,if soldiers see their general confined to bed1 they grow careless and less eager for battle2 so it was much more natural that the faithful of those days1 seeing the master who worked signs so great constantly ill and weak in his body1 should suffer1 humanly speaking1 at the sight4 ,this is not all2 but enquiries go on to something else1 and ask again why neither he cured himself1 nor his master1 who saw him thus prostrated1 cured him either2 whereas they were raising the dead1 and casting out demons1 and conquering death with authority1 they did not cure this one sick body2 and whilst in life and in death they were showing forth a wonderful power in other bodies1 they did not restore this ailing stomach4 ,and1 what is more1 ,paul was not ashamed1 after wonders so great as he had shown forth1 by a mere word writing to ,timothy1 of advising him to try the remedy of wine-drinking4 ,not that drinking wine is bad4 ,far from it4 ,this is what heretics assert2 but that he deemed it not beneath him that the cure of one sick member could not be affected without this help4 ,he was so far from being ashamed of this that he made it clear to all succeeding generations4 ,do you see how deeply we have gone into the matter3 how that which appears a small thing gives rise to endless questions8 ,let us1 then1 add the explanation1 for we have gone into it thus deeply in order to rouse your minds and establish them in security4 ,you must allow me1 before coming to the explanation in question1 to say something about ,timothy's goodness and ,paul's care for him4 ,what was kinder than he1 who at so great a distance1 and in a round of so much business1 made the well-being of his disciple's stomach his care1 and told him clearly what to do for his restoration to health8 ,and what could equal ,timothy's virtue8 ,he so looked down on luxury and scorned a rich table as to grow weak from his extreme severity and excessive fasting4 ,listen to ,paul's words plainly showing that he was not this by nature1 but that he had lost his strength of stomach through fasting and water drinking2 for he did not merely say1 ,use a little wine1 but saying in the first place1 ,do not still drink water1 he added his counsel about drinking wine4 ,the still was a proof that until then he had drunk water1 and had so become weak4 ,who would not be struck with his mortification and severity of life8 ,timothy was taking heaven itself by storm1 and pressing on to the height of virtue1 and to this his master bears witness in the words3 ,i have sent you ,timothy1 who is my beloved child and faithful in the ,lord4 ,now1 when ,paul calls him his child1 and his faithful and beloved child1 these words sufficiently show all his worth2 for the judgments of the saints are not given either out of love or hatred1 but are free from all prejudice4 ,if ,timothy had been ,paul's child according to nature1 he would not have been as enviable as he is now renowned1 for whereas ,timothy was nothing to him according to the flesh1 through the attraction of piety he drew him into his sonship1 preserving carefully in all things the characteristics of ,timothy's asceticism4 ,just as a calf yoked with a bull1 so did ,timothy bear the yoke with him all over the world1 and made no difference as he grew older1 but his ardour induced him to vie with the labours of his master4 ,paul1 again1 witnesses to this1 saying3 ,let no one set him at nought1 for he is doing the ,lord's work as ,i am myself4 ,do you see how he proclaims ,timothy's zeal as equal to his own8 ,and that you may not think that favouring prompted him so to speak1 he makes his listeners themselves witnesses of his child's goodness1 saying3 ,you know what his test has been2 how he has served with me in the ,gospel as a child his father4 ,you have had a proof by this of his virtue and of his tried spirit4 ,yet whilst ,timothy was rising to these great heights of goodness1 he did not presume of himself4 ,on the contrary1 he was in wrestling and fear4 ,on this account he was diligent in fasting1 and did not act as the majority of men do1 who1 having given themselves up to fasting1 some for ten months only1 others for twenty1 suddenly break up everything4 ,he did not suffer this1 nor did he say anything of this kind within himself3 #8,why should ,i go on fasting8 ,i have got the better of myself3 ,i have conquered my desires1 ,i have mortified my body1 ,i have terrified demons1 ,i have cast out the devil1 ,i have raised the dead1 ,i have cleansed lepers1 the opposing powers hold me in fear1 what further need have ,i of fasting and of the weakness which it brings8' ,he said none of these things1 nor were they in his mind2 but the greater his abundance of good deeds1 the more he feared and trembled1 and this asceticism he had learnt from his master2 for he who had been rapt into the third heaven and taken into paradise1 who had heard ineffable words and had participated in mysteries so high1 who had traversed the whole world as if with wings1 said1 in writing to the ,corinthians3 ,i fear lest1 having preached to others1 ,i myself should be cast out4 ,now1 if ,paul1 who was able to say1 ,the world is crucified to me and ,i to the world1 is in fear after all these his wonderful deeds1 how much more should we fear1 and this should increase in proportion to the number of our good actions4 ,for the devil storms and rages the more when he sees us ordering our lives with care4 ,when he sees much goodness pressed together and an accumulation of merits1 then it is that he sets himself to bring about a completer shipwreck4 ,for a poor and abject man1 even if he be supplanted and fall1 does not so injure the common good4 ,now1 when he who stands1 as it were1 gloriously on the heights of virtue1 seen and known to all1 the object of general admiration1 falls into temptation1 he effects great ruin and havoc1 not only because he fell from a high place1 but also because he made those who looked up to him more slothful4 ,just as in the body1 when a member withers up1 the harm is not great1 yet1 if the eyes fail or the head is injured1 the whole body becomes useless1 so is it with the saints and with those who do great things4 ,when these are extinguished1 when they admit any stain1 they work immense harm to the whole body4 ,now1 ,timothy had all this before him1 and he fortified himself on all sides2 for he knew that youth is hard to manage3 unstable1 easily deceived1 unsteady1 and that it needs a strong bridle2 for it is a pyre which embraces all external things and is easily ignited4 ,therefore1 he was careful to put a check upon it on all sides1 and he tried in every way to quench this fire1 and he drove the horse1 which was unruly and refractory1 with much spirit1 until he had broken him in and made him obedient1 and brought a strong hand to bear upon him1 so that he listened to reason's word of command3 #8,let my body be weak but not my soul1' he said4 #8,let the flesh be bridled1 and my soul in its course heavenwards not be impeded4' ,together with this1 what we should especially wonder at in him was1 that weakened down as he thus was1 and fighting with weakness1 he did not neglect ,god's work1 but was more active than those in full and robust health4 ,he was seen with his master1 now at ,ephesus1 now at ,corinth1 often in ,macedonia1 in ,italy1 everywhere by land and by sea1 ever taking part in his toils and in his continual dangers1 nor did his weakness of body get the better of his asceticism of spirit4 ,this is zeal according to ,god1 which makes high-soaring easy4 ,thus1 they who are in good case and sound in body will gain nothing by it if their soul be cast down1 and soft1 and slothful2 so the weak will not be harmed by their want of health if their soul be strong and alert4 ,now1 this advice and counsel seem to some to warrant unlimited wine-drinking1 which is by no means the case4 ,if anyone would weigh the word carefully1 he would find it is rather an exhortation to fasting4 ,for consider1 this advice of ,paul's was given not from the first and at the outset4 ,it was given when he knew that ,timothy's whole strength was broken1 and even then not unrestrictedly1 but with a condition4 ,he did not merely say1 ,use wine1 but1 a little wine1 and this not because ,timothy required the advice1 but because we do4 ,therefore1 in writing to him1 he limits and restricts wine-drinking1 telling him to drink as much as would overcome weakness1 and restore health to the body2 not what would encourage another complaint4 ,immoderate wine-drinking breeds complaints no less than excessive water-drinking1 or rather much worse ones1 both in soul and body4 ,it incites the war of passions1 and leads a tempest of foolish fancies into the mind1 weakens and enervates strength of body4 ,an abundance of water falling on the earth does not more persistently break up the soil than constant wine-drinking does bodily strength by weakening and wasting it4 ,let us1 therefore1 avoid both extremes1 and take care of our health1 whilst we keep it within due bounds4 ,for wine was given us by ,god1 not that we should be drunk with it1 but that we should be temperate1 that we should be made glad and not sorry4 ,wine rejoices the heart of man1 the ,scripture says4 ,now1 you turn it into a course for despondency4 ,those who drink too much are sullen1 and their reason is overclouded4 ,used with moderation1 it is the best medicine4 ,this will be a useful argument against heretics who attack what ,god has made4 ,if it had been forbidden1 ,paul would not have counselled it1 nor have said1 ,use wine4 ,and not against heretics only is it good1 but against our own simpler brethren1 who1 when they see certain men degrading themselves by drink1 instead of blaming them1 attack ,god's gift1 saying1 ,let there be no wine4 ,then we may answer them3 #8,let there be no drunkenness'4 ,for wine is ,god's1 whilst drunkenness is the devil's4 ,it is not wine which makes inebriety1 but intemperance4 ,do not slander ,god's creature1 but the madness of your fellow-man4 ,will you neglect to punish and correct the sinner whilst you despise the ,benefactor8 ,possessing the ,land4 7,homilies on ,second ,epistle to ,corinthians1 ix41 vol4 iii41 p4 #aaj47 ,since1 then1 the things which we see are temporary1 but the things which we do not see eternal1 let us turn our minds to these4 ,for what excuse should we have for choosing passing things instead of eternal ones8 ,if the present time be indeed pleasant1 it does not last1 whilst the pain which it produces endures relentlessly4 ,how will those who have been made worthy of the ,spirit be justified1 enjoying so great a gift1 if they remain crawling upon the earth and clinging to it8 ,for ,i hear many men making use of foolish speeches1 such as3 #8,give me to-day and take to-morrow2 for1 if things are what you pretend hereafter1 it is one thing against another2 but1 supposing there is no hereafter at all1 it is two things instead of nothing'4 ,what is more senseless or more idle than such words8 ,we are talking about heaven and the ineffable goods of eternity1 and you bring before us the arguments of a racing-course1 and are not ashamed to speak words worthy of madmen4 ,do you not blush so to cleave to present things8 ,will you not desist from madness and foolishness1 and from wasting your youth8 ,that heathens should speak in this way is not astonishing1 but what will believing men who so rave have to say for themselves8 ,would you call in question those immortal hopes or doubt them altogether8 ,and what is your excuse8 #8,who has ever come1' you say1 #8and told us about the next world8' ,no man ever did2 but ,god1 ,who is the most worthy of belief1 has revealed these things4 #8,but we cannot see them4' ,neither can you see ,god2 and do you doubt ,his existence because you cannot see ,him8' #8,i believe in it most thoroughly1' you say4 ,now1 then1 if an unbeliever ask you1 #8,who has ever come from heaven and told us these things8' what will you answer8 ,how do you know that there is a ,god8 #8,from visible things1' you reply2 #8from the order which is in the whole creation2 from the fact that this is evident to all4' ,therefore1 apply the same argument to that which concerns judgment4 #8,how am ,i to do this8' you ask4 ,i will tell you1 and you will say if ,i am right4 ,is ,god just1 and does ,he give to each one according to his works1 or1 on the contrary1 is it ,his wish that the wicked should do well and feast1 and the good be in trouble and want8 #8,certainly not1' you say2 #8for not even a man would suffer this4' ,then where are those who are upright here to enjoy good things8 ,where are the wicked to suffer1 if there is to be no future life and no retribution after this world8 ,do you see that so far it is one against one1 and not two things instead of one8 ,i am showing you that the just will have not one thing rather than another1 but two things rather than nothing1 and that with sinners and those who feast here just the reverse is the case4 ,for those who feast in this world have not even one thing against another1 but those who persevere in virtue have two things instead of nothing4 ,who will be in refreshment--those who misuse this present life or those who lead an ascetic one8 ,you say the former1 but ,i point out the latter1 and call in as witnesses those very people who have enjoyed present things1 and they will not be ashamed of what ,i am going to say4 ,for they have often cursed match-makers and the day on which the marriage-tie was completed1 and have envied the unmarried4 ,many young men1 who could easily have married1 have desisted for no other reason except its irksomeness4 ,i say this1 not in disparagement of marriage--for it is honourable--but against those who misuse it4 ,for if married people have often called their life insupportable1 what shall we say of those who have fallen into the abysses of lust1 and who have led a life more slavish and miserable than any captivity8--of those who have rotted in luxury1 and drawn down a hundred disorders upon their body8 #8,still1' you answer1 #8it is pleasant to be somebody4' ,nothing in the world is bitterer than this servitude4 ,the vain man and he who wishes to please all-comers is more servile than any slave2 whereas he who looks down upon vainglory is exalted above all1 and troubles himself not with what others say4 #8,but having money is delightful4' ,we have often shown you that those are in greater plenty and refreshment who have given up these things and are rather possessors of nothing4 #8,but drunkenness is pleasant4' ,who would say so8 ,therefore1 if poverty is pleasanter than riches1 the unmarried rather than the married life1 obscurity rather than reputation1 fasting than feasting1 it follows that those have the most who do not cleave to present things4 ,i mean that the one1 although he may be torn with numberless cares1 rests on a good hope2 whereas the other1 even if he enjoy luxury a thousand times over1 has fear of the future to spoil and mar his pleasure4 ,and this is indeed not a slight punishment1 as it is destructive to feasting and enjoyment4 ,together with these there is a third sort of punishment4 ,what is this8 ,that earthly feasting is seen to have no real existence1 since nature and the action of time disprove it2 whereas eternal things not only do exist1 but remain unchanged4 ,do you see that it is not only two things against nothing1 but three1 five1 ten1 twenty1 or a thousand against nothing4 ,in order to teach you this from an example1 take the case of ,dives and ,lazarus3 the one enjoyed the present life and the other eternal life4 ,now1 does it seem to you that you can set the one thing against the other3 to be chastised for ever and to suffer hunger for a short time2 to be sick in a perishing body1 and to be burnt in a fierce fire with an immortal body2 to be crowned1 and to feed on eternal goods after short suffering1 and to be tortured endlessly after a brief enjoyment of temporal things8 ,who would say so8 ,what would you have me reckon8 ,quantity1 quality1 order1 ,god's determination respecting each of us8 ,how long will you speak as an insect might who is always wallowing in the mire8 ,it does not belong to consistent men to throw away so precious a soul for anything whatsoever1 when a little labour is required to conquer heaven4 ,shall ,i show you by another example that a formidable tribunal is awaiting us there8 ,open the door of your conscience and see the judge who is sitting in your mind4 ,if you exercise judgment upon yourself1 selfish as you are1 and could not bear the judgment not to be just1 how much more will ,god have a care for the righteous1 and judge every man impartially rather than allow all things to be carried out for nothing and in vain6 ,who1 indeed1 would say this8 ,no man whatsoever1 but heathens1 barbarians1 poets1 philosophers1 and all the human race will agree with us in these matters1 if not in the same way1 and will admit that there is some kind of tribunal in hell1 because the thing is so clear and evident4 #8,and why1' you ask1 #8does ,he not chastise in this world8' ,in order that ,he may show forth ,his own long-suffering1 and give us an opportunity of salvation by contrition2 that ,he may not use harshness with our race1 nor deprive of salvation those who may be saved by a perfect conversion4 ,if ,he immediately chastised sins and destroyed sinners1 how would ,paul have been saved or ,peter1 the chief teachers of the world 7 78 ,how would ,david have reaped salvation from his repentance8 or the ,galatians8 or many others8 ,this is why ,he does not demand the payment of every penalty here1 but some of the whole number1 nor all there1 but one man pays in this world and another in the next1 in order that ,he may arouse the most insensible through those whom ,he chastises1 and prove the future state through those whom ,he does not chastise4 ,see you not how many men have received their punishment here--those1 for instance1 who were buried by the tower1 those whose blood ,pilate used for the sacrifices1 those amongst the ,corinthians who died a premature death for partaking unworthily of the mysteries2 or again1 ,pharaoh1 or those amongst the ,jews who were slaughtered by the ,gentiles1 or so many others then1 and now1 and at all times8 ,and1 again1 many great sinners have departed hence without paying any penalty here1 like the rich man in ,lazarus' case1 and numerous others4 ,this he does1 and so leads unbelievers to future things1 and makes believers more fervent4 ,for ,god is a just1 and a strong1 and a long-suffering judge1 and remembers not ,his anger day by day4 ,yet1 if we misuse ,his long-suffering1 a time will come when ,he will be patient no more1 and will instantly apply the penalty4 ,let us not then encounter chastisement during endless ages for the enjoyment of one moment1 which is our present life1 but let us labour during this critical moment that we may be crowned for ever4 ,do you not see that this is how the majority of men act in worldly things8 ,and they choose a short labour in preference to a long rest1 even if the issue be unfavourable to them4 ,here there is equality of labour and gain1 or1 on the other hand1 there is often endless labour and a small harvest1 or none at all2 whereas in the case of the kingdom the travail is little1 and the pleasure great and never-ending4 ,for consider1 the husbandman toils all the year round1 and towards the end of it he is often defrauded of the fruits of his many labours4 ,again1 the sailor and the soldier are in wars and toils till extreme old age1 and it often chances that each dies1 the one without his wealth of cargoes1 the other losing his life as well as victory on the battlefield4 ,now1 tell me what excuse shall we have if we choose labours in worldly things1 that we may rest for a while1 or not even that1 because hope is uncertain1 whereas in spiritual things we do the very contrary1 and draw down upon us an unspeakable chastisement for the sake of short ease8 ,the ,word of ,praise4 7,homilies on ,second ,epistle to ,corinthians1 i41 vol4 iii41 p4 #h47 ,let us not lose heart in temptation4 ,for no man that feasts1 and slumbers1 and flags1 is united to ,christ1 nor any of those who lead this soft and dissolute life2 but the man in tribulation and temptation1 he who walks on the narrow path1 is near to ,christ4 ,for this was ,his path1 and so ,he said3 ,the ,son of man hath not whereon to lay ,his ,head4 ,therefore do not grieve that you are tried1 seeing ,whom you are like in this1 how you are purified by temptations1 and what great things you gain4 ,nothing is grievous except falling out with ,god4 ,short of this neither tribulation1 nor snares1 nor anything else1 has power to afflict the wisely-tempered soul2 but just as a small spark falling into a deep abyss goes out at once1 so the force of despondency sinking into a good conscience is destroyed and quickly disappears4 ,thus it was that ,paul always rejoiced1 since he drew his courage from the things of ,god1 and did not even perceive human evils3 he was grieved as a man1 but did not fall4 ,thus1 too1 that patriarch of old was in gladness whilst suffering many painful things4 ,for consider3 he was exiled from his country1 he went through long and grievous journeys1 and coming to a foreign land1 he had not a place for the sole of his foot4 ,after that he was a prey to hunger1 and it made him a wanderer1 and his hunger was followed by the taking of his wife1 by the fear of death1 by childlessness1 and war1 and dangers1 and plottings1 and at last by the crowning and most bitter grief of all1 the slaughtering of his only son1 the heir4 ,do not think that1 because he had so much endurance1 he went through these things without suffering4 ,for if he was just a thousand times over1 as indeed he was1 he was still a man1 and he had the feelings of a man4 ,yet no one of these things overthrew him1 but he stood like a valiant combatant with the laurel wreath1 acclaimed with applause in each race4 ,thus1 too1 blessed ,paul1 exposed day by day to the snowstorms of temptation1 as if feasting in the midst of paradise1 rejoiced and exulted4 ,now1 just as a man who is glad with this gladness does not fall a prey to despondency1 so one who is not glad in this way is easily overcome by everything1 and he suffers as a man would1 who having insufficient armour should be wounded by a chance shot4 ,not so the man who is safely armed from head to foot3 he wards off every assailing dart4 ,for1 indeed1 joy1 according to ,god1 is stronger than any armour1 and nothing can make such a man downcast or sad1 but he bears all things with fortitude4 ,what is more destructive than fire1 or more painful than constant tortures8 ,even if a man lose a hundred possessions and children1 and anything else1 this is the sharpest suffering3 ,skin for skin1 and all that a man hath he will give for his life4 ,nothing could be harder to bear than pain4 ,still1 that which men deem unbearable becomes tolerable and desirable through the gladness coming from ,god4 ,if you lead the martyr whilst still alive away from the cross or the cauldron you will find this same joy within his breast1 which is not even to be described4 #8,and why should ,i suffer1' you ask1 #8since this is no age for martyrdom8' ,what are you saying1 #8,this is no age for martyrdom'8 ,it has never ceased1 but is always before our eyes if we will be on the look-out4 ,it is not only hanging on the wood which makes a martyr1 for if this were the case1 ,job would be deprived of this particular crown4 ,he neither appeared at a judgment-seat1 nor heard the voice of a judge1 nor saw an executioner1 nor raised in the air and disjointed on the cross1 were his ribs worn away4 ,yet he bore stripes harder than many martyrs did1 and the voices of ceaseless messengers urged and tormented him more sharply than any stripes1 and those worms devoured his flesh more rapidly than countless executioners4 ,was he then not fully equal to a martyr8 ,he was a thousand times a martyr4 ,he wrestled in every single way1 and was crowned2 he was tried by money losses1 and by children1 and bodily sickness1 and wife1 and friends1 and enemies1 and servants1 for they also insulted him to his face2 by hunger1 and curses1 and pains1 and stench4 ,on this account ,i should say that he would equal not one1 or two1 or three1 but many martyrs4 ,besides all this1 the time added greatly to his crowns3 for instance1 it was before the law and the dispensation of grace1 and he suffered during many months and with intensity1 and all his misfortunes were laid upon him at once1 although each was in itself overwhelming1 and that which seemed the most grievous of all1 the loss of his wealth4 ,many at least have borne stripes but have not borne the loss of property1 and have chosen to be scourged for it1 and would rather have endured a thousand other evils than any diminution of it1 as the loss of money appeared to them the greater stripe4 ,so this constitutes another kind of martyrdom for the man who bears its loss with endurance4 ,and how shall we be sure of the endurance1 you ask8 ,by understanding that you gain more than you have lost by a single word1 that of thanksgiving4 ,if1 when we hear of our loss1 we are not agitated1 but say1 #8,praised be ,god1' we have found something of much greater worth4 ,indeed1 you could not gain rewards so high by distributing your riches to the poor1 nor by going about to seek out the needy1 and by lavishing your good things upon them1 as you gain by this one word4 ,hence1 ,i admire ,job not so much when he opens his house to the poor1 as ,i proclaim and wonder at him for bearing the loss of his wealth with thanksgiving4 ,the same is evident in the case of his children's death4 ,you will receive a reward not less than his was who led out his son to sacrifice him1 if seeing yours dead1 you give thanks to the ,god of mercy4 ,how is such a man less than ,abraham8 ,he did not see his son lying dead1 but only expected it2 so that if he carries off the palm for his readiness to sacrifice1 and for putting out his hand to seize the knife1 he is surpassed by the fact of your son being actually a corpse before your eyes4 ,and1 besides1 the inward consciousness of his good deed bore him up with consolation1 that heroic action being produced by his own fortitude1 and the listening to the voice from above increased his readiness2 in this case there is nothing of this kind4 ,thus it requires a most steadfast soul in the man who looks upon his only son1 brought up in wealth and giving much promise1 lying stretched across the threshold1 in order to bear it meekly4 ,he who can do this has overcome the tempest of natural emotion1 and is able to speak tearlessly those words of ,job3 ,the ,lord has given1 the ,lord has taken away2 he will take his place even with ,abraham1 and be proclaimed with ,job for this one word alone4 ,and if you put a stop to the wailing of women and break up the bands of weepers1 and lead them to the voice of praise1 numberless rewards will follow both from above and below2 men will be in admiration1 angels will applaud1 ,god will be your crown4 ,sufferings of the ,just4 7,homilies de ,statuis1 xxi41 preached at ,antioch1 t4 ii41 p4 #ac1 ,benedictine ,edition47 ,blessed are ye when men reproach you1 and pursue you1 and say every evil thing against you1 lying4 ,rejoice and be glad1 because your reward is very great in heaven2 for this is what their fathers did to the prophets4 ,and again1 ,paul1 wishing to encourage the ,macedonians1 said3 ,you1 brethren1 are become the imitators of the churches of ,god in ,judea1 because you have suffered from your own countrymen the same things as they suffered from the ,jews4 ,and again1 exhorting the ,hebrews in the same way1 he enumerates all the just2 those who were in furnaces1 in water1 in deserts1 in mountains1 in caves1 in hunger1 those living in anguish2 as a community of suffering is in itself some consolation to its victims4 ,and listen again to ,paul urging the same thing when speaking of the resurrection3 ,if as a man ,i fought with the wild beasts at ,ephesus1 what do ,i gain by it if the dead are not to rise again8 ,and again3 ,if we hope in ,christ in this life only1 we are more miserable than all men4 ,we suffer a thousand evils according to this world1 he says2 if then we may hope for no other life1 what can be more wretched than we8 ,whence it is clear that our lives do not end here1 and this is evident from temptations1 for ,god would never allow those who have suffered so much and so greatly1 and have passed their whole lives in temptations and numberless dangers1 not to be rewarded with gifts much greater4 ,and if this be the case1 it is evident that ,he has prepared another life which is happier and more glorious1 in which ,he means to crown and to proclaim the champions of piety in the face of the whole world4 ,therefore1 when you see a just man spending this present life in great trouble1 when you see him ill-treated1 in sickness1 poverty1 and enduring all sorts of misfortunes1 say to yourself1 that if there were no resurrection and no judgment1 ,god would not allow him to leave this world after suffering so many evils and enjoying no good4 ,hence it is evident that ,he holds in reserve for them another life far pleasanter and higher than this4 ,if this were not the case ,he would not allow so many sinners to feast in this life1 nor so many just to be in a sea of troubles4 ,but since there is another life1 in which ,he designs to give to every man according to his deserts1 whether they be those of wickedness or those of goodness1 ,he suffers the one to be persecuted and the other to enjoy himself4 ,i will endeavour to prove another reason 7why suffering is tolerated7 from the ,scriptures4 ,and what is it8 ,that we who are called to the same virtue may not say that they had a different nature to ours and were not men4 ,so in speaking of the great ,elias it is said that ,elias was a man of like feelings to ourselves4 ,do you see that he is shown to be a man like to us from similarity of feelings8 ,and again3 ,for ,i am a man of like nature to yourselves4 ,this is a pledge of similarity4 ,clearly ,he is teaching you here the lesson that ,he makes us happy in the right way4 ,when you hear ,paul saying1 ,up to the present time we are in hunger1 and thirst1 and nakedness1 and we are chastised1 and homeless1 and weary2 and again3 that the ,lord chastises the one ,he loves1 and scourges every son ,he receives1 it is evident that we should exalt not those who are enjoying rest1 but those who are tried and afflicted for ,god1 and that we should emulate those who live holily1 and care for piety4 ,so spoke the prophet3 ,their right hand is the right hand of iniquity4 ,their daughters decked out1 adorned round about after the similitude of a temple4 ,their store-houses full1 flowing out of this into that4 ,their sheep fruitful in young1 abounding in their goings forth2 their oxen fat4 ,there is no breach of wall1 nor passage1 nor crying out in their streets4 ,they have called the people happy that hath these things4 ,what do you say1 ,o prophet8 ,happy1 he says1 is that people whose ,god is the ,lord4 ,i call blessed1 not the man who abounds in money1 but him who lives for piety1 even if he suffer a thousand evils4 ,and if we ought to speak of another#i reason1 ,i should say that tribulation increases the worth of the tried4 ,tribulation worketh patience1 and patience probation1 probation hope1 and hope is not shamed3 see you how the probation produced by tribulation makes us hopeful concerning the future1 and how remaining in temptations puts us in good hope of what is to come8 ,therefore1 ,i said1 not unadvisedly1 that tribulations themselves strengthen the resurrection in our hearts1 and make those who are tried better4 ,for as1 he says1 gold is tried in the fire1 so is an acceptable man in the fire of humiliation4 ,there is yet another#aj reason4 ,what is this8 ,one which ,i have often spoken of already3 that1 if we have any stains1 we may put them off in this world4 ,the ,patriarch clearly said to the rich man that ,lazarus had received his bad things1 and was therefore consoled4 ,and1 added to this1 we may find another reason4 ,what is it8 ,the strengthening of our crowns and rewards1 for the more searching the tribulation1 the greater will be the rewards1 or1 rather1 they will far surpass the comparison4 ,the sufferings of this time are not worthy to be compared to the glory to come1 which shall be revealed in us4 ,having1 then1 all these reasons to give for the affliction of the saints1 let us not be cast down in temptations1 nor distressed1 nor harassed1 but let us instruct our own souls1 and teach these things to others4 ,even if you see a man leading a good life1 practising asceticism1 pleasing ,god1 and he be suffering a thousand evils1 be not scandalised1 ,o beloved4 ,again1 if you see some one overthrown who is engaged in spiritual works and about to complete something useful1 be not troubled4 ,for ,i have often heard many men remark upon it in this way3 #8,so and so1' they say1 #8went to a shrine1 taking all his money to the poor1 and he was shipwrecked1 and lost everything2 another1 again1 did the same and fell among thieves1 and barely escaping with his life1 he got away in nakedness'4 ,what should we say8 ,that none of these things need trouble us4 ,for if he did perish by shipwreck1 the fruit of justice is perfect above3 he had done his part1 he had put together his possessions1 given them up1 and taking them1 had set out4 ,he had begun his journey1 but the shipwreck was not of his own making4 ,why1 then1 did ,god allow it8 ,that it might prove him4 ,still the poor were deprived of their money1 you say3 you do not care for the poor as ,god their maker does4 ,if they were indeed deprived of this money1 ,he is able to offer them an opportunity of a much greater treasure4 ,therefore1 do not let us call ,him to account for what has happened1 but glorify ,him in all things4 ,for not by chance1 or in vain1 does ,he allow such things often to come about1 nor does ,he despise those who are to enjoy solace from money1 but instead of this ,he puts another means of support in their way1 and1 besides the trial1 gives the shipwrecked man a greater reward4 ,indeed1 giving thanks to ,god in trials of this kind is much higher than alms1 for we do not give by alms alone1 but if we bear bravely the losses inflicted by others1 we shall gain immense fruit from it4 ,in order to prove this to you ,i will make it clear to you from what happened to ,job that patience is better than alms-giving4 ,when ,job was rich1 he opened his house to the poor and gave away all that he possessed1 but he was not so magnificent at the time he was opening his house to the needy1 as when he heard unmoved that it had fallen to the ground3 he was not so renowned when he covered the naked with the fleece of his sheep as when1 hearing that fire had broken out and consumed all his cattle1 he gave thanks4 ,then he was kind1 now he became mortified3 then he had compassion on the poor1 now he gave thanks to his ,lord4 ,nor did he say to himself3 #8,what is the meaning of this8 ,the sheep1 from which thousands of poor were fed1 are destroyed3 for if ,i was unworthy to enjoy this abundance1 ,i should have been spared1 at least1 for the sake of those who shared it4' ,he neither said nor thought anything of the sort1 but he knew that ,god was ordering it all for the best4 ,and to show you that he beat the devil more effectually by giving thanks when despoiled than by showing mercy when rich1 consider that1 at the time of his wealth1 the devil had some reason1 even if falsely1 for saying1 ,does ,job worship ,thee for nothing8 ,now when ,god took away everything1 and stripped him completely1 and ,job kept his good-will towards ,god1 then was that shameless mouth stopped1 and he had nothing more to say3 that just man was more glorious than before4 ,to bear with fortitude and thanksgiving the being despoiled is a much greater thing than for a rich man to give alms1 as has been shown in the case of this just man4 ,then his kindness to his fellow-man was overflowing1 now he proved his exceeding love for ,god4 ,i insist on this1 not without reason1 but because many men by frequent alms have supported widows1 and then been deprived of their substance4 ,others have lost everything through a fire breaking out2 others have encountered shipwreck2 others through slanderings and abuse have1 after generous alms-giving1 fallen into the extreme of poverty1 and into weakness and disease1 and have been helped by no one in any way4 ,in order1 therefore1 that we should not say1 as many often do1 #8,no man knows anything1' what ,i have said will suffice to put an end to this difficulty4 #8,so and so1 who gave so much in alms1' you say1 #8lost everything4' ,and what if he did8 ,for1 if he give thanks for this great loss of his1 he will propitiate ,god's good-will the more1 and reap not double riches1 as ,job did1 but the hundred-fold in eternal life4 ,if he does suffer here1 the very fact of his bearing it all bravely will increase his reward4 ,god1 in calling him to greater trials and struggles1 allowed him to fall from abundance into poverty4 ,has fire perchance often broken out in your house and destroyed your substance8 ,remember what happened to ,job1 give thanks to the ,lord1 ,who was able to stop it and did not stop it1 and you will receive a reward as great as if you had poured forth all those things into the hands of the poor4 ,or1 are you living in poverty and hunger1 and a thousand dangers8 ,call to mind ,lazarus1 who was hard pressed by sickness1 and poverty1 and solitude1 and numberless things of the kind1 and all this after so much goodness2 call to mind the ,apostles1 who passed their lives in hunger and thirst and nakedness2 and the prophets1 and patriarchs1 and just1 and you will find them one and all1 not amongst the rich1 not amongst those who feast1 but amongst those suffering hunger and affliction and anguish4 ,pondering on these things1 give thanks to ,god for the share ,he has allotted to you1 not in hatred1 but in tender love1 since ,he would not have allowed those men to suffer evils so great1 if ,he had not loved them dearly1 because ,he made them more illustrious through these evils4 ,no good is so great as thanksgiving1 as nothing is worse than blasphemy4 ,let us not be astonished that1 when we are paying much attention to spiritual things1 we suffer a great deal4 ,it is as with thieves1 who do not break into places where mud and chaff and reeds are1 but where gold and silver are1 and are ever on the watch4 ,thus the devil gives his special attention to those who are taken up with spiritual things4 ,snares are numerous where goodness exists1 and envy is to be found where there is alms-giving4 ,but we have one great weapon by which we may resist all these machinations1 the giving thanks to ,god in all things4 ,tell me1 did not ,abel1 who reserved the first-fruits for ,god1 fall by his brother's hand8 ,yet ,god allowed it1 not hating the man who had honoured him1 but loving him much1 and adding to the crown of ,abel's beautiful sacrifice the further crown of martyrdom4 ,moses wished to succour some one who had been wronged1 and he confronted the greatest dangers on this account1 and fled from his country1 and ,god allowed it1 to teach you what the patience of the saints is4 ,if1 knowing beforehand that we should suffer no evil1 we were thus to give ourselves up to spiritual things1 we should not appear to be doing a great thing1 possessing this pledge of security4 ,now1 it so happens that those who do this are chiefly admirable because1 foreseeing dangers1 and penalties1 and deaths1 and a thousand evils1 they have still neither desisted from their good deeds nor grown faint-hearted through fear of the terrors to come4 ,as the three children said1 ,there is a ,god in heaven ,who can deliver us1 and even if ,he do not1 know1 ,o king1 that we do not worship thy gods1 and do not adore the golden statue which thou hast set up1 so when you are about to do something for ,god1 expect many dangers1 many penalties1 many deaths1 and wonder not nor fear at them4 ,son1 he says1 when thou comest to serve ,god1 prepare thy soul for temptation4 ,for no one who has chosen a hand-to-hand fight may expect to bear off the crown without wounds4 ,and you who are to wrestle with the devil in every possible way1 live not a life of ease and luxury4 ,your rewards and promises are not here1 but ,god promises you all glory in the world to come4 ,when1 therefore1 either you yourself do a good action and reap contrary effects1 or you see another enduring them1 rejoice and be glad1 for the deed becomes a source of greater reward to you2 only be not cast down1 do not lose your fervour1 grow not faint-hearted1 but rather go on your way with greater readiness4 ,since the ,apostles1 also1 were scourged and stoned and perpetually in prison for what they preached1 not only after their liberation from dangers1 but in the very midst of them1 they announced the tidings with all the more willingness4 ,we may see ,paul catechising and instructing even in prison1 even in his chains1 and again before the tribunal1 and in the shipwreck1 and the storm1 and in a thousand dangers4 ,do you also emulate these saints1 and1 as long as you can1 hold to good works4 ,even if you see the devil assailing you on a thousand sides1 never turn away4 ,in distributing your money1 you may perhaps have suffered shipwreck1 yet ,paul1 who was more precious than any money1 in preaching the word1 went to ,rome1 suffered shipwreck1 and endured numberless evils4 ,and this he clearly says in the words3 ,we have often wished to come to you1 but ,satan has prevented us4 ,and ,god allowed it by an abundant manifestation of ,his power1 showing that1 in spite of the devil's making and unmaking in a thousand ways1 the ,gospel was by no means lessened or impeded thereby4 ,so ,paul gave thanks to ,god in everything1 knowing that ,god was proving him by these things2 and he showed his burning zeal everywhere by allowing no obstacle to stand in his way4 ,now1 the more we meet with failure1 the greater will be our hold of spiritual works2 and do not let us say1 #8,why did ,god allow there to be impediments8' ,he allowed them that ,he may prove your zeal the more to the multitude1 and your true love4 ,for lovers are remarkable for never departing from the good pleasure of the beloved one4 ,he who is remiss and luxurious is prostrated by the first touch of tribulation2 but the fervent and watchful man1 even if he be impeded in a thousand ways1 sets himself the more to work at ,god's business1 doing his part perfectly1 and giving thanks in every thing4 ,this let us also do4 ,thanksgiving is an immense treasure1 great riches1 an inexhaustible good1 a strong weapon4 ,blasphemy has a present penalty1 and causes our destruction over and above what we have suffered4 ,have you lost money8 ,if you have given thanks1 you have gained your soul and won greater riches for yourself1 and propitiated ,god the more2 but1 if you have blasphemed1 you have destroyed your own salvation without gaining any of those things1 and have slain your own soul4 ,the ,folly of the ,cross4 7,homilies on ,first ,epistle to ,corinthians1 xiv41 vol4 ii41 p4 #cf47 ,showing the power of the ,cross1 ,st4 ,paul says3 ,the ,jews too ask for signs1 and the ,greeks seek after wisdom3 but we preach ,christ crucified1 a scandal to the ,jews1 a folly to the ,gentiles1 but to those who are called1 both ,jews and ,gentiles1 ,christ the power of ,god and the wisdom of ,god4 ,there is a deep meaning in these words4 ,for he wishes to say how ,god conquered by contraries1 and that the promulgation of the ,gospel does not come from man4 ,what he says amounts to this4 ,when we say to the ,jews1 #8,believe1' they reply1 #8,raise up the dead1 cure those who are possessed1 show us signs'4 ,how do we answer these things8 ,by saying1 that ,he ,whom we preach was crucified and died4 ,this was sufficient not only not to move those who did not wish to be moved1 but also to repulse those who had the will2 yet still ,he is not repulsed1 but draws men after ,him1 and conquers and gets the better of them4 ,again1 the ,gentiles demand of us eloquent discourses and elaborate reasonings1 and we reply to them also by preaching the ,cross1 and that which seems to be weakness to the ,jews1 the ,gentiles consider folly4 ,now1 when we not only do not offer them what they ask for1 but the very contrary1 for the ,cross not only does not seem to be a sign tested1 according to human reason1 but the destruction of signs3 not only not a manifestation of power1 but a proof of weakness3 not only not an embodiment of wisdom1 but a personification of folly2 when1 then1 those who look for signs and wisdom not only do not receive what they seek1 but listen to things which are the exact contrary of their desires1 and1 furthermore1 are persuaded by them1 is not the power of ,him ,who is preached beyond words8 ,it is as if some one were to show those who are tossed on the waves and longing for harbour1 not the land1 but a more angry sea1 would he induce them to follow him8 ,or if a physician were to tell a man broken by pain and desiring remedies that he will restore health1 not by medicine but by again using the knife1 would his patient yield himself to his guidance8 ,this implies very great power4 ,so the ,apostles made their way not only by signs1 but by a line of action seemingly in opposition with signs1 as ,christ had done in the case of the blind man4 ,for wishing to cure him1 ,he used a course which increased the affliction1 as ,he put clay upon his eyes4 ,just1 then1 as ,he cured the blind man by putting clay upon him1 so he drew the world to ,himself through the ,cross1 which indeed was an increase1 not a removal of scandal4 ,so ,he acted in the ,creation1 preparing contraries by contraries4 ,he built up with sand the limits of the sea1 curbing the strong with the weak2 ,he placed the earth upon the water1 causing that which was hard and firm to be upborne by flowing and liquid matter4 ,again1 through the prophets ,he made iron float with a little wood4 ,thus ,he drew the world after ,himself through ,his ,cross4 ,for as water supports the earth1 so the ,cross supports the world4 ,therefore it is a great proof of power and wisdom to persuade by contraries4 ,and if the ,cross seems to be a subject of scandal1 still not only it does not scandalise1 but it draws to itself4 ,st4 ,paul had all these things in his mind and was struck with astonishment when he said that the folly of ,god is wiser than man1 and the weakness of ,god is stronger than man1 applying this folly and this weakness to the ,cross1 not that it was really foolish and weak but that it seemed so3 for he answers them according to their estimate4 ,that1 in fact1 which philosophers had been unable to do by their reasonings was effected by this apparent folly4 ,now who was the wiser8 ,he ,who persuaded many1 or he who persuaded a few--or rather no one8 ,he ,who convinced man of the greatest things1 or he who used his powers of persuasion about things which do not exist at all8 ,how ,plato and his school laboured about the line1 the angle1 and the point1 and about even numbers and odd numbers1 and about their being equal and unequal1 discoursing to us about such like cobwebs1 for such things are less profitable to our life than even cobwebs1 and so helping us neither much nor little1 he came to the end of his life4 ,how he wearied himself to show that the spirit is immortal1 and did he not die without making any clear statement or convincing a single man amongst his disciples8 ,but it was through unlearned men that the ,cross brought conviction1 and drew the world to itself4 ,it spoke to men1 not of chance things1 but of ,god1 and of piety in the truth1 of the ,gospel polity1 of future judgment1 and it made uncouth men and unlearned men philosophers4 ,this is how the folly of ,god is wiser than man1 and ,his weakness stronger4 ,how is it stronger8 ,it is stronger in that it spread over the whole earth and seized all men by force1 and whereas thousands and thousands did their utmost to stamp out the name of the ,crucified ,one1 just the contrary came to pass4 ,for this name took root and was propagated all the more1 whereas they were destroyed and consumed1 and living men fighting a dead ,one1 gained not a stroke4 ,consequently when a heathen tells me that ,i am a fool1 he proves that he himself is doubly one2 inasmuch as considered by him to be a fool1 ,i appear wiser than the wise2 and when he calls me weak1 he shows himself to be weaker4 ,for publicans and fishermen set up those very things by the goodness of ,god which philosophers1 and orators1 and despots1 and the whole world vainly striving with all its might could not even devise4 ,what1 indeed1 has the ,cross not introduced8 ,the belief concerning the immortality of the soul1 and the resurrection of the body1 the despising of present things1 the desire of eternal4 ,and it made angels out of men1 who practise everywhere the philosophy of all endurance4 ,but amongst heathens1 too1 you say1 #8,there have been many who have despised death'4 ,tell me who they are4 ,do you allude perchance to the drinker of hemlock8 ,but1 if you like1 ,i will show you thousands of such men in the ,church4 ,for if1 when a persecution came1 all men could get off by taking hemlock1 they would all have been more illustrious than he was4 ,besides1 he drained the cup1 not being free to drink or not to drink3 willing or unwilling1 he had to suffer1 which was not courage1 but necessity4 ,thieves and murderers under sentence of their judges have suffered harder things4 ,it is just the very contrary amongst us2 for the martyrs endured1 not in spite of themselves1 but willingly1 and having it in their power not to suffer1 showed forth a fortitude beyond all proof4 ,therefore it is not surprising if ,socrates drank hemlock1 both because he could not do otherwise1 and because he had reached extreme old age1 for he said that he was seventy years old when he despised life1 if this be indeed despising it2 ,i should not say so1 nor would anyone else4 ,but show me a man rejoicing in torments for his belief1 as ,i can show you thousands all over the world4 ,who bore bravely the tearing out of his nails1 the racking of his joints1 the hacking asunder of his members1 one after the other1 the stretching upon a gridiron1 or plunging into a caldron8 ,show me this4 ,for death by hemlock is equivalent to slumbering quietly away1 as it is said to be an end which is sweeter than sleep4 ,and if certain men have even endured torments1 they have forfeited the praise due to them by dying for criminal causes3 some for betraying secret things1 others for aiming at domination1 others for being taken in the most shameful deeds2 others1 again1 either vainly or foolishly1 without any cause1 have destroyed themselves4 ,but it is not so with us4 ,and this is why their deeds have been hushed in silence1 whilst ours are flowering and increasing day by day4 ,this was in ,paul's mind when he said3 #8,the weakness of ,god is stronger than all men put together'4 ,for the divinity that was in the tidings is clear from this4 ,how1 indeed1 was it that twelve unlettered men attempted things of this importance1 twelve men1 whose life was spent on seas and rivers and in deserts1 who scarcely entered city or marketplace8 ,how did they manage to set themselves in battle array over the whole world8 ,the recorder of their deeds shows them to have been faint-hearted and unmanly1 and himself to have no desire to conceal their shortcomings1 which were themselves the greatest proof of the truth4 ,now1 what does he say about them8 ,that when ,christ was taken1 after seeing ,him work countless wonders1 some fled1 and the one who remained1 the chief of all1 denied ,him4 ,how was it1 then1 that those who1 whilst ,christ lived1 could not endure ,jewish anger1 should have been able to range themselves against the whole earth after ,he was dead and buried1 if1 as heathens say1 ,he did not rise from the dead1 nor have any communication with them1 nor infuse courage into them8 ,would they not have said to themselves1 #8,how is this8 ,he was not powerful enough to save ,himself1 and will ,he help us8 ,he did not help ,himself whilst alive1 and will ,he1 now that ,he is dead1 put out ,his hand to us8 ,in life ,he did not gain over even one people1 and shall we persuade the whole world by speaking ,his name8' ,and1 indeed1 how would it be reasonable not only to do these things1 but even to conceive the doing8 ,whence it is evident that if they had not seen ,his resurrection1 and had not witnessed a very great proof of ,his power1 they would not have made such a venture4 ,for if they had1 indeed1 numberless friends1 would they not have made enemies of them all by disturbing ancient customs and removing ancestral landmarks8 ,now1 they had all for enemies both at home and abroad4 ,but if they had been in universal veneration on account of outward gifts1 would not all men have detested them for introducing a new manner of life8 ,seeing1 however1 that they were without all these things1 this in itself would have been enough to make them hated and despised by all4 ,the ,abode of the ,humble4 7,homilies on ,st4 ,matthew1 lxxii41 vol4 ii41 p4 #cdd47 ,he who humbleth himself shall be exalted4 ,where shall we find this humility8 ,would you like to go once more to the abode of goodness1 to the tents of the blessed1 ,i mean1 to the mountains and forests8 ,for it is there that we shall see this perfection of humility4 ,they are men1 some famous for outward position1 some for wealth1 who humble themselves in every particular1 in their food1 in their dwelling1 in their servants1 and so in all their life they are writing the word humility as if with pen and ink4 ,just as smart dressing and a fine house and a large establishment are incentives to vainglory1 which thrust men into it1 often in spite of themselves1 all these things are cut off in the desert4 ,those men light their own fire1 hew their wood1 do their own cooking1 and themselves wait upon guests4 ,insult is neither given nor taken1 no man is ruled1 no man rules1 but all are ministering4 ,each man washes the stranger's feet1 and there is much contention as to who shall do it4 ,this he does1 not seeking to find out who the stranger is1 whether a slave or a free man2 in each case he carries out this service4 ,no man is either great or small4 ,is there confusion then8 ,god forbid1 it is rather the perfection of harmony4 ,if1 indeed1 a man there be of small account1 he who is great does not regard it1 but deems himself inferior1 and so becomes greater4 ,both servers and served eat at one and the same table1 have the same food1 the same clothes1 the same lodging1 the same rule of life4 ,he is great there who is eager over a lowly task4 ,mine and thine do not exist1 and the thing itself1 the cause of endless strife1 has been banished4 ,and why do you wonder that there is one rule1 one table1 and one dress for all1 where there is one spirit in all1 not according to the body only 7for this is the case with all men71 but according to charity8 ,for how could charity ever be set against itself8 ,neither poverty nor riches are to be found there1 neither fame nor disgrace4 ,how1 then1 could folly or vainglory creep in8 ,some are great1 some are little amongst the number according to a moral reckoning1 but as ,i was saying1 no one takes note of it4 ,the weak man does not grieve as being despised1 for there is no one to despise him4 ,even should anyone insult another1 this is their principal training1 bearing contempt and contumely and shabby treatment both in word and act2 they live with the lowly and the maimed1 for these are the guests of their repasts1 and thus they are worthy of heaven4 ,one dresses sores1 another leads the blind1 another supports the lame4 ,there are neither flatterers nor parasites1 or rather they do not even apprehend what flattery is4 ,how1 then1 could they ever be puffed up8 ,for a great equality reigns among them1 consequently the contentedness produced by goodness4 ,in this way the most wretched are better taught than by being obliged to give them the first places4 ,just as a meek man schools an impetuous man to lowliness1 so does a man who makes no account of reputation1 but despises it1 teach the ambitious4 ,this they do lavishly1 for1 in proportion as we fight over the first places1 do they wrestle not to have them1 but to be hindered2 and their burning zeal is1 not who shall be honoured1 but who shall not be honoured4 ,moreover1 their very works incline them to moderation1 and do not tolerate vanity4 ,for1 tell me1 how can a man who is tilling and watering and planting the earth1 or plaiting baskets1 or weaving a sack1 or doing any other manual labour1 ever think great things of himself8 ,who1 that is living in poverty1 and struggling with hunger1 will be sick with this complaint8 ,no man4 ,therefore their lowliness is well contented4 ,and just as moderation is difficult here1 through the crowd of flatterers and admirers1 so is it perfectly easy there4 ,they have only the desert before them3 they see birds flying1 and the breeze through the trees1 and the soft wind blowing1 and streams flowing through ravines4 ,how1 then1 could a man living in so great a solitude be puffed up8 ,neither can we find any excuse1 that1 being in the thick of the fight1 we think great things of ourselves4 ,for ,abraham1 when in company of the ,chananns1 said1 ,i am dust and ashes1 and ,david1 in the din of arms1 ,i am a worm and no man1 and the ,apostle in the midst of the world1 ,i am not worthy to be called an apostle4 ,therefore1 what shall we have to say for ourselves1 if1 even with these great examples before us1 we are not sober8 ,as they are worthy of a thousand crowns for being the first to walk upon the path of goodness1 so do we deserve as many chastisements for not arriving at a like zeal1 neither for the example of those who have departed hence and lie in their sepulchres1 nor for the living who are wonderful through their deeds4 ,what could you allege for not being converted8 ,are you unlettered1 and have you not read the epitaphs so as to know the goodness of those men of old8 ,this is indeed the chief point of accusation1 the church being ever open1 not to go in and partake of those pure waters4 ,besides1 if you did not know the dead through their epitaphs1 you should have had these living men before your eyes4 #8,but if there was no one to point them out to us8' ,come with me and ,i will show you the dwelling-places of these holy ones3 come and learn a useful lesson from them4 ,they are shining lights throughout the world1 they surround cities like strong walls4 ,they have taken possession of deserts in order to teach you to look down upon worldly agitations4 ,they1 then1 in this strength of theirs1 are able to enjoy peace in the midst of the tempest3 you1 who are tossed about on all sides1 should be at rest1 and have a short breathing time from the ever rolling waves4 ,the ,prisoner of ,jesus ,christ4 7,homilies on ,epistle to the ,ephesians1 viii41 vol4 iv41 p4 #age47 ,it is the virtue of teachers to seek not honour nor glory from their disciples1 but their salvation1 and to do all things unto that end2 for he who seeks the former would be a tyrant1 not a teacher4 ,it was not for your greater personal glorification that ,god set you over them1 but that your business should be forgotten whilst theirs is strengthened4 ,this is a teacher's part2 this was what blessed ,paul did1 who was removed from vanity and considered himself as one of the multitude1 or rather as the least of all4 ,thus he calls himself their slave1 and generally speaks in the attitude of a suppliant4 ,look at him1 at least in this instance1 writing nothing imperiously1 nothing authoritatively1 but mild1 conciliating words4 ,i1 a prisoner in the ,lord1 beseech you that you walk worthy of the vocation in which you are called1 he says4 ,tell me1 what do you beseech1 ,o ,paul8 ,that you may get something for yourself8 #8,certainly not1' he answers1 #8but that ,i may save others4' ,yet they who beseech do it for what concerns themselves4 #8,and this does concern me1' he says1 #8as ,i have written distinctly in another place3 ,now we live1 if you stand in the ,lord4' ,he was always most eager for the salvation of his disciples4 ,i1 the prisoner in the ,lord4 ,great and wonderful dignity1 surpassing consulships1 and kingdoms1 and all things else4 ,this he wrote also to ,philemon1 saying3 ,as ,paul1 an old man1 and now a prisoner also of ,jesus ,christ4 ,nothing is so glorious as a chain for ,christ's sake1 as the fetters which hang round those hallowed hands4 ,better than being an apostle1 or a teacher1 or an evangelist1 is it to be a prisoner for ,christ's sake4 ,if there be a lover of ,christ1 he will know what ,i say2#aa if any man be foolish and on fire for his ,lord1 he understands the power of chains1 he would choose to be a prisoner for ,christ rather than to dwell in paradise4 ,paul has shown us those hands of his more glittering than gold or than any royal crown4 ,a band of precious stones does not ennoble a head as iron chains for ,christ's sake4 ,his prison was more glorious than kingly palaces1 or than heaven itself4 ,why do ,i say #8than palaces'8 ,that place contained ,christ's prisoner4 ,a lover of ,christ knows what this privilege is1 he is acquainted with this virtue1 he knows what a gain the being in chains for ,his sake has been to the human race4 ,more glorious far than sitting on ,his right hand1 more solemn than sitting on one of the twelve thrones1 is the being imprisoned for ,his sake4 ,and why do ,i speak of human things8 ,i shame to put riches and golden ornament in comparison with those chains1 but with regard to those great ones1 if their deed had no reward1 this alone is a great reward and a powerful antidote1 the suffering these evils on account of the ,beloved4 ,lovers1 ,i say not of ,god but of man1 know the proverb which speaks of those who take pleasure rather in suffering evils from the loved ones than in being honoured by them4 ,this is seen only in the case of the holy band3 ,i mean the ,apostles4 ,listen to what blessed ,luke says3 ,they went from the council rejoicing that they were accounted worthy to suffer reproach for ,his ,name4 ,now to others it seems ridiculous that dishonour should be accounted honour and a joy1 but to those who follow ,christ this desire is held to be most blessed of all4 ,if anyone would give me all heaven or those chains1 ,i would choose the chains4 ,if anyone were to place me with the angels above or with ,paul in chains1 ,i would choose his prison4 ,if anyone were to make me one of those heavenly ,powers or ,thrones1 or a prisoner as ,paul was1 ,i would choose to be a prisoner4 ,nothing is more blessed than those chains4 ,would that ,i could now be in those regions2 for it is said that the chains are preserved1 as well they may be1 and ,i am in admiration of those men full of desire for ,christ2 would that ,i could see those chains1 which devils have feared and trembled at1 which angels reverence4 ,nothing is better than suffering some adversity for the sake of ,christ4 ,i deem ,paul blessed not so much because he was ravished into paradise as for being thrown into prison4 ,i call him blessed not so much because he heard ineffable words as for enduring chains4 ,i hold him blessed not so much for being carried into the third heaven as for his chains4 ,that these were greater than those things1 understand what he himself thought of them4 ,he did not say1 #8,i1 who have heard mysterious words1 beseech you1' but what8 ,i1 the prisoner in the ,lord1 beseech you4 ,and if he did not use the expression in all his epistles1 it is not astonishing1 for he was not always in chains1 only at certain times4 ,i would choose rather to suffer adversity for ,christ than to be honoured by ,christ4 ,this is true honour and glory1 higher than any other4 ,if he became a servant for my sake and divested ,himself of ,his praise1 nor deemed that ,he was glorified except in being crucified for me1 what ought ,i not to suffer8 ,listen to ,him as ,he says1 ,glorify ,me1 ,o ,father4 ,what sayest ,thou1 ,lord8 ,thou art led to the cross between thieves and malefactors1 to suffer the most shameful death2 ,thou art to be spit upon and struck1 and this ,thou callest glory8 #8,yea1' ,he answers1 #8,i suffer these things for those whom ,i love1 and account them a glory indeed4' ,if ,he ,who loves the wretched and miserable calls this glory1 if ,he finds ,his glory1 not in being on ,his ,father's throne1 nor in honour1 but in being dishonoured1 and prefers it1 how much more am ,i bound to hold these things a glory6 ,o happy chains1 ,o blessed hands which those chains adorned6 ,those hands of ,paul's which raised up the lame man in ,lystra and made him walk were less honourable than when covered with chains4 ,if ,i had been living in those days1 it is then that ,i would have embraced them and placed them on my eyes2 ,i would not have ceased caressing the hands which had been found worthy to wear chains for my ,lord's sake4 ,do you wonder at ,paul because the serpent fastened upon his hand and did no harm8 ,wonder not3 the serpent reverenced the chains1 and so did the ocean1 for then he was in fetters4 ,if anyone were to give me now the power of raising the dead ,i would not have it1 but ,i would have those chains4 ,if ,i were free from the cares of the ,church1 and were sound in body1 ,i would go that long journey only to look at those chains1 to see the prison in which he was bound4 ,although amongst his wonderful deeds there are many signs everywhere1 they are not so enviable as the marks of ,christ4 ,and in the ,scripture he does not encourage me so much by wonder-working as he does when he is suffering persecution1 being scourged1 and dragged away4 ,so that1 he says1 they brought handkerchiefs and aprons from his body to the sick4 ,these were truly wonders1 but not so great as those others3 ,they scourged him and laid many stripes upon him1 they cast them into prison2 and again3 ,they gave praise to ,god in their chains2 and again3 ,they stoned him and drew him out of the city1 thinking him to be dead4 ,would you know what a privilege it is for the body of a servant to wear an iron chain for ,christ's sake8 ,then listen to ,christ's words3 ,blessed are ye4 ,why blessed1 ,o ,lord8 ,when you raise the dead8 ,no1 not for this4 ,when you cure the blind8 ,not at all4 ,then why8 ,when they shall reproach you1 and pursue you1 and say every evil against you1 lying1 for ,my sake4 ,and if evil report makes men so blessed1 what will suffering evil not do for them8 ,listen to that holy one who says this in another place3 ,for the rest a crown of justice awaits me4 ,yet the chains are brighter than this crown2 they will make me worthy of it1 he says1 and ,i value nothing so much4 ,suffering for ,christ's sake is a perpetual remedy to me4 ,may it be given to me to utter those words1 ,i make up in my flesh what is wanting to the sufferings of ,christ3 and ,i shall want nothing more4 ,the ,seed not vivified unless it dies4 7,homilies on ,first ,epistle to ,corinthians1 xli41 vol4 ii41 p4 #eag47 ,but some one asks1 how are the dead to be raised to life8 ,with what sort of body will they come8 ,senseless man1 that which thou sowest is not quickened1 except it die first4 ,whereas the ,apostle is everywhere so gentle and humble1 he makes use of stronger language in this place on account of the adversaries' unreasonableness4 ,nor is this enough but he adds arguments and examples1 and in this way gets the better even of the most contentious4 ,he had already said3 ,whereas by man came death1 by man came also the resurrection from the dead2 and now he dissipates an opinion prevalent amongst heathens4 ,and consider again how he cuts away that which is most plausible about it4 ,he did not say1 #8you ask1' but made the adversary indefinite1 that1 using strong language with effect1 he might not unduly crush his hearers4 ,he stated two difficulties3 the manner of the resurrection and the quality of bodies4 ,and indeed they were in doubt concerning both points by their words3 #8,how can that which is dissolved rise again8' and1 #8,with what sort of body will they come8' ,how1 with what sort of body8 ,will it be like this corruptible mortal body1 or like some other8 ,then1 to show that they are not seeking to clear up doubtful points but to dispute what is indisputable1 he uses still stronger language1 saying1 ,foolish man1 that which thou sowest is not vivified unless it dieth4 ,this is also our way of answering those who call in question what is indisputable4 ,why1 for instance1 does he not at once take refuge in the power of ,god8 ,because he is talking to unbelievers4 ,whenever he has to deal with believers he is in no great need of arguments4 ,for instance1 saying in another place that ,he shall transform the body of your humility into becoming conformed to the body of ,his glory1 and showing forth something further than the resurrection1 he made use of no examples1 but1 instead of any proof1 brought forward the power of ,god1 adding1 according to the efficacy of ,his power and to bring all things into subjection to ,him4 ,here1 however1 he sets arguments in motion4 ,for since he provided this one from ,scripture1 he used the same with authority against those who did not believe in the ,scriptures1 and said3 ,foolish man1 that which thou sowest2 that is1 you see from what you yourself do day after day the proof of these things1 and do you still doubt8 ,this is why ,i call you foolish1 that you ignore what happens every day to yourself1 and that whereas you can work a resurrection1 you doubt concerning ,god2 therefore he said most emphatically3 ,that which thou sowest2 you1 that is1 who are a mortal and corruptible man4 ,and see how the words he uses bring home the point in question4 ,it is not vivified1 he says1 unless it dieth4 ,passing over the terms which are proper to seeds1 such as the sprouting and growth and rotting and withering1 he takes those points which correspond to our flesh1 the #8vivifying' and #8death1' which belong properly not to seeds but to bodies4 ,and he does not say that it is vivified after dying1 but what is more1 that it is quickened because it has died4 ,you see how1 as ,i am always saying1 he brings his argument as a proof against itself4 ,that which they made out as conclusive against the resurrection he makes an earnest of it1 for they said1 #8,he will not rise because he is dead'4 ,now1 how can you meet this8 ,if1 indeed1 he had not died1 neither would he rise again1 and because he has died1 therefore he rises again4 ,in the same way ,christ points this out still more clearly1 saying3 ,if the grain of wheat1 falling into the earth1 doth not die1 it remaineth alone1 but if it dieth1 it beareth much fruit2 so here1 in illustrating this example1 ,paul does not say that it does not live1 but that it is not #8quickened1' making again the power of ,god his theme1 and showing that it is ,he ,who does all1 not the properties of the soil4 ,and why did he not at once speak of something more personal--,i mean of human seed8 ,for our coming into the world also begins in corruption just as that of the corn does4 ,it was because it was still stronger in our case than in the latter4 ,what he wants is something quite perishable3 the corn was partially so1 and that is why he introduced it4 ,besides1 the human seed proceeds from a living person1 and falls into a living womb1 but here the seed is cast into the earth1 not into a living body1 and becomes dissolved in it1 just as in the case of the mortal body4 ,thus the example was the more pertinent4 ,and the sower does not sow the body which shall be4 ,that which has been said so far is to answer the objection1 #8,how shall they rise again8' this is directed to the question1 #8,what sort of body will they have8' ,now what is1 ,thou sowest not the body which shall be8--not a full ear of corn1 nor new grain4 ,for here they were not disputing the resurrection1 but the manner of the resurrection1 what sort of body the risen one should be1 whether like our present one1 or more perfect and splendid1 and he embraces both points in the same example1 and shows that it is a much more perfect one4 ,but heretics1 admitting none of these things1 retort by saying that it is one body which is sown and another which is risen4 ,how1 then1 could it be a resurrection since a resurrection refers to something sown8 ,what is there wonderful or awful about the victory over death1 if one thing is sown and another thing rises again8 ,death would not seem to be giving back the trophy which he took4 ,how would the illustration be carried out in what they say8 ,not one substance is sown and another raised up1 but the same substance in an improved condition4 ,supposing that ,christ did not resume the same body when ,he became the first fruits of the risen2 but according to you ,he cast off ,his former body although it was without sin1 and took another4 ,whence1 then1 did this other come from8 ,the first was from the ,virgin4 ,whence the second8 ,do you see what an unnatural argument it is8 ,why did ,he show the marks of the nails8 ,was it not because ,he wished to prove that the same body which was crucified had also risen again8 ,how does the sign of ,jonas affect him8 ,i presume that it was not one ,jonas who was swallowed up1 and another who was washed to land again8 ,and what were ,his words8 ,destroy this temple1 and in three days ,i will raise it up again4 ,it is plain that ,he did raise up this temple when destroyed4 ,therefore1 the ,evangelist went on to say that ,he was speaking of the temple of ,his body4 ,now1 what does ,st4 ,paul say8 ,thou sowest not the body which shall be2 that is1 not the ear of corn1 which is the same and not the same3 the same as being the same substance1 and not the same inasmuch as it is perfected1 and whereas the same substance remains1 it rises in renewed vigour4 ,if this were not the case1 ,he would not have required a resurrection at all1 unless ,he had meant to raise up something better4 ,why1 indeed1 should ,he dissolve the house if ,he did not intend to make it a more striking dwelling-place8 ,this1 therefore1 ,st4 ,paul said in answer to those who look upon it as corruptible4 ,moreover1 lest any man should imagine that he means another body1 he softens the difficulty1 and himself interprets it so that his hearer should not in any way bring the wisdom of the world to bear upon the point4 ,what need is there1 then1 of our arguments8 ,listen to his interpretation of the words1 ,thou sowest not the body which shall be1 to which he added pertinently1 but bare grain1 as of wheat1 or of some of the rest4 ,that is to say1 thou sowest not the body which shall be3 the corn1 for instance1 as we look upon it1 with stalk and ear1 but bare grain1 as of wheat1 or of some of the rest4 ,and ,god giveth it a body as ,he wills4 #8,granted1' you say1 #8but in that case the work of nature comes in4' ,tell me1 what sort of nature8 ,here it is ,god ,who works everything1 not nature1 nor soil1 nor rain4 ,hence ,he makes this clear1 and leaving earth1 rain1 air1 sun1 and the labour of the agriculturist out of the question1 adds3 ,god giveth it a body as ,he willeth4 ,seek not1 therefore1 to understand or to scrutinise the why and the how1 when you hear that ,god's power and good pleasure come into play4 ,and to each of the seeds its own body4 ,why then another8 ,he gives each his own4 ,so that when ,st4 ,paul says1 ,thou sowest not the body which shall be1 he does not mean that ,he raises up something else of a different substance1 but something better and more splendid3 ,to each one of the seeds its own substance4 ,the ,resurrection in ,creation4 7,homilies on ,first ,epistle to ,corinthians1 xvii41 vol4 ii41 p4 #aii47 ,let no man disbelieve in the ,resurrection1 but if any man be in doubt1 let him consider what great and wondrous things ,god made out of nothing1 and receive them as a pledge of it4 ,that1 indeed1 which has already taken place is much more marvellous and awe-inspiring4 ,for1 consider1 ,he took the earth and moulded it1 and made man and earth which was not before4 ,how1 then1 did earth become man8 ,how did the earth come out of nothing8 ,how all those things proceeding from the earth1 the endless families of unreasoning animals1 of seeds and plants1 which came forth without travail1 without rains falling upon them1 with no apparent cultivation1 neither oxen nor plough nor anything else contributing towards their production4 ,on this account ,he brought forth in the beginning1 from that which was without life and without substance1 such great things1 both of the physical and animal creation1 in order that ,he might teach you from the first the doctrine of the ,resurrection4 ,for this is far more difficult than the ,resurrection4 ,it is not indeed an equivalent proof of power to rekindle a smouldering flame and to light a fire by invisible means2 it is not the same thing to restore a dilapidated house and to build one from the foundations4 ,in the one case1 if there was nothing else1 there was material to work from2 but in the other not even that4 ,consequently1 ,he began by the more difficult thing1 in order that you might receive that which was easier4 ,i say more difficult1 not that it was so to ,god1 but according to our manner of reasoning4 ,for nothing is hard to ,god2 and just as the sculptor who makes one statue can as easily produce a thousand1 so it is as easy to ,god to create a thousand endless worlds1 or1 rather1 as easy as it is to you to think of a city or countless worlds1 and indeed much more so4 ,you spend a little time upon the thought1 but it is not so with ,god4 ,in the same proportion as stones are heavier than the swiftest birds1 or rather than this mind of ours1 so much is our mind removed from ,god's swiftness of action4 ,have you wondered at ,his power with regard to the earth8 ,consider again how the heavens were made from nothing1 the countless stars1 the sun and moon3 none of these things were previously in being4 ,again1 tell me how1 after they were made1 they remained in place1 and on what they rested8 ,what was their basis1 and what is the earth's basis8 ,and what comes after the earth8 ,what is that something8 ,do you see to what a giddy height the light of your reason leads you if you do not hold eagerly to the faith and to the inscrutable power of the ,creator8 ,if you will make a guess from human things1 you will shortly be able to give wings to your reason4 #8,what human things8' you ask4 ,see you not what potters do8 ,how they remould a broken and shapeless thing into a vessel2 how melters make gold and iron and brass out of earth8 ,again1 how others who manipulate glass transform sand into one compact and transparent body8 ,let me mention dyers of leather1 who dress garments3 they produce one piece after the other1 which they have received1 with the dye4 ,again1 as to our own generation3 is not the seed1 formless and shapeless at first1 implanted in the mother's womb8 ,whence1 then1 comes so wonderful a formation of the living man8 ,and what about wheat8 ,is not a mere seed put into the ground8 ,and does it not rot after it has been put there8 ,whence come the ear of corn and the stalk and all the rest8 ,does not a small grain of fig1 which is often scattered into the earth1 take root and put forth branches and fruit8 ,you receive each one of these things1 and do not trouble yourself about them1 but would subject ,god alone1 ,who disposes of our bodies1 to scrutiny6 ,what can justify such a demand8 ,these and such like things are what we say to heathens1 for ,i need no argument with those who are convinced of the ,scriptures4 ,for if you were able to understand all that ,he does1 how would ,god be more than a man8 ,indeed there are many men whom we fail to understand4 ,but if this happens to us in the case of men1 and we do not grasp them1 how much more are we to abstain from scrutinising the wisdom of ,god and from fathoming ,his reasons--the former1 because ,he ,who acts is worthy of confidence2 the latter1 because the acts themselves are above reasonings4 ,god is not so abject as to do only those things which you1 in the weakness of your reasonings1 are able to encompass4 ,for1 if you cannot grasp a mechanic's work1 how much less that of ,god the ,sovereign ,architect6 ,therefore1 do not disbelieve the ,resurrection1 for you will be so much the further away from the future hope4 ,but what clever thing do opponents say1 or rather what exceedingly foolish thing8 #8,how1' they ask1 #8when the body has been mixed with earth1 and become earth1 and it again has been changed into something else1 can it rise again8' ,this seems to you to be impracticable1 but not so to the ,eye which never sleeps1 for to ,it all things are laid bare4 ,in that corruption you see no distinction1 but ,he knows everything2 you1 again1 are ignorant concerning your neighbour's heart3 ,he is familiar with all4 ,since1 then1 you do not know how ,god raises from the dead1 you doubt that ,he does raise1 and will doubt that ,he knows what is in the human mind2 for neither are these things apparent to our bodily eyes4 ,if1 indeed1 in the case of the body1 matter is visible even if it be dissolved--but those conceptions are invisible--therefore1 shall ,he ,who is perfectly cognisant of invisible things not see the visible ones and not easily raise up the body8 ,no one will say so6 ,do not disbelieve in the ,resurrection1 for this disbelief is in truth a diabolical temptation1 and the devil urges it1 not only that the ,resurrection may be doubted1 but also that he may dissolve and destroy virtuous actions4 ,for if a man imagines that he is not to rise again1 and not to give an account of his works1 he will not easily be righteous1 and not being righteous1 he will thoroughly mistrust the ,resurrection4 ,each paves the way for the other3 wickedness comes from want of faith1 and want of faith from wickedness4 ,for when a conscience has burdened itself with much wickedness1 and since it is not willing to provide itself with consolation by change to a better course1 in fear and anguish at the future punishment1 it seeks to ease itself in unbelief4 ,if you say there is neither ,resurrection nor ,judgment1 another man's comment is3 #8,then ,i shall give no account of my actions'4 ,but what are ,christ's words8 ,you err1 not knowing the ,scriptures nor the power of ,god4 ,in truth1 ,god would not have worked things so great if ,he had intended not to raise us up again1 but to dissolve and annihilate us3 ,he would not have stretched the heavens above our heads1 nor the earth under our feet1 nor have made all other things for this brief period of life only4 ,but if ,he has done this for the life which now is1 what will ,he not do for the life to come8 ,if there is to be no future life1 then are we far less considered1 according to our present condition1 than those things which were called into existence for our sakes4 ,for heavens1 and earth1 and ocean1 and rivers are more abiding than we1 as also some unreasoning animals3 the crow1 the elephant1 and many others are much longer lived than we4 ,our life is short and full of labour3 it is not so with them1 but they have a long life free from despondency and care4 ,tell me1 how is this8--has ,he made the servants happier than their masters8 ,i repeat it1 do not reason in this way1 nor humble your intellect1 nor disregard the riches of ,god1 having so great a ,master4 ,it was ,god's design from the beginning to make you immortal1 but you were not willing4 ,the being with ,god1 the living a life without suffering1 or grief1 or care1 or labour1 or any other anxiety1--all this pointed to immortality4 ,adam had no need of clothes1 nor of shelter1 nor of any other protection1 but he was more like an angel1 and he had a fore-knowledge of many things to come1 and was endued with much wisdom4 ,he knew what ,god had done in secret1 as to the creation of woman1 and so he said1 ,this is bone of my bone1 and flesh of my flesh4 ,afterwards came labour1 and sweat1 and shame1 and cowardice1 and bondage3 then there was neither grief nor pain1 nor effort4 ,but he did not remain in this high state4 ,resurrection confirmed by ,signs which followed4 7,homilies on the ,new ,testament1#ab viii41 t4 iii41 p4 #hi47 ,the reason1 beloved brethren1 why we read immediately after the ,crucifixion and the ,resurrection of the wonders worked by the ,apostles is that we may have a clear and unambiguous proof of the ,resurrection4 ,you did not look upon ,him rising from the dead with your bodily eyes1 but you see ,him rising with the eyes of faith4 ,you did not look upon ,him rising with this physical eyesight of yours1 but you will see ,him rising through those signs4 ,for their manifestation will lead you to faith's contemplation4 ,hence the working of signs in ,his name was a much greater and stronger testimony than seeing ,him as ,he rose from the dead4 ,would you know how this establishes the ,resurrection more firmly than if it had been seen by all men with their bodily eyes8 ,listen with attention1 for many men make this objection and say1 #8,why1 when rising from the dead1 did ,he not show ,himself immediately to the ,jews8' ,but this argument is trifling and vain4 ,if ,he had meant to enforce faith upon them1 ,he would not have omitted to appear to all men after the ,resurrection4 ,now ,he showed that ,he did not mean to put force upon them by appearing after the ,resurrection3 in the case of ,lazarus1 ,he raised up this man1 who had been four days dead1 and was corrupt and stinking1 and ,he made him1 who was bound1 come forth before all2 and not only ,he did not induce them to believe1 but ,he provoked them to anger4 ,when they came they wished to put ,him to death on this account4 ,now1 if they were faithless when ,he raised up another1 would they not also have been mad with ,him if ,he had shown them ,himself risen from the dead8 ,if they had not been able to accomplish anything1 they would still have been guilty of impiety4 ,thus1 wishing to save them from a useless madness1 ,he concealed ,himself4 ,for ,he would have made them deserving of chastisement if ,he had appeared to them after the ,cross4 ,consequently1 to spare them1 ,he hid ,himself from their eyes1 but manifested ,himself through signs4 ,hearing ,peter say1 ,in the ,name of ,jesus ,christ arise and walk1 was not a less thing than seeing ,him rise again4 ,and that this was a great proof of the ,resurrection1 and more conducive to faith than the first1 that seeing signs taking place in ,his ,name was better able to persuade the minds of men than the sight of ,him risen is evident from what ,i am going to say4 ,christ rose and showed ,himself to the disciples4 ,yet one of their number1 ,thomas1 who was called ,didymus1 was unbelieving1 and he demanded to put his hands into the marks of the nails4 ,now1 if that disciple1 who had spent three years with ,him1 who had partaken of his ,lord's table1 witnessed great signs and wonders1 and heard his ,lord's words1 did not at first believe when he even beheld ,him risen1 until he felt the marks of the nails and of the wounds1 tell me how would the whole world have believed it if it had seen ,him risen8 ,who would say as much8 ,but ,i will give you further proof than this that signs were more persuasive than the physical sight of the risen ,lord4 ,the crowd hearing ,peter's words to the lame man1 ,in the ,name of ,jesus ,christ arise and walk1 three thousand1 and five thousand believed in ,christ2 on the other hand1 the single disciple seeing ,christ risen was unbelieving4 ,do you see that the signs much more furthered faith in the ,resurrection8 ,in presence of the one ,his own disciple doubted1 whereas in contemplating the signs even enemies were persuaded4 ,hence they were more powerful and clearer2 they attracted men and won them over to the ,resurrection4 ,and why do ,i speak of ,thomas8 ,for understand fully that neither were the other disciples persuaded by their first sight of ,jesus risen2 but condemn them not1 dear brethren4 ,if ,christ did not reproach them1 neither should you1 for the disciples saw a strange and wonderful thing2 they saw ,him rising the ,first-,born from the dead4 ,signs so great as this are wont at first to stupify1 until in process of time they take root in the souls of the faithful4 ,now1 this is what happened to the disciples4 ,whilst ,christ risen from the dead spoke to them the words1 ,peace be to you1 the ,evangelist says they were troubled and frightened1 imagining they saw a spirit1 and ,jesus said to them1 ,why are ye fearful8 ,and after that ,he showed them ,his ,hands and ,feet1 and ,he said to them1 whom joy and wonder made unbelieving1 ,have you anything to eat8 wishing to convince them through these material things of the ,resurrection4 #8,do neither ,my ,side nor ,my ,wounds persuade you1 then let even food persuade you4' ,that you may clearly understand that ,he said1 ,have you anything to eat here8 in order to show them they beheld not a vision1 nor a spirit1 nor a phantom1 but a true and substantial resurrection1 consider how ,peter is convinced of it in this very way4 ,for in saying that ,god had raised ,him from the dead and had given ,him to appear in a glorious form to us ,his preordained witnesses1 he added1 as a proof of the ,resurrection3 we who ate and drank with ,him4 ,this was why whenever ,christ raised anyone from the dead1 in order to prove the ,resurrection1 ,he said3 ,give him to eat4 ,when1 therefore1 you hear that ,he offered ,himself to them in the body during forty days1 appearing to them and living with them1 understand ,his reason for eating with them4 ,it was not that ,he required food1 but ,he wished to strengthen the weakness of the disciples2 whence it is plain that the signs and wonders of the ,apostles were the greatest proof of the ,resurrection4 ,therefore1 ,his own words were3 ,amen1 ,amen1 ,i say to you1 he who believeth in ,me shall do the works which ,i do1 and greater works than ,i do4 ,for since the ,cross coming between had scandalised many1 ,he required even greater signs after it4 ,if1 indeed1 ,christ in ending ,his life had remained in death and the tomb1 and had not risen1 as the ,jews pretend1 nor ascended into heaven1 not only were greater signs not required to come after the cross1 but even the former ones should have been blotted out4 ,follow my argument attentively1 as what ,i have said is an irrefutable proof of the ,resurrection1 and therefore ,i repeat it4 ,first1 ,christ did wonders1 ,he raised the dead and cleansed lepers1 and cast out devils3 after this ,he was crucified1 and1 as the lawless ,jews assert1 ,he did not rise from the dead4 ,now1 how are we to answer them8 ,that if ,he did not rise1 how after this did greater signs take place in ,his ,name8 ,no living man at his death ever worked greater wonders after it1 but in this case they were greater after it1 both in manner and in matter4 ,they were greater in matter1 for never had the shadow of ,christ raised from the dead1 yet the shadows of the ,apostles did many things of this kind4 ,and they were greater in manner when at ,his command signs took place2 but after the crucifixion ,his servants1 using ,his awful and all-holy ,name1 did greater and more wonderful things1 so that their power shone forth more conspicuously than ,his4 ,for it was much more striking that another should do these things by invoking ,his ,name than that ,he should command them to be done4 ,see you1 dear brethren1 how the signs of the ,apostles after ,christ's ,resurrection were greater both in manner and in matter8 ,therefore1 the proof of the ,resurrection is irrefutable4 ,as ,i was saying1 and now repeat1 if ,christ had died and not risen again1 wonders also should have ceased and been extinguished3 now1 not only were they not quenched1 but they became more evident and more glorious after these things4 ,and if ,christ had not risen1 others would not have worked signs so great in ,his ,name4 ,one and the same power did wonders both before and after the ,cross1 first through ,himself and afterwards through ,his disciples2 but the greater and more wonderful signs took place after the ,cross in order that the proof of the ,resurrection might be the clearer and more renowned4 #8,and how1' the unbeliever asks1 #8is it certain that signs did take place8' #8,how is it certain that ,christ was crucified8' #8,from ,holy ,scripture1' you answer4 ,and it is also evident from ,holy ,scripture both that signs took place then and that ,christ was crucified1 for they say one and the other4 ,and if the adversary assert that the ,apostles did no signs1 he shows their power and divine grace to have been the greater1 inasmuch as without wonders they were able to win such a world to the service of ,god4#ac ,for this is the greatest sign and the crowning wonder of all1 that the lowly1 and poor1 and despised1 and ignorant1 and unlearned1 and needy1 twelve men in number1 seem without signs to drag in their train cities so great1 and races and peoples1 kings1 tyrants1 philosophers1 and orators1 and1 so to speak1 the whole world4 ,would you like to see signs taking place now8 ,then ,i will show you signs more striking than the former ones--not one dead man raised to life1 not one blind man restored to sight1 but the whole world freed from the darkness of error2 not one leper cleansed1 but entire nations washed from the leprosy of sin and purified through baptism to regeneration4 ,what greater signs than these would you have1 ,o man1 contemplating so radical a change over the face of the earth8 ,would you know how ,christ restored sight to the world8 ,men began by looking at wood and stone1 not as wood and stone1 but were so blinded as to invoke material things as gods3 now1 however1 that they have seen what wood is and what stone is1 they believe what ,god is1 for that high and blessed nature is contemplated by faith alone4 ,would you have another sign of the ,resurrection8 ,you will find it in the knowledge of the disciples1 which was increased after the ,resurrection4 ,for it is admitted by all that one who is well-disposed towards a living man thinks no more of him when he is dead1 but if he dislikes the living man1 and if he deserts him whilst present1 much more will he forget him when dead4 ,hence1 no one who neglected a friend and counsellor when living will make much of him when dead1 especially when he finds a thousand dangers threatening himself if he should be so minded4 ,yet1 what took place in the case of no other man did take place with ,christ and ,his ,apostles and those who had denied and forsaken ,him during ,his life1 who had left ,him when apprehended1 and turned their backs upon ,him after numberless reproaches1 made so much of the ,cross1 as to give up their own lives for their testimony and for their faith in ,him4 ,if ,christ did not die and did not rise again1 what reason was there that those who had fled from ,him when living1 on account of impending danger1 should have encountered a thousand dangers for ,him when dead8 ,now they all fled from ,him1 and ,peter1 besides1 denied ,him thrice with an oath1 and he who denied ,him thrice with an oath1 and was frightened at a poor maid-servant1 after ,his death1 wishing to persuade us through their acts that he had seen ,him risen1 became so thoroughly changed that he defied all the people1 and went out into the midst of the ,jews and proclaimed that ,he ,who was crucified and buried had risen from the dead on the third day1 and had ascended into heaven1 and that he himself feared no evil4 ,whence came this courage of his8 ,whence1 if not from his conviction of the ,resurrection8 ,for since he had seen ,christ1 and spoken with ,him1 and had heard future things foretold1 risking the rest of his life as if for a living man1 he so confronted all adverse things that he took fresh strength and courage1 so as to die for ,him1 and to be crucified with his head downwards4 ,therefore when you see greater signs taking place1 and the disciples showing more feeling for ,him ,whom they at first deserted1 and a bolder fearlessness1 and the change in morals becoming everywhere more marked1 and bringing everything into a secure and happy state1 learn through practical experience that the personal history of ,christ did not stop at the death of ,christ1 but a ,resurrection received ,him1 and ,he lives and remains immutably the crucified ,god for ever4 ,if ,he had not risen and were not living1 the disciples would not have worked greater wonders than had taken place before the ,cross4 ,then the disciples even had left ,him3 now the whole world seeks ,him out1 and not ,peter alone1 but thousands of others2 and after ,peter many more1 who never saw ,him1 have given up their lives for ,him4 ,they have lost their heads and suffered numberless evils in order to maintain a pure and entire belief in ,him until their death4 ,how then could a dead man lying in his tomb1 as you say1 ,o ,jew1 have shown forth so great a strength and power even in those coming after ,him1 persuading them to adore ,him alone1 and to be willing to endure and suffer anything rather than to give up their faith in ,him8 ,do you not see this clear proof of the ,resurrection in every particular8 ,through the signs then and now1 through the affection of the disciples then and now1 through the perils in which believers passed their lives8 ,would you see ,his enemies too fearing ,his strength and ,his power1 and in much greater straits after ,his crucifixion8 ,give your minds1 then1 to this also4 ,the ,jews seeing the courage of ,peter and ,john1 the ,scripture says1 and considering that they were ignorant and untaught men1 wondered and were dismayed1 not that they were illiterate1 but that1 being illiterate1 they got the better of all the wise1 and seeing the man who had been healed standing with them1 they could say nothing against it1 although before this they had had something to say against it when they saw signs taking place4 ,now1 why had they nothing to say then8 ,the invisible power of the ,crucified had sealed their tongues4 ,he it was ,who had silenced their mouths and put down their boldness1 so that they stood there1 and could not gainsay them4 ,and when they did speak1 see how they admit their own cowardice4 ,would you draw down upon us the blood of this man8 ,for if ,he be a mere man1 why fear ,his blood8 ,how many prophets have you removed1 ,o ,jew1 how many just have you slain1 and have you feared the blood of any one of them8 ,why1 then1 did you fear in this case8 ,the ,crucified awed their conscience2 and not being able to conceal their struggle1 they reveal their own weakness towards their enemies in spite of themselves4 ,and when they crucified ,him1 they cried out1 saying1 ,his blood be upon us and upon our children4 ,thus did they despise ,his blood4 ,but after the ,cross1 seeing ,his power shine forth1 they are afraid and distressed1 and say1 ,would you draw down the blood of this man upon us8 ,if indeed he was a deceiver1 and impious1 as you false ,jews say1 why did you fear ,his blood8 ,if ,he were this you should have prided yourselves on putting ,him to death1 but because ,he was not this1 therefore1 are you in fear4 ,do you see how everywhere ,his enemies are distressed and afraid8 ,do you see their anguish8 ,learn1 too1 the kindness of the ,crucified4 ,they said1 ,his blood be upon us and upon our children4 ,not so ,christ1 but1 supplicating the ,father1 ,he said1 ,father1 forgive them1 for they know not what they do4 ,for1 if ,his blood had indeed fallen upon them and upon their children1 the ,apostles would not have been made out of their children2 neither three thousand nor five thousand would have believed on the spot4 ,see you how barbarous and cruel as they were towards their descendants1 they ignored even nature itself1 whilst ,god was more loving than all fathers put together and tenderer than any mother8 ,still ,his blood was upon them and upon their children1 though not upon all their children1 but on those alone who emulated the impiety and unrighteousness of their fathers4 ,those alone were liable to the evils who were sons1 not according to nature1 but through their own foolish choice4 ,look with me at another side of the goodness and lovingness of ,god4 ,he did not at once let the chastisement and penalty fall upon them1 but ,he allowed forty years and more to pass after the ,cross4 ,our ,lord ,himself was crucified under ,tiberius1 and their city was destroyed under ,vespasian and ,titus4 ,now1 why did ,he allow so long a time to elapse after these things8 ,because ,he wished to give them time for repentance1 so that they might put off their iniquities and be quit of their crimes4 ,as1 having a respite for conversion1 they remained in their impenitence1 ,he at last inflicted punishment upon them1 and1 destroying their city1 sent them out wanderers over the face of the earth4 ,and this ,he did through love4 ,he dispersed them that they might everywhere see that ,christ ,whom they had crucified adored1 and that1 seeing ,him adored by all1 they might learn ,his power and acknowledge their own exceeding wickedness1 and in acknowledging it might come to the truth4 ,and indeed their humiliation became a teaching to them and their chastisement a remedy1 for1 if they had remained in the country of the ,jews1 they would not have recognised the truth of the prophets4 ,what had the prophets said8 ,ask of me and ,i will give you the gentiles for your inheritance and the ends of the earth as your possession4 ,thus it behoved them to go out to the ends of the earth that they might see with their own eyes that ,christ reigns even there4 ,again1 another prophet says1 ,each one shall adore ,him from his own place4 ,therefore it was necessary that they should be dispersed into every corner of the earth1 that with their very eyes they might see every man adoring ,him from his own place4 ,again1 another says1 ,the earth shall be filled with the knowledge of the ,lord as the waters cover the sea4 ,therefore1 it was fitting that they should go forth unto all the earth1 that they might see it all filled with the knowledge of ,god1 and seas1 that is1 these spiritual churches1 with ,his fear4 ,on this account ,god dispersed them throughout the earth4 ,if they had established themselves in ,juda1 they would not have known these things4 ,he wishes too that they should experience with their eyes both the truth of the prophets and ,his own power1 so that1 if they be right-minded1 they may be thus led to the truth1 whilst1 if they follow impiety1 they may have no excuse in the terrible day of judgment4 ,therefore1 ,god dispersed them over the earth that we too may draw profit hence1 that1 seeing the prophecies concerning their dispersion and the destruction of ,jerusalem1 which ,daniel1 in recalling the abomination of desolation1 and ,malachias1 in saying1 ,the gates shall be shut in you1 and ,david and ,isaias and many other prophets have foretold1 and how those are chastised who did not receive their ,lord1 cut off from their national liberty1 from all their domestic ties and hereditary customs1 may understand the power which accomplishes and works these things1 and that enemies may see ,his strength through our gain4 ,may we indeed learn through their chastisement ,his infinite kindness and power1 and may we be constant in giving ,him praise1 so that we may arrive at eternal and unspeakable goods by the grace and goodness of ,our ,lord ,jesus ,christ1 to ,whom1 with the ,father and the ,son1 be honour and power1 now and for ever4 ,amen4 ,,part ,,ii4 ,,the ,,king',s ,,house4 8,thou art ,peter40 7,homilies on ,st4 ,matthew1 liv41 vol4 ii41 p4 #ajh47 444 ,thou art ,simon the son of ,jona3 thou shalt be called ,cephas4 ,since thou hast proclaimed ,my ,father1 ,he says1 so will ,i name thy father to thee3 which was almost saying1 #8,as thou art the son of ,jona1 so am ,i the ,son of ,my ,father'4 ,for it was superfluous to say1 #8,thou art the son of ,jona'2 but as ,he had spoken of the ,son of ,god1 in order to show that as ,peter is the son of ,jona so ,he is the ,son of ,god1 of the same substance as the ,begetter1 ,he added further3 ,and ,i say to thee thou art ,peter1 and upon this rock ,i will build ,my ,church--that is1 on the faith of this confession4 ,then ,he shows him many men who are ready to believe1 and ,he strengthens ,peter's will and makes him pastor4 ,and the gates of hell shall not prevail against it4 #8,if they shall not prevail against it1 how much less against ,me4 ,so be not troubled1 for thou art soon to hear that ,i am to be betrayed and crucified4' ,he goes on to speak of another honour3 ,and ,i will give thee the keys of the kingdom of heaven4 ,what does ,and ,i will give thee signify8 ,as the ,father gave thee to know ,me1 so do ,i also give it to thee4 ,he did not say3 #8,i will invoke the ,father1' although the power shown forth was so great and the gift was so unutterably magnificent1 but ,i will give thee4 ,tell me what hast ,thou given8 ,the keys of the kingdom of heaven1 that whatsoever thou dost bind on earth shall be bound in heaven1 and whatsoever thou dost loose on earth shall be loosed in heaven4 ,how1 then1 was it not ,his to give to sit on ,his right and on ,his left ,who said1 ,i will give8 ,do you see how ,he leads ,peter up to the most ineffable knowledge1 how ,he reveals ,himself1 and shows ,himself to be the ,son of ,god1 through that double promise8 ,for that which belongs only to ,god1 namely1 the remission of sins1 the setting up of an immutable ,church in the midst of waves1 and making a fisherman more enduring than the hardest rock1 with the whole world against him1 these are the things which ,he promises to give1 as the ,father said to ,jeremias3 ,i have made thee a pillar of iron and a wall of brass2 but ,jeremias was commissioned for one people1 whilst ,peter is charged with the whole universe4 ,i would ask those who wish to depreciate the dignity of the ,son1 which were the greater gifts to ,peter1 those of the ,father or those of the ,son8 ,the ,father vouchsafed to ,peter the manifestation of the ,son1 but the ,son's gift it was to make known that manifestation of the ,father and of ,himself throughout all the world1 and ,he entrusted to a mortal man authority over the whole kingdom of heaven1 giving those keys to him who propagated the ,church in all parts of the earth and showed it forth more powerful than heaven4 ,for heaven and earth shall pass away1 but ,my words shall not pass away4 ,how1 then1 was the ,giver of such gifts1 the ,worker of such triumphs1 in any way less than the ,father8 ,i speak of them1 not separating the works of the ,father from the ,son1 for all things were made through ,him1 and without ,him nothing was made1 but in order to silence the shameless tongue of those who would so venture4 ,consider the authority which ,he manifests here throughout all ,he says4 ,i say to thee1 thou art ,peter3 ,i will build ,my ,church3 ,i will give thee the keys of the kingdom of heaven4 ,and at the time when ,he said these things1 ,he charged them to tell no man that ,he was the ,christ4 ,why did ,he thus charge them8 ,that when those who took scandal were removed1 the work of the ,cross over1 and all ,his other sufferings completed1 when there was no man left to disturb or trouble the faith of the multitude in ,him1 ,his worship1 undefiled and immutable1 might be grafted on the minds of those who listened4 ,for it was clear that ,his power had not yet shone forth4 ,on this account ,he willed to be preached by them at a time when the unerring truth of deeds and the strength of things accomplished should support the testimony of the ,apostles4 ,for there was a difference between seeing ,him1 now working wonders in ,palestine1 now despised1 now driven about 7more especially at the time when the ,cross was about to follow the wonders accomplished71 and seeing ,him adored and trusted by the whole world1 ,his former suffering no more4 ,this is why ,he enjoined them to tell no man4 ,for that which has once been rooted and is then torn up1 would with difficulty1 if planted again1 be received by the many1 but that which has once been secured1 and which remains immutable1 and is not threatened from any quarter1 is in easy progress and gives good promise of growth4 ,if1 indeed1 those who enjoyed many signs1 and who took part in these ineffable mysteries1 were scandalised by merely being told of the ,cross1 and not those only1 but ,peter too1 the head of all1#ad consider what the multitude were likely to suffer when they learnt that ,he was the ,son of ,god1 and saw ,him spit upon and crucified1 and yet did not know the sacred nature of these high mysteries1 and had not received the ,holy ,ghost4 ,if ,he said even to the disciples1 ,i have many things to say to you1 but you cannot bear them now1 how much more would the rest of the people have fallen if ,he had revealed to them the secret of these hidden things before the due time4 ,on this account1 then1 ,he orders them to be silent4 ,and that you may see how much there was to be learnt after these things to complete the teaching1 when those who offered scandal were removed1 consider the behaviour of ,peter1 the chief of all4 ,for this very ,peter1 after wonders so great1 showed himself weak enough to deny ,our ,lord and to fear a poor maid-servant4 ,then1 when the crucifixion was accomplished1 and he had received clear proof of the resurrection1 and there remained nothing to scandalise or terrify him1 he embraced the unspeakable teaching of the ,spirit in order to leap with greater eagerness than a lion upon the ,jewish people1 although he was threatened by a thousand dangers and deaths4 ,it was reasonable1 therefore1 that ,he bade them not to tell the multitude before the ,cross1 since ,he did not venture to impart everything before the ,cross even to those who were to teach4 ,i have many things to say1 but you cannot bear them now4 ,and they were ignorant concerning many things spoken by ,him which ,he did not clearly explain before the ,cross4 ,but when ,he rose from the dead1 then they came to a knowledge of some of the things which ,he had said4 8,peter ,rose ,up40 7,homilies on ,acts of ,apostles1 ,benedictine ,edition1 iii41 tom4 ix41 p4 #bc47 ,and in those days ,peter rose up in the midst of the disciples and said4 ,as one eager and as entrusted by ,christ with the flock1 and as the first of the choir1 he ever first begins to speak4 ,and the number of names together was1 he says1 about a hundred and twenty4 ,men and brethren1 this ,scripture must needs have been fulfilled1 which the ,holy ,ghost spake before4 ,why then did he not singly ask of ,christ to give him some one in the place of ,judas8 ,and why do they not make the election of themselves8 ,peter had now become better than his old self4 ,this is what we may say on the subject4 ,we will give two reasons why their asking for one to fill up their band was no chance but a matter of revelation3 the first1 that they were engaged about other things2 the second1 that this was the greatest proof of ,christ's presence with them4 ,for being absent ,he made the election as ,he would have done if present4 ,and this was no small matter of consolation4 ,but observe ,peter doing this with common consent2 nothing authoritatively1 nothing arbitrarily4 ,and he did not say simply thus3 #8,instead of ,judas we elect this man1' but consoling them about what had passed1 see how he manages his discourse4 ,for what had happened had caused no small distress4 ,and do not wonder at this4 ,for if many at present twist about this fact1 what may we expect that they said8 ,men and brethren1 he says3 if the ,lord called them brethren1 how much more he8444 ,this is why he began by saying1 ,men and brethren1 we must choose one of us4 ,he commits the judgment to the multitude1 both to invest with respect those who were chosen1 and to escape himself odium from the rest4444 ,what1 then1 might not ,peter himself have elected8 ,certainly4 ,but he does not do so1 that he might not seem partial4 ,moreover1 he had not as yet received the ,spirit4 ,and they appointed two1 ,joseph that is called ,barsabas and ,matthias4 ,he did not appoint them1 but all4 ,he introduced the matter1 showing that it was not even his own1 but from above1 according to prophecy4 ,so that he was an interpreter1 not a master4 ,built upon the ,rock4 7,homily before he went into exile1#ae tom4 iii41 p4 #dae47 ,numerous are the waves1 and great the tossing of the sea1 but we have no fear of going down1 for we stand upon the rock4 ,let the ocean rage as it will1 it is powerless to break the rock4 ,let the waves roll1 they cannot sink the bark of ,jesus4 ,tell me1 what should we fear8 ,death8 ,to me to live is ,christ and to die gain4 ,is it exile perchance8 ,the earth is the ,lord's1 and the fulness of it4 ,is it confiscation of property8 ,we brought nothing with us into the world1 and it is clear that we can take nothing away with us4 ,i despise what the world fears1 and hold its good things in derision4 ,i do not fear poverty1 nor do ,i desire riches4 ,i am not afraid of death2 ,i do not pray to live1 if it be not for your good4 ,this is why ,i speak of what is now taking place1 and exhort your charity to be of good cheer4 ,for no man shall be able to separate us4 ,no man can part that which ,god has joined together4 ,if1 speaking of man and wife1 ,he says3 ,on this account a man shall leave his father and his mother and shall cleave to his wife1 and the two shall be one flesh2 for that which ,god has joined together man shall not separate2 if you cannot dissolve marriage1 how much less shall you be able to break up the ,church of ,god4 ,you may fight her1 you will not be able to harm the object of your attack4 #8,but whilst you make me more illustrious1 you are undermining your own strength by fighting against me4' ,it is hard for you to kick against a sharp goad4 ,you do not take the edge off it1 but you make your own feet bloody2 and the waves do not break through the rock1 but are dissolved in foam4 ,there is nothing more powerful than the ,church1 ,o man2 give up fighting her1 lest she overpower your strength4 ,wage not war against heaven4 ,if you fight a man1 you conquer or are conquered4 ,but if you fight the ,church1 you cannot conquer4 ,for ,god is stronger than all4 ,do we provoke the ,lord to jealousy8 ,are we stronger than ,he8 ,who will venture to subvert the order which ,god has established8 ,you know not ,his power4 ,he looks down upon the earth and causes it to tremble4 ,he commands1 and that which was shaken becomes firm4 ,if ,he can establish in peace a city torn by factions1 how much more is ,he able to establish the ,church6 ,the ,church is stronger than heaven4 ,heaven and earth shall pass away1 but ,my words shall not pass away4 ,what words8 ,thou art ,peter1 and upon this rock ,i will build ,my ,church1 and the gates of hell shall not prevail against it4 ,if you distrust words1 believe in facts4 ,how many tyrants have wished to get the better of the ,church6 ,how many frying-pans1 and furnaces1 and fangs of wild animals1 and sharp swords have there not been6 ,yet they have not succeeded4 ,where are the oppressors8 ,silence and oblivion have passed over them4 ,but where is the ,church8 ,it is more dazzling than the sun4 ,their deeds are no more1 hers are immortal4 ,now1 if being few they were not conquered1 how will you get the better of them1 now that the world is filled with the service of ,god8 ,heaven and earth shall pass away1 but ,my word shall not pass2 and with good reason4 ,the ,church is more pleasing to ,god than heaven2 ,he did not take a body from heaven1 but ,he did take flesh of the ,church4#af ,heaven is made for the ,church1 not the ,church for heaven4 ,be not disturbed by anything which has taken place4 ,gain me the grace of an immutable faith4 ,see you not ,peter walking upon the waters1 beginning to doubt and being on the point of drowning1 not through the surging waves1 but through the weakness of his faith8 ,did we come here by vote of man8 ,did a man bring us in1 that a man might displace us8 ,i say this1 not out of pride1 nor to boast--,god forbid6--but wishing to give courage to what is faint in you4 ,since the city has become quiet1 the devil aimed at disturbing the ,church4 ,wretched and most wicked demon1 you could not master walls1 and do you think to shake the ,church8 ,is the ,church made up of walls8 ,the ,church is in the multitude of the faithful4 ,what an array of immutable pillars1 not clasped by iron1 but bound by faith6 ,i say not that so vast a multitude is more ardent than fire1 but if it consisted of one1 you would not overcome that one4 ,you know what wounds the martyrs inflicted on you4 ,many a time a tender maiden has been brought into court2 she was softer than wax1 and she became harder than a rock4 ,you tore her sides1 yet you took not her faith4 ,the flesh languished whilst the strength of faith was not weakened3 the body was being spent1 the spirit was renewed3 the physical frame was perishing1 yet piety endured4 ,you have not conquered a single woman1 and do you hope to conquer so numerous a people8 ,do you not hear the ,lord saying1 ,wherever two or three are gathered together in ,my name1 there ,i am in the midst of them4 ,where is not this people whom charity binds8 ,i have a proof of it4 ,am ,i in good heart by my own strength8 ,i hold ,his written word4 ,this is my staff1 this is my courage1 this is to me a calm harbour4 ,even if the world be troubled1 ,i hold that written word2 ,i look up to those words1 they are a wall of strength to me4 ,what are they8 ,i am with you always until the consummation of the world4 ,christ is with me1 what shall ,i fear8 ,if waves are raging against me1 and the fountains of the deep and the passions of princes1 all these things are more insignificant than a cobweb4 ,and if it were not for your charity1 ,i would not refuse to depart to-morrow1 for ,i always say1 #8,lord1 may ,thy will be done'2 not what this man or that man wishes1 but as ,thou wilt4 ,this is my tower of defence1 this is my immutable rock1 this is my sure staff4 ,if this be ,god's will1 so be it4 ,if ,he wish me to remain here1 ,i am grateful to ,him4 ,wherever it may be1 ,i give ,him thanks4 ,the ,priest a ,man1 not an ,angel4 7,homily on ,peter and ,elias1 ,benedictine ,edition1 tom4 ii41 p4 #gcj47 ,why is it that so few are here to day8 ,we commemorate the martyrs1 and no one comes2 the distance has made man soft1 or rather not the distance1 but their softness has been the impediment4 ,just as nothing can hinder readiness and alertness of will1 so everything serves as a hindrance to an irresolute and desponding man4 ,the martyrs shed their blood for the truth3 can you not make light even of a long way8 ,they laid down their head for ,christ3 will you not even come out of the city for your ,lord8 ,he died for you1 and are you lukewarm in ,his service8 ,you are commemorating the martyrs1 and are you discouraged and remiss8 ,you should come and see the devil humbled1 and the martyr triumphing1 ,god glorified1 and the ,church crowned4 ,what is your excuse8 #8,i am a sinner and ,i cannot come4' ,that is the very reason why you should come so that you may not be quite lost4 ,tell me what man is without sin8 ,this is why there is a sacrifice1 and a ,church1 and prayer1 and fasting4 ,because the soul has many wounds1 therefore remedies have been devised for them1 and for every single wound of the soul a corresponding medicine has been prepared4 ,you have the ,church offering sacrifices1 the prayers of the fathers1 the administration of the ,holy ,spirit1 the memory of the martyrs1 the assembly of the faithful1 and many things of the kind which have power to recall you from iniquity unto justice4 ,if you do not come to invoke the martyrs1 what excuse have you got8444 ,you say1 #8,i am a sinner and cannot come'4 ,because you are a sinner1 come4 ,or do you not know that those very men who stand before the altar have contracted sins8 ,they are clothed in flesh and blood1 yet we do not refuse to teach when we cast our eyes on the ocean of ,god's goodness4 ,if you enter in1 you have not this against you1 for you are subject to teaching4 ,as for us1 the higher our dignity1 the greater is our guilt4 ,it is one thing for the man1 who is subject to teaching1 to sin1 and another for the teacher4 ,nevertheless1 we do not refuse to impart discipline1 or fall into negligence under pretext of humility4 ,it was a divine ordering that priests themselves should fall into sin4 ,now listen to what ,i mean4 ,if the teachers themselves1 if priests had not sinned and been subjected to the ordinary passions of life1 they would have become inhuman and relentless towards others4 ,therefore1 ,he designed that priests1 too1 and rulers should be under the dominion of their feelings1 so that from what they themselves experience they should extend pardon to others4 ,god has always pursued this course1 not only now but of old3 ,he allowed those to whom ,he was going to entrust ,his ,church and ,his people to fall into sin1 so that on account of their own shortcomings they might become merciful to others4 ,if they had not sinned1 they would not have made a single excuse for sinners1 but1 wholly merciless1 would have excluded all from the ,church4 ,let me show you by an example that it is so1 and that ,i do not speak from conjecture4 ,peter was to be entrusted with the keys of heaven and with the multitude of the people4 ,for what were the ,lord's words to him8 ,whatsoever thou shalt bind on earth shall be bound in heaven1 and whatsoever thou shalt loose on earth shall be loosed in heaven4 ,for ,peter was somewhat severe1 and if he had been faultless how would he have excused his disciples8 ,this was why the ,divine ,goodness brought about a certain fall on his part1 that from what he himself experienced1 he might become kind to others4 ,and consider the man who is allowed to fall into sin1--,peter1 the chief of the ,apostles1 the irremovable foundation1 the immutable rock1 the leader of the ,church1 the sure harbour1 the invincible pillar4 ,peter it was who had said to ,christ1 ,even if ,i should die with ,thee ,i will not desert ,thee2 ,peter who had confessed the truth by divine revelation3 ,thou art ,christ the ,son of the living ,god3 this ,peter going in on the night of ,christ's betrayal and standing by the fire to warm himself1 a certain maid-servant went up to him and said1 ,yesterday thou wert with this man1 and ,peter answered1 ,i know not the man4 ,just before he had said1 ,even if ,i should die with ,thee2 now he denies ,him and says1 ,i know not the man4 ,o ,peter6 is this thy promise8 ,thou hast not endured torments nor stripes1 but at a single word from a maid-servant--thou hast denied4 ,wilt thou deny1 ,peter8 ,as yet there are neither torments1 nor stripes1 nor blows1 nor angry passions1 nor princes1 nor outstretched swords1 neither edicts1 nor threatening emperors1 nor sentence to death1 neither prisons1 nor precipices1 nor seas4 ,there are none of these things1 yet thou hast already denied ,him3 ,i know not the man4 ,again the maid said to him1 ,yesterday thou wert with this man4 ,and he answered her3 ,i know not the man4 ,who is making thee deny8 ,no one in authority1 but a woman1 and she a poor doorkeeper1 a captive unworthy of an answer3 at her word thou deniest6 ,this is wonderful indeed6 ,a maid-servant1 a harlot going up to ,peter disturbed his faith4 ,peter1 the pillar1 suffered no temptation3 she only opened her mouth and that pillar was shaken1 that bulwark was moved4 ,what seest thou before thee1 ,peter1 whilst thou deniest8 ,a miserable maid-servant1 a wretched doorkeeper4 ,this is what thou seest1 and dost thou deny8 ,now for the third time she says3 ,yesterday thou too wert with this man1 and he denied for the third time4 ,and ,jesus looking at him1 recalled his own words to his mind1 and he began to weep tears of contrition for his sin4 ,still ,jesus pardoned him1 knowing that as a man he had had a human weakness4 ,but as ,i have said1 on this account ,he was about to entrust him with a whole people1 so that1 not being hard or without sin1 he might not be without mercy for his own brethren4 ,he fell into sin1 that1 considering his own fault and his ,lord's pardon1 he also might extend a merciful forgiveness to others1 which1 according to divine dispensation should reconcile them to ,god4 ,he who was to be entrusted with the ,church was allowed to sin2 the pillar of the churches1 the harbour of faith1 ,peter the teacher of the world1 was allowed to sin in order that his forgiveness might become the basis of mercy for others4 ,why do ,i say these things8 ,because we priests who sit upon a throne and teach are fettered by sins4 ,this is why neither angel nor archangel has been entrusted with the priesthood1 for they are without sin1 in order that they should not through severity at once strike down sinners amongst the people4 ,a man born of man was entrusted with this throne1 a man held subject himself to pleasure and to sin1 so that in receiving a sinner1 mindful of his own failings1 he might be gentler to that sinner4 ,for if the priest were an angel and were to receive a dissolute man1 he would kill him on the spot1 not being acquainted with this passion4 ,on this account if an angel had the sacerdotal authority1 he would not teach1 but he would kill the man in anger through his not being an angel3 for this reason it was a man with the knowledge and experience of his own faults1 that he might pardon sinners1 and not be moved by anger1 that the ,church might not be vacant through the ,synagogue4 ,the ,authority of the ,priest4 7,on the ,priesthood1#ag b4 iii41 c4 iv41 p4 #bd47 ,the priesthood performs its functions on earth but ranks with heavenly things4 ,and indeed most rightly1 for neither man1 nor angel1 nor archangel1 nor any other created power has ordained this series of actions1 but the ,paraclete ,himself1 and ,he it is ,who has inspired those still in the flesh to represent visibly the ministry of angels4 ,therefore1 since the priest stands in the very heavens in the midst of those powers1 he should be as pure as they4 ,the ordinances before the law of grace1 such as bells and fringes1 and precious stones on the breast1 those on the shoulders1 the mitre1 the girdle1 the long garment1 the gold plate1 the holy of holies1 the intense quiet of the holy place1 were awful and sacred1 but if anyone would examine those of the law of grace1 he would find the former terrible ordinances were as nothing1 and that what was then said concerning the law was in this also true1 that even that which was glorious in this part was not glorified by reason of the glory that excelleth4 ,for when you see the ,lord sacrificed and lying before you1 and the priest standing over the sacrifice making supplication1 and all present dyed in the precious ,blood1 do you feel as if you were still amongst men and on earth1 and not rather transported straight into heaven8 ,casting aside from your mind every carnal thought1 do you not consider the things of heaven with a naked soul and a pure heart8 ,oh1 what a wonder this is6 ,what man-loving kindness of ,god6 ,he ,who is sitting with the ,father above is received in that hour into the hands of all men4 ,and ,he gives ,himself to those who wish to hold ,him to their hearts in close embrace1 and all do this through their eyes4 ,now would these things appear to you worthy of contempt1 as if a man could possibly feel anger against them8 ,would you like to realise the surpassing sacredness of this holy place through another wonder8 ,picture ,elias to yourselves1 an immense crowd surrounding him1 the sacrifice lying upon stones1 all men holding their breath1 and the prophet alone in prayer1 then fire coming swiftly from heaven upon the offering4 ,this is a marvel which is most awe-inspiring4 ,pass on from this to the rites which are now being carried out1 and you will see not marvels alone but things beyond awe itself4 ,for the priest is standing there1 not bringing down fire but the ,holy ,spirit3 and he makes a long prayer of supplication1 not that fire from above may consume the offering1 but in order that grace1 coming down upon the sacrifice1 may through it enkindle all souls1 and make them purer than silver purified in the fire4 ,now1 such being this most tremendous rite1 who that is not utterly mad and out of his mind will be able to show contempt for it8 ,do you not know that never could soul of man have borne that fire of the sacrifice1 but all would have been consumed if it had not been for an abundant assistance of ,god's grace8 ,if1 indeed1 anyone would consider what a great thing it is for a man still clothed in flesh and blood to be able to approach nearer to that high and perfect nature1 he would then clearly see what honour the grace of the ,spirit has vouchsafed to confer upon the priest4 ,for through his ministry both these things are accomplished and other things which1 in regard to our dignity and salvation1 are in no way inferior4 ,dwellers on the earth1 sojourners here1 are entrusted with the things of heaven1 and have received an authority which ,god has given neither to angels nor to archangels4 ,not to them are those words said3 ,whatsoever you shall bind on earth shall be bound in heaven1 and whatsoever you shall loose shall be loosed4 ,it is true that those in power on earth have authority to bind1 but in the case of bodies only3 now that chain affects the soul1 and penetrates into heaven1 so that whatsoever the priest does here below1 ,god ratifies it above2 the ,lord of all sanctions the action of ,his servants4 ,what indeed did ,he give to them if not all authority in heaven8 ,whose sins1 ,he says1 you shall forgive they are forgiven1 and whose sins you shall retain they are retained4 ,what could be greater than this authority8 ,the ,father has given all judgment to the ,son3 now ,i see them set over all judgment by the ,son as if they were already in heaven1 and had passed beyond nature1 and had thrown off our passions also1 to so great an authority have they been raised4 ,thus1 if a king entrusts to one of his subjects power to throw into prison those whom he chooses1 and to release them1 that man will be an object of singular distinction to all4 ,he who receives from ,god an authority greater in proportion as heaven surpasses earth and souls bodies1 has seemed to some to be favoured with an honour so small as to make it credible that some one might look down upon the gift of men so trusted4 ,god forbid such unreason1 for it is a consummate unreason to despise so exalted an authority1 without which we can arrive neither at salvation nor at the promised goods4 ,if a man cannot enter into the kingdom of heaven unless he be born again of water and the ,spirit1 and if he who does not eat the ,flesh of ,christ and does not drink ,his ,blood shall have no part in eternal life1 and all these things are brought about by no one else1 but only by those sacred hands1 those of the priest1 ,i mean1 how without them will it be possible for a man either to escape hell-fire or to reach the crowns which are laid up for us8 ,for priests are those who have been trusted with throes of the ,spirit1 and they generate through baptism3 through them we put on ,christ and unite ourselves to the ,son of ,god1 and become members of that august ,head4 ,hence they might justly be held by us in greater veneration than not rulers and kings only1 but than our own fathers4 ,these have generated us by ties of the flesh and of inclination3 priests are the authors of our birth from ,god1 of that blessed regeneration of our true liberty1 and of our adoption according to grace4 ,priests amongst the ,jews had power to cleanse the leprosy of the body1 or rather not at all to cleanse it1 but only to proclaim who were cleansed1 and you know how sought after the priestly office then was4 ,now these have received power with regard to1 not the leprosy of the body1 but impurity of the soul1 not to examine it when cleansed but to entirely effect the cleansing4 ,hence1 those who hold them in contempt would be under a worse curse and would deserve a greater chastisement than ,dathan and his companions4 ,the latter1 indeed1 even if they claimed an authority which did not belong to them1 were still impressed with its being something extraordinary1 and showed this by desiring it with great warmth2 but the former1 since a better order has been brought about and divine worship has received so wonderful an increase1 have ventured on a deed the opposite to that of the others1 of much greater audacity4 ,to desire undue honour and to disregard it are not forms of showing contempt2 but the one is as far removed from the other as is the measure of contempt from admiration4 ,what soul so unhappy as to disregard goods so great8 ,i cannot say1 unless anyone should be goaded on to it by a demon4 ,now ,i will go back to my starting-point4 ,god has given greater power to priests than to parents1 according to nature1 not only for chastising but also for conferring benefits1 and there is as great a difference between the two as between this present life and the life to come4 ,earthly parents generate for this present life1 priests for the life to come3 the former are unable to preserve their children from death even of the body or to ward off illness from them2 but the latter have often saved a soul which was sick and about to be lost1 procuring for some a milder chastisement1 and keeping others out of trouble from the first1 not only by teaching and advising1 but also by helping them with prayer4 ,not only do they generate us anew1 but after this they have authority to remit sins4 ,is any man sick among you1 the ,apostle says1 let him call in the elders of the ,church1 and let them pray over him1 anointing him with oil in the ,name of the ,lord3 and the prayer of faith shall save the sick man1 and the ,lord shall raise him up1 and whatever sins he may have committed shall be forgiven him4 ,so parents in the order of nature can do nothing to help their children if these should chance to offend people in high places2 but priests have reconciled them not to rulers or kings only1 but to ,god ,himself1 ,who was angered against them4 ,after this will anyone venture to accuse us of folly8 ,for my part ,i conceive that what has been said will inspire the souls of hearers with such respect that they will no longer charge with folly and audacity those who shrink from acquiring this honour for themselves1 but those who seek and pursue it4 ,the ,priest a ,shepherd of ,souls4 7,on the ,priesthood1 b4 vi41 c4 i47 ,you have heard what is to be expected here on earth1 but how shall we bear what is to come hereafter1 when we shall be compelled to answer for everyone who has been entrusted to us8 ,the punishment there does not stop with shame1 but is a chastisement which never ends4 ,if ,i began by quoting the words1 ,render obedience and submission to those who are over you1 and who are responsible for your souls1 as giving an account for them1 ,i will not now withhold them4 ,fear of this judgment keeps me in a state of perpetual trembling4 ,if1 indeed1 for scandalising one1 and that one the least of all1 it is better for a man to have a millstone about his neck and to be cast into the sea2 and if all who inflict a blow upon the conscience of their brethren sin against ,christ ,himself1 what will be the suffering on their account of those who destroy not one1 or two1 or three1 but so great a multitude8 ,it will not do to throw the blame on want of practice or to take refuge in ignorance1 or to allege necessity or main force3 it would be easier for a subject1 if he required it1 to make use of this excuse for his own sins than for rulers in those of others4 ,what is meant by this8 ,that he whose part it is to correct the ignorance of others1 and to guard against the devil's coming attack1 may not allege his own ignorance1 or say1 #8,i did not hear the trumpet1' or #8,i did not foresee war'4 ,as ,ezechiel said1 this is the very reason why he is seated in his place1 that he may sound the trumpet to others and warn them of coming troubles4 ,on this account the chastisement is inexorable1 even if only one be lost4 ,for if1 when the sword is brandished1 the watchman does not sound the trumpet to the people1 nor signal to them 7he says71 and the sword appearing destroys a life1 that life has been lost through the man's own lawlessness1 but ,i will require his blood at the watchman's hand4#ah ,cease1 then1 to push us into that inevitable judgment4 ,we have to do1 not with armies and kingdoms1 but with an action which requires angelical goodness4 ,the soul of a priest should be purer than the very rays of the sun1 so that the ,holy ,spirit may never leave him to himself1 that he may be able to say3 ,i live1 not ,i1 but ,christ liveth in me4 ,if dwellers in the desert1 who are removed from the cares of city1 market-place1 and all that these entail1 and are ever in rest and peace1 are unwilling to presume of their security in such a life1 but add numberless cautions1 fortifying themselves on all sides1 ardent to do and to speak with much care1 so that they may approach ,god as fearlessly and purely as it lies in human capacity to do1 what think you the power and strength of the priest should be1 to enable him to put off all defilement from his soul and to preserve spiritual beauty undamaged8 ,for he ought to be much purer than they1 and the more so as he incurs greater necessities than they1 which may sully his purity1 unless by constant watchfulness and strenuous effort he makes his soul inaccessible to their influence4 ,thus1 there are fair faces1 and luxurious movements1 and a studied walk1 and a mincing tone of voice1 and painted eyes1 and rouged cheeks1 beautiful plaits1 dyed hair1 rich clothes1 variegated golden ornaments1 fine precious stones1 the perfume of scents1 and all other things of the kind1 dear to the female sex1 which are calculated to upset a soul that is not armed in the austerity of wisdom4 ,it is no wonder if a man be troubled by these things2 but that the devil should be able by the contrary things to wage war against the souls of men and to wound them1--this is most surprising and embarrassing4 ,already some who have escaped the former snares have allowed themselves to be taken by that which was so different4 ,for an unstudied address1 neglected hair1 a dirty garment1 a disordered appearance1 a careless demeanour1 a natural manner1 frank language1 an unartificial gait1 an artless voice1 a life of poverty1 the being despised1 and unprotected1 and in solitude1 have inspired a man at first with pity1 and from that have led him to utter destruction4 ,and many who have escaped the former snares1 the snares of gold1 and perfume1 and clothes1 and the rest which go with them1 as ,i said1 have fallen into these so far removed from those1 and have been lost4 ,now1 when the battle strikes on the spectator's soul1 and weapons of war surround him on all sides1 whether by poverty or by riches1 by adornment or by simplicity1 by a studied manner or by unaffectedness1 or in any other of the ways which ,i have enumerated1 whence is refreshment to come to him who is thus hemmed in8 ,how are we to meet the case1 not of being taken by force1 for this is not so very difficult1 but of keeping our mind in tranquillity from impure thoughts8 ,i pass over honours1 which are the causes of a thousand evils4 ,those which come from women lower the tone of the tempered mind1 and often work ruin whenever a man is not wholly on his guard against such plottings4 ,and as to honours coming from men2 if they be not received with much high-mindedness1 they involve a man in two opposite sufferings--the slavishness of flattery and the foolishness of boasting4 ,on the one hand1 he is forced to stoop to those who serve him2 on the other1 he is puffed up against his inferiors through these honours of theirs1 and thrust into an abyss of folly4 ,we say this1 but the harm of it can only be properly ascertained by experience4 ,and1 necessarily1 things much worse and more dangerous than these would happen to those who are in the midst of the fight4 ,the lover of the desert is exempted from all this1 for if a foolish thought did suggest something of the kind to him1 this imagination is weak and easily overcome1 because the flame of the eyes is not fed by outward things4 ,now the monk fears for himself alone3 even if he were obliged to think of others1 these would be very few4 ,or if they were many1 they would be fewer than those in churches1 and give their superior little anxiety1 not through their small numbers alone1 but because they are removed from worldly business1 and have neither children1 nor wife1 nor anything else of the kind to trouble about4 ,it is this and the common life which have made them disposed to obey their rulers4 ,thus they are able to see and to correct their faults1 for the constant watchfulness of the teacher is no slight thing towards increase of virtue4 ,now1 the majority of men under the priest's charge are taken up with worldly cares1 and this makes them slack in the fulfilment of their spiritual duties4 ,hence the teacher should scatter the seed1 so to speak1 day by day1 in order that the teaching by constantly falling should take root in the listener's mind4 ,for superfluous wealth1 and great power1 and the softness arising from luxury1 and many other things joined to these1 suffocate the seeds1 and often the density of thorns does not allow the seed to shoot forth so as to be seen4 ,moreover1 excessive tribulation1 the necessities of poverty1 constant reproaches1 and everything else of the kind which is opposed to the former things1 lead a man away from a holy zeal4 ,not even the smallest part of sins incurred can become manifest to them4 ,how should it not be so when they know not the greater number even by sight8 ,thus onerous are a priest's duties towards the people4 ,but if anyone would consider duties towards ,god1 he will find the others nothing at all1 so much more careful and diligent a zeal do these require4 ,for what sort of man should he be who rules an entire city--and why do ,i say a city8--the whole world rather--and has to propitiate ,god for the sins of all--not the sins of the living only1 but those of the dead also4 ,i hold that the courage of ,moses and ,elias is all insufficient for this ministry4 ,entrusted as if with the world itself1 and the father of all1 the priest thus approaches ,god in order to extinguish wars in every place and to appease strife1 to bring about peace and plenty1 and to ask both privately and publicly a speedy deliverance from the evils which are pressing upon every man4 ,he himself ought to be as much above what he asks for as the ruler should be in everything above the ruled4 ,now1 what place are we to assign to him when he calls down the ,holy ,spirit1 and offers up the most tremendous ,sacrifice1 and continually holds in his grasp the common ,lord of all8 ,what purity shall we not expect him to have1 what piety8 ,think what the hands should be which thus minister6 ,what the tongue which utters those words6 ,what should be purer or holier than the soul which receives so great a ,spirit8 ,then angels surround the priest1 and the sanctuary and all the place about the ,sacrifice are filled with heavenly powers in honour of ,him ,who is lying there4 ,and this can be sufficiently believed from the rites4 ,but ,i once heard some one say that an old man1 who was held in veneration and accustomed to revelations1 told him he himself had been made worthy of this vision4 ,at the time of the sacrifice he had suddenly seen a multitude of angels1 as many as his eye could grasp1 in shining garments surrounding the altar1 bending low1 as a man might see soldiers in the presence of the king1 and this ,i believe4 ,and another man told me1 not what he had learnt from a third person1 but what he himself had been allowed to see and to hear4 ,this was it4 ,when the departing1 who have chanced to partake of the mysteries with a pure conscience1 draw their last breath1 angels1 serving them as a body-guard for the sake of what they have received1 lead them out of this world4 ,do you not tremble to come with this soul to this holy sacrifice1 and to be at these solemn rites the man in soiled garments whom ,christ cast out from the rest of the guests8 ,the soul of the priest should be a light of justice to the world1 but ours is so surrounded with the darkness of an evil conscience as to be always overclouded and unable to look fearlessly at its ,lord4 ,priests are the salt of the earth2 who could bear easily with our folly and our ignorance in everything if you were not accustomed to give us an exaggerated love8 ,and it is not enough that he who has been entrusted with so wonderful a ministry should be pure2 he should also be wise and experienced in many things2 he should know worldly business not less than those engaged in the midst of it1 and still be further removed from all things than monks in their desert4 ,as he must come into contact with men who are married and have children to bring up1 and keep servants and have much wealth1 who are engaged in public business1 who are in power1 he should be many-sided4 ,i say many-sided1 not a schemer1 neither a flatterer nor a hypocrite1 but made up of much liberality and fortitude1 knowing how to lend a useful hand whenever circumstances demand it1 at once kind and austere4 ,all subjects are not to be used in the same way1 since the children of physicians deem it not good to apply one treatment to all the sick1 nor has the pilot only one course at his command against the wind4 ,storms are ever hanging over this bark1 and these storms assail not only from without1 but arise also within1 and we need to have much condescension and much care4 ,all these things which are different in themselves have one end in view--the glory of ,god and the strengthening of the ,church4 ,one ,sacrifice4 7,homilies on ,epistle to the ,hebrews1#ai xvii47 ,tell me what need was there of having many sacrifices when one is sufficient8 ,that there being many which were constantly offered might show their inefficacy for purification4 ,just as a powerful remedy1 which is productive of health and able to remove all the malady1 does everything by one application1 and when this one application does everything1 it shows its strength in not being applied again2 and this is also its work1 for if it be always used it is a sign that it has no efficacy4 ,the merit of a remedy consists in being applied once and not often4 ,and so it is here4 ,why1 then1 are they always cured by the same sacrifices8 ,if they had been free from all sin1 sacrifices would not have been offered up every day4 ,therefore1 they were fixed things1 so as to be invariably offered up for all the people both in the evening and in the morning4 ,thus1 it was a confession of sins1 not a remission of sins2 a confession of weakness1 not a manifestation of strength4 ,since the first sacrifice availed nothing the second was offered up1 and that also proving ineffectual another followed1 so that it was an acknowledgment of guilt4 ,on the one hand1 the act of offering was a confession of sin1 and the ever-recurring offering was a confession of weakness4 ,now1 with ,christ it was the contrary4 ,he was once offered up1 and ,his one oblation sufficed for all time4 ,he expressed it well by calling them images1 for they present the figure only and not the strength of the reality4 ,just as an image represents the likeness of a man but not his power1 so the truth and the figure have something in common with each other4 ,the likeness is the same but not the living power4 ,so it was in the matter of heaven and the tabernacle4 ,the figure was equal1 for it was holy2 but the power and the other qualities were not the same4 ,what is the meaning of ,he hath appeared for the putting away of sin by the sacrifice of ,himself8 ,what is the putting away8 ,contempt2 for sin has no longer any assurance4 ,it has been put away4 ,how8 ,whereas it should have paid a penalty it did not1 that is1 force was put upon it2 for just when it was likely to destroy all men it was itself taken away4 ,he hath been made manifest1 he says1 by the sacrifice of ,himself2 that is1 ,he was manifested to ,god and went to ,god4 ,now1 because the priest did this many times in the year1 do not think that this has taken place by chance and not through weakness4 ,if not through weakness1 why then did it take place8 ,if there are no wounds1 then neither are remedies necessary4 ,therefore1 ,he enjoined that the sacrifice should be always offered up on account of weakness1 and that it should take place as a commemoration of sins4 ,what then8 ,do we not offer up sacrifice day by day8 ,we do indeed1 but we commemorate ,his death4 ,this sacrifice is one1 not many4 ,how one and not many8 ,because it was once offered up1 just as that one sacrifice in the holy of holies4 ,this is a type of that1 and that of the other4 ,we are ever offering up the same ,person4 ,not one sheep to-day and another to-morrow1 but ever the same sheep1 so that the sacrifice is one4 ,now1 in virtue of this argument1 since the sacrifice is offered up in many places1 are there many ,christs8 ,by no means1 but there is everywhere one ,christ1 as perfect in one place as in another1 one body4 ,therefore1 as ,he ,who is offered up in many places is one ,body and not many bodies1 so is it one ,sacrifice4 ,he is our ,high ,priest ,who offered up the sacrifice which purifies us4 ,this is that which now also we offer up2 the ,one then offered up1 the ,inconsumable4 ,this is done in commemoration of what was then done1 for ,he says1 ,this do in commemoration of ,me4 ,we are ever offering not another sacrifice1 as the high priest then did1 but always the same2 or rather we make a commemoration of a sacrifice4 ,and since ,i have spoken of this sacrifice1 ,i would say a few things to you who are initiated1 a few things in volume though possessing great power and help4 ,what we speak is not ours but the ,divine ,spirit's4 ,what1 then1 is it8 ,many partake of this sacrifice once in the whole year1 some twice1 some often4 ,now1 we speak to all1 not only to those who are here1 but to those who dwell in the desert4 ,for they receive once a year1 often1 indeed1 once in two years4 ,well1 then1 whom shall we prefer8 ,those who receive once1 or those who receive twice1 or those who receive often8 ,neither those who receive once1 nor those who receive often1 nor those who receive seldom1 but those who receive with a pure conscience1 and an undefiled heart1 and an irreproachable life4 ,let such as these ever approach1 and those who are not so not even once4 ,why8 ,because they take judgment to themselves1 and condemnation1 and chastisement1 and penalty4 ,wonder not at this4 ,for just as food1 which by its nature is nourishing1 if taken by a diseased stomach1 destroys and withers up everything and prepares disease1 so is it with this case of the tremendous mysteries4 ,you are partaking of a spiritual table1 of a royal table1 and do you again fill your mouth with mud8 ,you use perfumes1 and do you again fill yourself with ill odours8 ,tell me1 ,i beseech you1 if you receive communion once a year1 will forty days suffice you for the atonement of your sins during all that time8 ,again1 at the end of a week perhaps1 you return to your former ways4 ,now1 tell me1 if you were to enjoy good health for forty days after a long illness1 and then were to go back to unwholesome food productive of disease1 would you not waste your trouble8 ,evidently you would4 ,if physical things are so changed1 how much more those which belong to the will4 ,thus for instance1 we see by nature1 and we have naturally a healthy sight4 ,but often our eyes fail from disease4 ,if1 therefore1 natural things are so mutable1 how much more that which is a matter of free-will6 ,you give up forty days to the care of your soul's health1 often not even that1 and you think to have appeased ,god8 ,you are trifling1 man6 ,i say this1 not forbidding you the one communion in the year1 but wishing rather that you should always approach the holy things4 ,so it is that the deacon raises his voice to call the holy1 and1 in doing this1 scrutinises all1 so that no one should approach unprepared4 ,as with a flock of sheep1 where many of them are sound and many are diseased1 these latter have to be separated from the sound ones1 so is it in the ,church4 ,since here1 too1 some sheep are sound and some diseased1 through this cry which is everywhere heard1 this most awful voice1 the priest separates the one from the other1 invites and urges the holy to approach4 ,as1 however1 man cannot know his fellow-man--for what man has known that which is in man1 if not the spirit of man that is in him8--this cry he raises after the sacrifice is completed1 so that no one should approach the spiritual fountain negligently or as if by chance4 ,in the case of the flock--for there is no reason why we should not again make use of the same illustration--we shut up the sick ones within the fold1 and keep them in a dark place1 and give them different food4 ,we allow them neither fresh air1 nor pure grass1 nor water in the open4 ,hence that voice is instead of a chain4 ,you will not be able to say1 #8,i was in ignorance of any danger following upon this act'4 ,we have1 too1 the special witness of ,paul in the matter4 ,but you say1 perhaps1 #8,i have not read about it'4 ,this is an accusation rather than an excuse4 ,you are coming into the church every day and still do not know these things4 ,the new ,pasch4 7#cast ,homily on ,st4 ,matthew1 lxxxi41 vol4 ii41 p4 #dei47 ,and whilst they were at supper1 ,jesus took bread1 and blessed1 and broke1 and gave to ,his disciples1 and said3 ,take ye and eat3 this is ,my ,body4 ,and taking the chalice1 ,he gave thanks1 and gave to them1 saying3 ,drink ye all of this2 for this is my ,blood of the new testament1 which shall be shed for many unto remission of sins4 ,consider what great hardness of heart the traitor showed4 ,partaking of the mysteries1 he remained the same1 and enjoying that most tremendous ,banquet1 he was not converted4 ,this ,luke plainly intimates when he says that after these things the devil entered into him1 not despising the ,lord's ,body1 but scorning the traitor's shamelessness4 ,for his sin was the greater for two reasons3 that he approached the mysteries with such a mind1 and that1 approaching them1 he grew no better4 ,neither fear1 nor gratitude1 nor the honour received1 had any influence over him4 ,and although ,christ knew all things1 ,he did not forbid his approach in order to show you that ,he leaves no means of conversion untried4 ,therefore1 both before this and after this1 ,he continued to exhort and to check ,judas both by actions and words1 by fear and by kindness1 by threat and by benefit4 ,but nothing availed against that grievous sickness of his4 ,hence1 leaving ,judas to himself1 ,he again reminds the disciples through the mysteries of ,his death as victim1 and during the progress of the table discourses about the ,cross1 seeking1 by ,his insistence in foretelling ,his passion1 to find an entrance for it in their minds4 ,if1 with all that was done and foretold1 they were troubled1 what would they have suffered if they had heard none of these things8 ,whilst they were eating1 ,he took bread and broke it4 ,why did he carry out this mystery at the time of the ,pasch8 ,in order to teach you everywhere that ,he is ,himself the ,lawgiver of the old dispensation1 also1 and that its ordinances were made to foreshadow these things4 ,on this account ,he adds the reality to the type4 ,the evening signified the fulness of time1 and the end itself to which things were coming4 ,he gives thanks1 teaching us how we are to carry out this mystery1 and showing us that ,he goes not unwillingly to the ,cross4 ,and ,he instructs us that1 whatever we may suffer1 we should bear it with thanksgiving1 and opens out from this good hopes for us4 ,for if the type released men from so grievous a slavery1 how much more will the reality set the world free1 and be bestowed for the blessing of our nature4 ,for this reason ,he did not institute this mystery until the enactments of the ,law were to cease1 and ,he brings to a conclusion the chief of their feasts by translating them to another and a most awful ,table1 and says3 ,take and eat1 this is ,my ,body which is broken for many4 ,how should they not have feared when they heard this8 ,he had spoken to them often and much before on the same subject4 ,therefore1 ,he no longer prepares them for it1 for they had heard of it sufficiently2 but ,he tells them the reason why ,he suffers--the remission of sins4 ,he calls ,his ,blood the ,blood of the new ,testament1 that is1 of the promise1 of the gospel1 and of the new law4 ,for this both had been promised of old1 and is the bond of the new ,covenant4 ,and as the old ,covenant had sheep and heifers1 so the new ,covenant had the ,lord's ,blood4 ,then ,he goes on to show them that ,he is about to die1 and therefore ,he commemorates the ,covenant1 and recalls the old ,covenant to their minds1 for that too was consecrated through blood6 ,and again ,he tells them why ,he is to die1 which is shed for many unto the remission of sins1 and ,he says3 ,do this for a commemoration of ,me4 ,do you see how ,he leads them away and withdraws them from ,jewish customs4 #8,as you did that1' ,he says1 #8for a commemoration of the wonders in ,egypt1 so do this for a commemoration of ,me4' ,that blood was shed to save the first-born sons3 this ,blood for the remission of the sins of the whole world4 ,this is ,my ,blood1 ,he says1 which is shed for the remission of sins4 ,he said this to show by this also that ,his sufferings and ,his cross are a mystery1 and again1 to comfort ,his disciples through it4 ,and as ,moses had said3 ,let this be to you a perpetual memorial1 so ,he said1 ,for a commemoration of ,me1 until ,i come4 ,and again1 ,with desire ,i have desired to eat this ,pasch1 that is1 #8to give you the new gifts1 that ,pasch by which ,i intend to make you spiritual'4 ,and ,he ,himself drank of it4 ,in order that men1 hearing this1 might not say3 #8,how is this8 ,are we drinking blood and eating flesh8' and then be troubled 7for words of ,his on this subject had already disturbed them1 and many had been scandalised by them72 to remove1 ,i say1 their trouble1 then also ,he did it first ,himself1 and led them gently to a participation of the mysteries4 ,therefore1 ,he drank ,his own ,blood4 #8,how is this8' you ask4 #8,did men of old do it8' ,certainly not4 ,therefore1 ,he says3 ,do this1 that ,he may draw them away from the other4 ,for if this work the remission of sins1 as indeed it does1 the other is superfluous for the future4 ,now1 as in the case of the ,jews1 so was it here4 ,he bound up the commemoration of the benefit with the mystery1 thereby stopping the mouths of heretics4 ,for when they say1 #8,how do we know that ,christ suffered8' amongst other arguments1 we silence them also with the mysteries4 ,if1 indeed1 ,jesus did not die1 what do the things involved in the rites symbolise8 ,the #8,eyes of ,rome'4 7,homilies on ,epistle to the ,romans1#bj xxxiii41 vol4 i41 p4 #dhi47 ,a good teacher makes it his special duty to help those he is teaching1 not by word only1 but by prayer also4 ,hence ,paul's words3 ,let us give ourselves continually to prayer and to the ministry of the word4 ,who will pray for us now that ,paul has departed8 ,those who emulate ,paul3 let us only show ourselves worthy of so great an advocacy1 that we may not alone hear ,paul's voice in this world1 but when we depart hence may deserve to look upon that soldier of ,christ4 ,or rather1 if we listen to him here we are sure to see him there1 and if we are not near to him we shall undoubtedly see him resplendent in glory close to the ,king's throne1 where the cherubim give praise1 where the seraphim unfold their wings4 ,there with ,peter we shall see ,paul1 the head and leader of the choir of the saints1 and we shall be in possession of true charity4 ,for if in this world he so loved men as when he might have been dissolved and with ,christ he chose to be here1 how much more potently will he show forth the love-charm in that place4 ,this is why ,i cherish ,rome1 although ,i have other grounds for my admiration in its size1 and age1 and beauty1 and population1 and power1 and wealth1 and its successes in wars2 apart from all these things1 ,i hold it blessed because ,paul wrote to the ,romans in his lifetime and loved them so much1 because he spoke to them in person1 and there finished his life4 ,this is why that city is famous rather than for all other reasons put together3 it is like a strong and beautiful human body with two shining eyes1 which are the bodies of these two saints4 ,the heavens are not so splendid when the sun is sending forth its rays as the city of ,rome transmitting these two lights of hers to the whole world4 ,rome will yield up ,paul2 ,rome will yield up ,peter4 ,consider in awe what a sight ,rome will witness when ,paul rises in a moment from that tomb1 together with ,peter1 and is borne away to meet ,christ4 ,think what roses ,rome presents to ,christ1 what a double crown surrounds the city1 how it is girt with golden chains1 and what the fountains of its being are4 ,this is why ,i am in admiration at that city1 not for its abundance of gold1 not for its columns1 nor for any other beauty it has1 but for these pillars of the ,church4 ,who could now give me to embrace ,paul's body1 to be nailed to his tomb1 and to see the dust of him who completed what was wanting to the sufferings of ,christ1 who bore ,his marks1 and sowed the earth with the ,gospel8 ,who could give me to see the dust of that body in which he went over the world1 through which ,christ spoke1 through which a light shone forth brighter than any lightning1 and a voice arose more terrible to the devils than loudest thunder1 through which he gave utterance to those blessed words3 ,would that ,i could be anathema for my brethren1 which he used before kings and was not ashamed1 through which we have known ,paul and ,paul's ,lord8 ,we do not dread the thunderbolt as devils dread that voice4 ,for if they trembled at his garments1 how much more at his voice4 ,this voice led them in chains1 purified the world1 cured diseases1 put forth evil1 set up truth1 had the indwelling ,christ1 and with ,him made itself everywhere heard4 ,that voice of ,paul's was like the cherubim4 ,as ,god took up ,his seat on those powers1 so did ,he on the tongue of ,paul4 ,it became worthy to receive ,christ1 speaking those things which were dear to ,christ1 and soaring to an unspeakable height like the seraphim4 ,for what is beyond those words of his3 ,i am sure that neither angels1 nor principalities1 nor powers1 nor present1 nor future1 nor height1 nor depth1 nor any other creature shall be able to separate us from the love of ,god in ,christ ,jesus8 ,how many wings does that voice seem to you to have8 ,how many eyes8 ,therefore he said3 ,we are not ignorant of his devices2 and so the devils fled1 not merely when they heard his voice1 but when they saw his cloak from a distance4 ,would that ,i could see the dust of this mouth in which ,christ did great and unspeakable things1 and even greater things than by ,himself--for that ,he did work greater things by ,his disciples was what ,he said--through which the ,spirit gave those wonderful oracles to the world4 ,for what good thing did that mouth not accomplish8 ,it put forth demons1 remitted sins1 curbed tyrants1 silenced the tongues of philosophers1 led the world to ,god1 induced barbarians to be ascetic1 and changed all things on earth2 nay1 in heaven too he did his will1 binding and loosing those whom he chose to bind and to loose there1 according to the power which was given to him4 ,would that ,i could look upon not only the dust of his mouth1 but of that heart1 which we might not wrongly call the heart of the world1 the source of endless good1 the beginning1 fountainhead of our own life4 ,from thence the spirit of life was poured out upon all1 and was diffused amongst the members of ,christ4 ,it was sent forth1 not through arteries1 but through the free choice of good4 ,that heart was so broad that it could embrace whole cities1 and peoples1 and nations4 ,my heart is enlarged1 he says4 ,yet1 large as it was1 his all-embracing love often urged and troubled it4 ,for out of much affliction and anguish of heart ,i wrote to you1 he says4 ,this heart1 even dissolved in dust1 is what ,i long to see--the heart which was consumed for each individual sinner1 suffering afresh the agony of child-birth over every abortive child1 the heart which sees ,god3 ,for the clean of heart shall see ,god3 the heart which has become a sacrifice3 ,an afflicted spirit is a sacrifice to ,god3 that heart higher than the firmament1 wider than the universe1 brighter than sunshine1 hotter than fire1 stronger than adamant1 giving forth fruitful streams3 ,for1 he says1 out of his belly shall flow rivers of living water3 hence arose the fresh spring which watered not the face of the earth1 but the souls of men2 hence sprung forth not rivers alone1 but fountains of tears by day and by night3 that heart which lived a new life1 not this physical life of ours3 ,i live1 he says1 not ,i1 but ,christ liveth in me4 ,so that ,paul's heart was ,his heart--a tablet of the ,holy ,spirit1 a book of charity1 a heart in anguish over the sins of men3 ,i am afraid of you1 he says1 lest perhaps ,i have laboured in vain among you1 and as the serpent seduced ,eve1 lest coming ,i should not find you as ,i wish3 a heart fearful about itself whilst full of courage3 ,i am afraid1 he says1 that after preaching to others ,i myself shall be cast out2 and1 again3 ,i am sure that neither angels nor archangels shall be able to separate us3 the heart which was made worthy to love ,christ as no one else has loved ,him1 despising death and hell1 and torn by the tears of his brethren4 ,what are you doing1 he says1 weeping and filling my heart with anguish8--that strongest of hearts1 which could not endure for a moment to be away from the ,thessalonians4 ,would that ,i could see the dust of those fettered hands through which the imposition of the ,spirit was given and the divine words were written3 ,see what a letter ,i have written to you with my own hand2 and1 again3 ,a greeting from the hand of ,paul1 of those hands at sight of which the viper fell into the fire4 ,would that ,i could look upon the dust of those gloriously-blinded eyes which saw the light again for the world's salvation and were made worthy in the body to behold ,christ1 and saw earthly things without seeing them1 those eyes which looked upon unseen things1 which knew not sleep1 which were watching in the midst of night1 and which did not suffer what other eyes suffer4 ,would that ,i could see the dust of those feet which toiled over the world and wearied not1 which were chained to a pillory when he was imprisoned1 of those feet which traversed known and unknown regions and were often on the way4 ,and why should ,i speak of each member separately8 ,would that ,i could see that tomb in which the armour of justice is stored up1 the armour of light1 those members which are now in life1 which were dead whilst living1 in all of which ,christ lived1 which were crucified to the world1 those members of ,christ which had put on ,christ1 the temple of the ,spirit1 the dwelling-place of holiness1 which were chained to the ,spirit and nailed to the fear of ,god1 bearing the marks of ,christ4 ,this is the body which protects that city and is stronger than any tower of defence or any number of fortifications1 and with it is that of ,peter1 whom he honoured in life1 for he went up to consult ,peter4 ,in death1 therefore1 charity made him worthy to be ,peter's companion4 ,would that ,i could see this lion according to the ,spirit4 ,for like a lion breathing fire on troops of foxes so did he spring upon the tribe of devils and philosophers and fall like a heavy thunderbolt upon the devil's ranks4 ,nor did the devil stand against ,paul in battle1 but so great was his fear and trembling that he retreated from his shadow or his voice4 ,so it was that1 being far off1 ,paul gave the fornicator up to him and again snatched him from his hands1 and so he did others too1 that they might be taught not to blaspheme4 ,consider how he ranges against the foe those who are under his own command1 rousing and spurring them on4 ,thus1 when he said to the ,ephesians1 ,our warfare is not against flesh and blood1 but against principalities and powers1 he added the reward also1 by the words in heavenly things4 ,for1 he said1 our warfare is not for earthly things1 but for heaven and heavenly things4 ,and to others his words were3 ,know you not that we shall judge angels1 how much more things of this world8 ,taking all this to heart1 let us stand bravely4 ,for ,paul was also a man and of the same nature as we are1 having everything else in common with us2 but because he showed a great love for ,christ he scaled the heavens and found his place with the angels4 ,if1 then1 we wish to rouse ourselves a little and to kindle that fire within us1 we should emulate that holy one4 ,he tells us himself that this is not impossible3 ,be imitators of me as ,i am of ,christ4 ,therefore let us not only admire him and wonder at him1 let us also imitate him1 that at our departure hence we may be made worthy to see him and to share that unspeakable glory4 ,may this be granted to all of us through the grace and love of ,our ,lord ,jesus ,christ1 to ,whom1 with the ,father and the ,holy ,ghost1 be praise for ever and ever4 ,amen4 #8,this is ,my ,body4' 7#ast ,homily on the ,betrayal of ,judas1 ,benedictine ,edition1 t4 ii41 p4 #cha47 ,then the disciples came to ,him4 ,then4 ,when8 ,when these things were taking place1 and the betrayal was effected1 and ,judas destroyed himself1 the disciples came to ,him1 saying1 ,where wilt ,thou that we prepare to eat the ,pasch8 ,mark you the difference between disciple and disciples8 ,the one betrays his ,lord1 the others busy themselves with preparing the ,pasch2 the one makes a bargain1 the others minister for ,his table3 both the one and the others had enjoyed the same miracles1 the same teaching1 the same authority4 ,now1 how do they differ8 ,in the will3 this is everywhere the cause1 both of all good and all evil4 ,where wilt ,thou that we prepare to eat the ,pasch8 ,then was that same evening4 ,as ,our ,lord had no house of ,his own1 they said to ,him1 ,where wilt ,thou that we prepare to eat the ,pasch8 ,we have no settled dwelling-place1 neither tent nor house4 ,let those who dwell in splendid houses1 and spacious courts1 and large precincts be taught that ,christ had not where to lay ,his head4 ,therefore they asked1 ,where wilt ,thou that we prepare to eat the ,pasch8 ,what ,pasch8 ,this was not our ,pasch1 but still the ,jews' ,pasch2 it was this ,jewish ,pasch which they prepared2 ,our ,lord ,himself prepared ours4 ,not only did ,he prepare it ,himself1 but ,he became our ,pasch4 ,where wilt ,thou that we prepare for ,thee to eat the ,pasch8 ,this was the ,jewish ,pasch which had begun in ,egypt4 ,now1 why did ,christ partake of it8 ,because ,he accomplished all the observances of the law4 ,at ,his baptism ,he said3 ,thus it becomes us to fulfil all justice4 ,i came to redeem man from the malediction of the law4 ,for ,god sent ,his own ,son1 made of woman1 made under the law1 that ,he might redeem those who were bound by it1 and might put an end to the law4 ,now1 to prevent anyone from saying that ,he abolished the law because ,he was unable to fulfil it1 as being burdensome1 and hard1 and oppressive1 having first ,himself carried it out1 ,he then dissolved it4 ,on this account ,he held the ,pasch also1 for the ,pasch was an ordinance of the law4 ,and why did the law order the eating of the ,pasch8 ,the ,jews were ungrateful towards their benefactor1 and so immediately after the benefits they forgot ,god's precepts4 ,when they came out of ,egypt1 and saw the waters parted1 and again closed1 and a thousand other wonders1 they said1 ,let us make to ourselves gods who may go before us4 ,what say you8 ,you still touch the wonders with your hands1 and have you forgotten the benefactor8 ,since1 therefore1 they were thus without feeling or understanding1 ,god kept alive the memory of ,his gifts by the ordinance of feasts1 and ,he commanded the ,pasch to be sacrificed1 so that if your son ask you1 #8,what is this ,pasch8' you may answer1 #8,our forefathers in ,egypt sprinkled their doors with the blood of the lamb1 lest the angel of destruction1 when he came1 should enter in and smite with the plague'4 ,thus the feast was a perpetual memorial of salvation4 ,moreover1 not only did these feasts benefit them by keeping fresh the memory of graces in the past1 but something much more1 for they foreshadowed what was to come4 ,that lamb1 indeed1 was the figure of another ,lamb1 a spiritual ,lamb1 and that sheep of another ,sheep4 ,the one was a shadow1 the other the reality4 ,when the ,sun of ,justice appeared1 the shadow forthwith ceased1 for at sunrise the shadows depart4 ,consequently1 at that table itself1 each ,pasch takes place--the ,pasch of the figure and the ,pasch of the reality4 ,just as painters use one and the same canvas for outlining their subject and depicting shadow1 and then add colouring to make it life-like1 so did ,christ act4 ,at one and the same table ,he showed forth the typical ,pasch1 and set up the true ,pasch4 ,where wilt ,thou that we prepare for ,thee to eat the ,pasch8 ,it was then the ,jewish ,pasch1 but when the sun appears let the lamp be extinguished2 with the advent of truth let the shadow languish4 ,i say these things to the ,jews since they seem to celebrate a ,pasch1 since the uncircumcised in heart put forward their unleavened bread with a gross mind4 ,tell me1 ,o ,jew1 how do you sacrifice the ,pasch8 ,the temple is destroyed1 the altar has been taken away1 the holy of holies has been trampled under foot1 all show of sacrifice has ceased4 ,wherefore1 then1 do you venture to carry out practices so illegal8 ,you went out once into ,babylon1 and there those who had taken you captive said1 ,sing us a song of ,sion1 and you would not4 ,and ,david spoke with the same intent3 ,we sat beside the waters of ,babylon and wept2 we hung up our organs on the willows in the midst of it1 that is1 our instruments1 harps1 lyres1 and the rest4 ,men of old used these things1 and thus sung hymns1 and when they went into captivity took them so as to have a reminder of their life in their own country1 not to use them4 ,for there1 he says1 they who held us captive asked us for words of songs1 and we said1 ,how shall we sing the song of the ,lord in a strange land8 ,what6 you will not sing the song of the ,lord in a strange land1 and yet will you celebrate the ,pasch of the ,lord in a strange land6 ,what ingratitude and iniquity6 ,because those who constrained them were enemies1 they dared not even sing a psalm in a strange land4 ,and now of themselves1 whereas no man puts force upon them1 they wage war against ,god4 ,do you see how their unleavened bread is unclean and their feast illegal8 ,now there is no ,jewish ,pasch4 ,there was one then1 but it is dissolved now1 and the spiritual ,pasch came1 which was given then by ,christ4 ,for as they were eating and drinking1 the ,evangelist says1 taking bread1 ,he broke and said3 ,this is ,my body1 which is broken for you unto the remission of sins4 ,the initiated understand these words4 ,then1 taking the chalice1 ,he said3 ,this is ,my ,blood1 which is shed for many unto the remission of sins4 ,and ,judas was present as ,christ spoke thus4 ,this is the very ,body which you have sold for thirty pieces of silver1 ,o ,judas2 this is the very ,blood which you have just shamefully bartered to the unfeeling ,pharisees4 ,o loving kindness of ,christ6 ,o foolish madness of ,judas6 ,on the one hand ,judas sold ,him for thirty pieces of silver1 whilst ,christ even after this did not refuse to give that ,blood1 which had been betrayed1 to the traitor for the remission of his sins1 if he had so willed4 ,and ,judas was there1 and he partook of the sacred table4 ,for1 as ,our ,lord had washed his feet1 together with the other disciples'1 so did he eat with them of the sacred table1 in order that he might have no excuse for remaining obdurate4 ,our ,lord did everything in ,his power1 yet ,judas persisted in his wickedness4 ,but it is now time for us to approach that tremendous table4 ,let us1 therefore1 all go to it with becoming sobriety and watchfulness4 ,let there be no ,judas here1 no guilty man1 no one infected with poison1 no man with one thing in his mouth and another in his mind4 ,the same ,christ is now here ,who prepared that table4 ,and ,he it is ,who is now preparing it4 ,for it is not a man who makes the offerings become the ,body and ,blood of ,christ1 but the very ,christ for us crucified4#ba ,fulfilling what he represents1 the priest stands there1 speaking those words2 the power and grace of them are ,god's4 ,this is ,my ,body1 he says1 and this word transforms what lies before him2#bb and just as the words1 ,increase and multiply and fill the earth1 were once spoken and endue our nature through all time with fruitfulness1 so those other words once spoken from that time till to-day and until ,his coming1 make the sacrifice over each table in the churches complete4 ,therefore1 let no hypocrite approach1 no one filled with sin1 no one with poison in his mind1 that he may not receive judgment to himself1 for then1 too1 ,judas had partaken of the oblation when the devil leapt into him2 not that the devil despised the ,lord's ,body1 but ,judas for his shameful conduct4 ,this was to teach you that the devil continually attacks and assails those who unworthily partake of the divine mysteries1 as he did ,judas4 ,for honourable things profit the good1 but inflict a greater punishment on those who abuse the use of them4 ,i say this not to terrify but to fortify you4 ,let there be no ,judas1 then2 let no one enter in poisoned with evil4 ,for the sacrifice is spiritual food2 and just as bodily food1 when received by a stomach which has bad humours1 strengthens disease1 not from its own nature but because of that stomach's weakness1 so does it usually happen with the spiritual mysteries4 ,they1 too1 when received by a soul full of wickedness1 wither it up and corrupt it the more1 not by their own nature1 but through the weakness of the participating soul4 ,let no one1 therefore1 indulge in bad thoughts2 let us rather cleanse our mind1 for we are approaching an immaculate sacrifice2 let us make our souls holy4 ,this may be done even in one day4 ,how8 ,if you have anything against an enemy cast out your anger1 cure your wound1 give up your enmity1 in order that you may receive a healing from that table1 for you are approaching a tremendous and all-holy sacrifice4 ,reverence the reason which prompts this offering4 ,christ lies slain before you4 ,why was ,he slain1 and on what account8 ,that ,he might bring about peace between the things of heaven and the things of earth2 that ,he might make you the friend of angels1 and reconcile you to the ,god of all2 and that1 whereas you were a foe and an enemy1 ,he might transform you into ,his friend4 ,he gave up ,his own life for those who hated ,him4 ,you continue in enmity with your fellow-servant1 and how will you be able to approach the table of peace8 ,he did not refuse even to die for you4 ,will you not put away for your own sake your anger against your fellow-servant8 ,what excuse has this conduct8 #8,he has treated me badly1' you say1 #8and has been most grasping4' ,what is this8 ,it was a sheer money loss1 but he was far from wounding you as ,judas did ,our ,lord4 ,yet ,he gave that very blood which poured from ,him for the salvation of those who shed it4 ,what have you to put against this8 ,if you do not forgive your enemy you have wounded not him but yourself4 ,you have often done him some harm in this life1 but you have prepared for yourself a relentless sentence in the enduring day of eternity4 ,for nothing is so hateful to ,god as a revengeful man1 an unforgiving heart1 and an angered mind4 ,listen to what ,he says3 ,when thou offerest thy gift at the altar1 and as thou standest there1 rememberest that thy brother hath anything against thee1 take thy gift from the altar1 and going away1 be reconciled to thy brother1 and then offer thy gift4 ,what8 ,do you tell me that ,i must forgive8 #8,i do1 indeed1' ,he says2 #8this sacrifice was instituted in order that you and your brother should be at peace4' ,if1 therefore1 it was instituted that you might be at peace with your brother1 and you do not enjoy peace1 it is idle for you to take part in the sacrifice1 and it has been instituted in vain as far as you are concerned4 ,do1 then1 in the first place1 that for which the sacrifice is offered1 and then you will enjoy its full benefit4 ,the ,son of ,god came down from heaven that ,he might reconcile our nature to its ,lord1 and on this account not only did ,he come1 but wished also to make us who should do the same things participators of ,his ,name4 ,blessed are the peacemakers1 ,he says1 for they shall be called the sons of ,god4 ,that which the only begotten ,son of ,god did1 do you also according to your human power1 by becoming a bond of peace to yourself and to others4 ,this is why ,he calls you who are a peacemaker a son of ,god2 this is why1 in the time of sacrifice1 ,he is mindful of no other commandment than that of reconciliation with a brother1 showing that it is the greatest of all4 ,would that ,i could go on with the argument1 but what ,i have said is sufficient for those who are here present1 if they will lay it to heart4 ,let us always be mindful of these words1 beloved brethren1 and of the holy kiss of peace1 and of the most sacred embrace which we give to each other4 ,for this it is which holds our minds together1 and makes us all one body1 since we all partake of one ,body4 ,let us then blend ourselves into one body1 not mixing our bodies1 but uniting our souls in the bond of charity2 thus we shall be able to enjoy the table set before us with confidence4 ,for even if we should be righteous a thousand times over1 and yet have revengeful spirits1 all is vanity and deception1 and we shall be powerless to gain fruits of salvation here4 ,recognising this1 let us put off all anger1 and1 purifying our conscience1 let us with all meekness and humility approach the table of ,christ1 to ,whom1 with the ,father and the ,holy ,ghost1 be all glory1 honour1 and power1 now and for ever6 ,amen4 ,the ,union of the ,holy ,eucharist4 7,homilies on ,st4 ,matthew1 lxxxii41 vol4 ii41 p4 #dfh47 ,let us then trust in ,god under all circumstances1 and never gainsay ,him1 even when what ,he says seems contrary to our reasonings and to our sight2 but let ,his word be more powerful than our reasoning and our sight4 ,so let us act in regard to the mysteries1 not seeing only that which is before us1 but also embracing ,his words4 ,his word is not to be set aside1 whereas our senses are easily deceived4 ,it has never failed1 but our senses have erred over and over again4 ,since1 then1 the word is1 ,this is ,my ,body1 let us trust and believe in it1 and gaze at it with our mind's eyes4 ,for ,christ delivered to us nothing that is the object of sense1 but objects all of the mind1 yet dealing with sensible things4 ,thus1 too1 in baptism1 the gift is made through an object of sense--the water1 and that which is accomplished1 is an object of mind1 viz41 birth and renewal4 ,for1 if you were bodiless1 ,he would have given you bodiless gifts in their nakedness2 but1 since the soul is encompassed by the body1 ,he gives you objects of mind1 under the appearance of sensible things4 ,how many men say1 #8,i should like to see ,his form and features1 ,his garments and ,his shoes8 ,well1 you see ,him1 and touch ,him1 and eat ,him4 ,you desire to see what ,he wore1 and ,he gives you ,himself1 not to see only1 but to touch1 and to eat1 and to receive within you4 ,therefore1 let no man approach with disgust or carelessness1 but all with fire1 and zeal1 and watchfulness4 ,for1 if the ,jews ate their ,pasch in haste1 standing1 and holding their sandals and staffs in their hands1 how much more should you be wary4 ,they were about to go out to ,palestine1 and so they had the outward signs of travellers1 and you are going forth to heaven4 ,hence we must be ever on the watch1 for not a small punishment is reserved to those who eat unworthily4 ,think what your anger is against the traitor1 and those who crucified ,him1 and see if you are not yourself guilty of the ,body and ,blood of ,christ4 ,they slaughtered the all-holy ,body1 and you receive it with a foul soul after so many loving benefits4 ,he deemed it not sufficient to become man1 to be scourged1 and put to death1 ,he also blends ,himself with us1 not by faith only1 but in very deed makes us ,his ,body4 ,what1 then1 should be the purity of him who partakes of this sacrifice8 ,how spotlessly white should not the hand be which divides this ,flesh1 or the mouth which is filled with spiritual fire1 or the tongue which is purpled with that tremendous ,blood8 ,consider what honour has been shown to you1 and what that feast is which you enjoy4 ,the angels gaze and tremble1 and dare not look back again1 because of the lightning which flashes from it2 and this is what we feed upon1 this is blended with us1 and we ourselves become one body and one flesh with ,christ4 ,who shall declare the powers of the ,lord8 ,who shall set forth all ,his praises8 ,where is the shepherd who feeds his sheep with his own members8 ,and why do ,i talk of a shepherd8 ,there are many mothers who1 after the pains of childbirth1 give up their children to be nursed by others4 ,this ,he would not suffer1 but ,he ,himself feeds us with ,his own ,blood1 and in everything unites us to ,himself4 ,for consider3 ,he was born of our substance4 #8,not for all men1' you say4 ,yes1 for all4 ,for1 if ,he came to our nature1 it is evident that ,he came to all1 and if ,he came to all1 then ,he came to each one of us4 ,and why is it1 you ask1 that all men have not profited by this gift8 ,this was not the fault of ,him ,who took that nature for all1 but of those who had not the will4 ,he unites ,himself to each one of the faithful1 through the mysteries1 and those whom ,he brought forth ,he rears through ,himself1 and gives ,himself to no other1 persuading you again thereby that it was that very flesh of yours which ,he took4 ,therefore1 let us not grow negligent who have been made worthy of so great charity and honour4 ,do you not see how eagerly babies grasp their mother's breast1 and how they press their lips upon it4 ,just so let us approach this table and the breast of spiritual drink2 or rather1 with much more impatience1 let us draw near to the kindness of the ,spirit1 as children to their mother's breast1 and let us know one only pain1 that of not participating in this food4 ,that which lies before us is no work of human power4 ,he ,who did these things at that supper is ,he ,who is now doing them4 ,our part is to furnish the ranks of servers4 ,he ,who sanctifies and prepares these gifts is ,himself4 ,therefore let there be no ,judas1 no money-lover4 ,if a man be not a disciple1 let him withdraw3 this table is not prepared for such as he4 ,i will eat the ,pasch1 ,he says1 with ,my disciples4 ,this is that same table1 and it offers no less4 ,it was not that ,christ instituted the one and a man the other1 but ,he instituted both one and the other4 ,this is that upper chamber in which they were assembled2 thence they went forth into the ,garden of ,olives4 ,let us also go forth to minister to the poor1 for this is our mountain of olives4 ,the multitude of the poor1 who are planted in ,god's house1 are olives1 dropping upon us the oil that is to be useful to us1 which the five virgins had1 and the five who did not take it perished for want of it4 ,possessing it1 let us go in1 that we may all meet the ,bridegroom1 with bright lamps3 with it1 let us go forth from this world4 ,bone of our ,bone1 ,flesh of our ,flesh4 7,homilies on ,first ,epistle to ,corinthians1 xxiv41 vol4 ii41 pp4 #bhg1 #bie47 ,the chalice of benediction which we bless1 is it not the communion of the ,blood of ,christ8 ,what do you say1 blessed ,paul8 ,wishing to engage your hearers' attention and commemorating the tremendous mysteries1 do you call that awful and most tremendous chalice a chalice of benediction8 #8,yes1' he says1 #8since what ,i have said is no slight thing4 ,for when ,i speak of benediction ,i speak of the ,eucharist1 and when ,i speak of the ,eucharist ,i unfold all the treasure of ,god's munificence and commemorate ,his greatest gifts4' ,and we1 recounting over the chalice the unspeakable benefits of ,god and what mercies we have enjoyed1 thus worship ,him and hold communion with ,him1 giving thanks that ,he has freed the human race from error1 that whereas we were far off from ,him ,he drew us near1 that when we were without hope and without ,god in the world ,he made us ,his brethren and co-heirs4 ,thus1 in thanking ,him for these and all ,his gifts1 we approach ,him4 ,how1 then1 ,o ,corinthians1 are you not doing the opposite to this when praising ,god for turning you away from idols you hasten back to their tables8 ,is not the chalice of benediction which we bless the communion of the ,blood of ,christ8 ,he spoke these words with an awful assurance4 ,for this is what he says3 that which is in the chalice is what flowed from ,his side1 and of that we partake4 ,but ,he called it a chalice of thanksgiving1 since we1 holding it in our hands1 thus praise ,him1 wondering and being overwhelmed with this ineffable gift1 magnifying ,him for pouring out this very ,blood of ,his that we might not remain in error1 and not only that ,he poured it out1 but that ,he has given to each one of us to partake of it4 ,so1 ,he says1 if you desire blood1 do not dye the altar of idols with the slaughter of unreasoning animals1 but dye ,my altar with ,my ,blood4#bc ,tell me what is more tremendous1 what is tenderer than this8 ,for this is what lovers do3 when they see the loved ones longing for what others have and despising what they themselves have1 they give their own gifts1 and so induce the beloved to turn away from the things of others4 ,but lovers show this affection of theirs by money1 and clothes1 and chattels1 no one of them ever by his blood2 yet ,christ gave us even this proof of ,his solicitude and ,his burning love for us4 ,thus1 in the old ,law1 as men were in an imperfect state and offered blood to idols1 it remained for ,him to receive this 7the chalice of the ,pasch7 that ,he might turn them away from idols1 which1 again1 was an ineffable tenderness4 ,but here ,he led them up to a far more awful and magnificent worship of ,god1 and changed the sacrifice itself1 and instead of the slaughtering of unreasoning animals1 ,he commanded them to offer up ,himself4 ,is not the bread which we break the communion of the ,body of ,christ8 ,why did he not say a participation8 ,because he wished to set forth something more and to show the closeness of that union4 ,for we communicate not only by receiving and participating1 but by being made one with ,him4 ,for just as that body is united to ,christ1 so are we made one with ,him through this bread4 ,why did he add1 which we break8 ,this is seen to take place in the case of the ,eucharist1 though not at the ,cross1 but the contrary4 ,not a bone of ,him shall be broken1 the ,scripture says4 ,that which ,he did not suffer on the cross ,he suffers in the ,eucharist for your sake1 and ,he endures being broken that ,he may fill all4 ,then after saying the communion of the body--for that which communicates is something distinct from the thing communicated--he removed even this seemingly slight difference4 ,for in the words communion of the body he sought to say something closer1 and therefore added1 ,that we1 being many1 are one bread and one body4 #8,why do ,i speak of communion8' he says2 #8we are that very ,body itself4 ,for what is the bread8 ,the ,body of ,christ4 ,what do partakers of it become8 ,the ,body of ,christ3 not many bodies1 but one body4' ,just as bread is composed of many grains of wheat which are nowhere apparent in it1 but still there1 presenting no difference by reason of the kneading1 so are we joined together with each other and with ,christ4 ,you are not nourished by one body and another man by another1 but all by the same2 therefore he added1 #8,we are all participators of the same bread'4 ,but if we are of the same1 and become the same1 why do we not all show forth the same charity and become one in this respect also8 ,for this was so formerly in our progenitors4 ,there was one heart and one mind in the gathering of the faithful4 ,this is not the case now1 but very much the reverse4 ,dissensions are many and various and well-nigh everywhere1 and we show ourselves fiercer than wild beasts towards our members4 ,christ united you to ,himself when you were so distant1 and you will not deign to be united with your brother as you ought to be1 but thrust yourself away from him1 whilst enjoying so great a love and life from your ,master4 ,it was not for no purpose that ,he gave ,his ,body1 but as the first human nature1 which was made from the earth1 became by sin subject to death and to be deprived of life1 ,he introduced1 as we might say1 another bread and leaven--,his own ,flesh--in nature1 indeed the same1 but free from sin and full of life2 and ,he gave to all men to eat of it1 that1 nourished by it and putting off the old dead nature1 we may at this table be blended with the living and immortal nature4 ,this ,body ,he gave to us to take and eat1 which was an act of exceeding love4#bd ,for it often happens that we bite those whom we love4 ,thus1 when ,job pointed out the affection of his household for himself1 he quoted those who loved him specially as often saying1 ,who will give us to be filled with his flesh8 ,so it is that ,christ has given us to be filled with ,his ,flesh1 drawing us to greater love4 ,let us1 therefore1 approach ,him with fervour and burning love1 that we may not encounter the harder chastisement4 ,for the more we are benefitted1 the greater will be our punishment whenever we show ourselves unworthy of ,his generosity4 ,this ,body1 even lying in the manger1 the ,magi reverenced3 untutored and uncivilised men1 leaving their country and their home1 undertook a long journey1 they came and adored1 full of awe and fear4 ,let us1 citizens of heaven1 emulate even uncivilised men1 if necessary4 ,they1 seeing ,him in a manger1 and in a hut1 and not seeing ,him as you see ,him1 approached ,him with deep reverence3 you see ,him not in the crib1 but on the altar3 you see ,him not held by a woman1 but the priest standing there1 and the ,spirit hovering with abundant blessings over what is lying there4 ,nor do you merely see this ,body as they did3 you know ,his power and all the economy of ,his providence1 nor are you ignorant of anything accomplished through ,him1 initiated as you are into all ,his mysteries4 ,let us therefore rouse ourselves1 and tremble1 and show forth so much the greater reverence than those men from afar1 in order that we may not approach ,him heedlessly or casually1 and so heap coals of fire upon our heads4 ,this ,i say1 not that we may not approach ,him1 but that we may not approach ,him carelessly4 ,for just as going to ,him in a chance way is a danger1 so the non-participation in that mystical ,banquet is hunger and death4 ,this ,feast is the sinew of our soul1 the bond of intellect1 the basis of fortitude2 it is hope1 salvation1 light1 life4 ,with this sacrifice1 at our departure from this world to the next1 we shall pass through those sacred portals in great fearlessness1 as if encompassed with an armour of gold4 ,and why do ,i speak of the future8 ,even here this mystery makes the earth a heaven for you4 ,at least unfold the gates of heaven and look through them1 or rather not only the gates of heaven1 but of the heaven of heavens1 and then you will see what ,i say4 ,for that which is the most precious of all things there1 is what ,i will show you lying on earth4 ,just as in royal palaces it is not the walls which strike men with the most awe1 nor the golden ceilings1 but the person of the king sitting on his throne1 so in heaven is it the ,king's ,body4 ,yet this is what you may now see on earth4 ,i am showing you not angels1 nor archangels1 nor the heavens1 nor the heaven of heavens1 but the ,lord of all these ,himself4 ,do you understand how it is that you see the most precious thing of all upon earth8 ,and not only do you see it1 but you also touch it8 ,and not only touch it1 but you eat it1 and1 receiving it1 you take it away with you8 ,cleanse1 therefore1 your soul2 prepare your mind for the reception of these mysteries4 ,if1 now1 you were judged worthy to carry a royal child in state1 with his kingly robes and his diadem1 you would give up everything on earth for it4 ,and1 here1 receiving not a royal child of man1 but the very only begotten ,son of ,god1 tell me1 do you not tremble1 and renounce the love of all earthly things1 and adorn yourself only for that world to come1 or have you still your eyes fixed on the earth1 do you still love money1 and anxiously crave for gold8 ,what pardon could you look for1 or what excuse would you have8 ,know you not how ,our ,lord turns ,his back upon all worldly luxury8 ,was not this ,his reason for being born and laid in a manger1 and for choosing a mother who was poor8 ,was it not for this that ,he said to the man who looked to worldly traffic3 ,the ,son of man has not whereon to lay ,his head8 ,and what of ,his disciples8 ,did not they carry out the same law1 lodging at the houses of the poor1 one going to a tanner's1 another to a tent-maker's1 another to the woman selling purple8 ,they did not seek for illustrious houses1 but for upright minds4 ,let us then emulate their example2 looking beyond the beauty of pillars and marbles1 seeking only for the mansions above1 let us trample under foot all vanities here below1 together with the lust for money1 and take up a lofty mind4 ,for if we be sober and watchful1 the world itself will not be worthy of us1 much less the ,stoic portico or the ,peripatetic walk4 ,therefore1 ,i repeat1 let us adorn our souls1 let us prepare this dwelling-place1 which we shall take with us when we depart1 so that we may possess the eternal tents through the grace and love of ,our ,lord ,jesus ,christ1 to ,whom be glory for ever and ever4 ,amen4 ,remembrance of the ,dead4 7,homilies on ,epistle to the ,philippians1 iv41 vol4 v41 p4 #cf47 ,let us1 then1 not simply grieve for the dead1 nor simply rejoice in the living4 ,then what shall we do8 ,let us grieve for sinners not when dead alone1 but when living also2 and let us be glad over the just not in their lifetime only1 but when they have departed hence4 ,sinners even living are dead1 whilst the just1 who are dead1 live3 sinners are an object of pity to all men even here because they have quarrelled with ,god1 so are the just blessed in that place1 since they have gone to ,christ4 ,sinners1 wherever they are1 are far from the ,king1 and therefore deserve tears1 but the just1 whether here or there1 are with the ,king2 there they are more with ,him and nearer to ,him1 not by their going in1 nor by faith1 but face to face4 ,let us1 then1 not weep simply for the dead but for those in sin3 these call for tears1 for lamentation and weeping4 ,for1 tell me1 what hope is there of those who depart in sins to that place where sins are not put off8 ,as long as they were here1 the probability was great that they might be converted and become better4 ,but if they go to the other world1 there is nothing to be gained from contrition4 ,in hell1 he says1 who shall give praise to ,thee8 ,let us weep for those who thus depart4 ,i do not forbid it1 only not in an unseemly fashion1 not plucking out our hair1 nor baring our arms1 nor tearing our face1 nor wearing black1 but only in shedding a bitter tear according to the spirit in secret4 ,without these accompaniments we may weep bitterly1 and not be contented with a show1 for what some people have done differs in nothing from a show4 ,for instance1 those who beat themselves at the market-place do it not from sympathy1 but for display and for self-seeking and vainglory1 and many women so treat themselves as a business speculation4 ,weep bitterly1 groan at home when no one is looking3 this is sympathy1 and this will be helpful to you also4 ,for1 in grieving for another1 you will be all the more zealous never to fall in the same way1 and you will tremble at sin ever afterwards4 ,weep for unbelievers1 for those who are not different from unbelievers1 who depart hence without baptism1 without being signed with the seal3 these should have tears and wailings1 they are outside the royal palace with those awaiting judgment and with the condemned4 ,amen1 ,i say to you1 unless a man be born of water and the ,spirit1 he shall not enter into the kingdom of heaven4 ,weep for those who have died in riches1 and have devised no comfort for their own souls out of their wealth1 who have received power to wash away their sins1 and have not willed to do it4 ,weep all of you for these both in secret and in public1 but with decorum and reverence1 not making a show of yourselves4 ,let us shed tears over these not for one day1 nor two1 but during our whole life4 ,this is no foolish weeping1 but the weeping of affection2 the other is senseless1 and therefore it soon spends itself4 ,grief which is born of the fear of ,god endures for ever4 ,let us weep for these and help them as much as we can4 ,let us devise some succour for them2 it may be a slight thing1 but let us somehow do it4 ,how and in what manner8 ,by praying and inviting others to pray for them1 by constantly giving alms to the poor for them4 ,this deed has its consolation4 ,listen to ,god's words3 ,i will protect this city for ,myself and for ,david1 ,my servant4 ,if the mere remembrance of a just man could do so much1 what will works done for him not be able to accomplish8 ,not in vain was it ordained by the ,apostles that the dead should be commemorated at the tremendous mysteries3 they knew what a great gain and benefit it would be to the dead4 ,for when a whole people stands with uplifted hands in full and sacred assembly1 and the awful sacrifice is lying before us1 how shall we not reach ,god in our prayer for them8 ,but this applies to those who have died in the faith4 ,with regard to catechumens they are not deemed worthy of this consolation2 they lack all such succour1 save in one particular4 ,what is this8 ,we may give alms for them to the poor1 and the action brings them a certain refreshment1 because ,god wills us to be of use to each other4 ,for why did ,he command us to pray for the peace and well-being of the world1 or1 again1 for all men8 ,although there are thieves1 and tomb-despoilers1 and plunderers1 and men full of every sort of evil amongst the whole number1 yet we still pray for them all4 ,perhaps there may be a conversion of some4 ,now1 as we pray for the living who do not differ from the dead1 so we may pray for the departed4 ,job offered sacrifices for his children1 and freed them from their sins4 ,lest perhaps1 he said1 they have sinned in their hearts4 ,thus is a man provident for his children4 ,he did not say1 as the multitude of men do say1 #8,i will leave them possessions1' nor a fine name1 nor1 #8,i will buy an office1' nor fields1 but what1 ,lest perhaps they have sinned in their hearts4 ,for what is the profit of those things8 ,none1 of things that remain here below4 ,i will make1 he says1 the ,king of all propitious to them3 and then nothing is wanting to them4 ,the ,lord is my ,shepherd1 and ,i shall lack for nothing4 ,here are great riches1 here are treasures4 ,if we have the fear of ,god we want nothing1 but without it1 even if we have a kingdom1 we are the poorest of men4 ,a ,god-fearing man has no equal4 ,the fear of the ,lord exceeds all things4 ,this let us possess1 and let us do all things unto this end3 even if we have to give up our life1 or our body to be cut in pieces1 let us not fear3 let us do all our actions in order to gain this fear4 ,thus shall we become richer than all1 and arrive at the goods to come in ,christ ,jesus ,our ,lord1 to ,whom1 with the ,father and the ,holy ,spirit1 be honour1 power1 and glory1 now and for ever4 ,amen4 ,the ,departed at the ,sacred ,mysteries4 7,homilies on ,first ,epistle to ,corinthians1 xli41 vol4 ii41 p4 #ebd47 ,since1 then1 we are to enjoy goods so great1 let us join ourselves to that company which is as bright as the sun1 and let us not weep for those who depart hence1 but for those who make a bad end4 ,for1 as the husbandman does not grieve over his seed dissolved1 but is in fear and anxiety as long as it remains solid1 so he rejoices when he sees that it is dissolved4 ,for dissolution is the beginning of the future generating4 ,so let us also rejoice when the corruptible habitation perishes1 and man is generated4 ,and wonder not if ,paul called the burying a generating1 for this is the better generating of the two4 ,death1 labours1 dangers1 cares1 succeed the one2 whilst for the other1 if we have lived righteously1 we receive crowns and rewards3 corruption and death succeed the one2 incorruption1 immortality1 and a thousand goods succeed the other4 ,in the one generating there is embracing1 pleasure1 sleep2 in the other there is only the voice coming down from heaven1 and all things accomplished in the twinkling of an eye4 ,and he who rises is no more driven to a laborious life1 but he will be where pain and sorrow and lamentation have fled away4 ,if1 however1 you are seeking for a protector1 and weep over the man on this account1 fly for refuge to ,god1 the common ,protector1 and ,saviour1 and ,benefactor of all3 to the almighty ,friend1 to the never-failing ,succour1 to the lasting ,shelter1 ,who is everywhere and always holding us up4 #8,but1' you say1 #8the intercourse was pleasant and fascinating4' ,i know it was4 ,still1 if you meet your suffering with your reason1 and consider in yourself who it is that has taken him1 and that if you bear it bravely1 you offer up your wish as a sacrifice to ,god1 you will be borne aloft even over this wave1 and ,christian principle will effect what the action of time does2 but if you are pusillanimous1 time will weaken your passion without bringing you a reward4 ,together with these recollections1 ponder on the examples offered both in this present life and in ,holy ,scripture4 ,consider how ,abraham slaughtered his own son1 neither shedding tears nor uttering a bitter word4 #8,but he was ,abraham1' you say4 ,yet you are called to greater conflicts4 ,job1 indeed1 showed sorrow as a loving father would who mourns over those departing from him4 ,now we show the grief of foes and enemies4 ,for if a man were summoned to a palace and crowned1 and you were to beat your breast and be in sorrow at it1 ,i should say you were not a friend to the man crowned1 but a determined adversary and hater4 #8,i am not weeping for him1' you say1 #8but for myself4' ,neither is this the part of a lover--the wishing him to be still in conflict on your account1 to be left in uncertainty as to the future1 instead of being crowned1 or to be tossing on the sea when he might be resting in harbour4 #8,but1' you say1 #8,i know not where he has gone4' ,how is it that you do not know8 ,this will be evident from the fact of his having lived righteously or the reverse4 #8,and as he departed in sin1 this is the very reason why ,i am tormented4' ,what you say is a mere pretext4 ,if this is why you mourn over a dead man1 you should have taken pains with the living one and set him right4 ,you are throughout thinking of your own interests1 not of his4 ,if1 indeed1 he departed hence in sin1 you should rejoice that his sins were stopped and that he did not continue in evil1 and you should help him by those means which are in your power3 not by tears1 but by prayers1 and supplications1 and alms-giving1 and offerings4 ,it is not by chance that these things have been ordered1 nor is it due to haphazard that we commemorate the dead at the sacred mysteries1 and that we succour them by supplication to the ,lamb1 ,who is lying there1 ,who takes away the sins of the world1 but that they may derive hence some consolation4 ,nor is it without reason that he who is standing by the altar1 as the sacred mysteries are performed1 utters this cry3 for all those who have fallen asleep in ,christ1 and for those who make commemoration in their behalf4 ,for if commemoration were not made for them1 this would not be said4 ,our mysteries are no theatrical display4 ,god forbid6 ,these things take place by the disposition of the ,spirit4 ,therefore1 let us help them1 and make commemoration in their behalf4 ,for if ,job's sacrifice purified his children1 why do you doubt that the departed receive comfort when we too offer sacrifice for them8 ,god is wont to give graces to some on behalf of others4 ,and this ,paul also showed1 saying that for this gift obtained for us1 by the means of many persons1 thanks may be given by many in our behalf4 ,let us not weary of helping the departed1 both by offering sacrifice and claiming intercession for them4 ,for the sacrifice which saves the whole world is before us4 ,therefore we pray confidently at it for what concerns the world1 and we name them with martyrs1 and confessors1 and pontiffs4 ,for we are all one body1 even if certain members be more resplendent than others2 and everywhere we may be gaining forgiveness for them1 by prayers1 by offerings made for them1 by those who are named with them4 ,why1 then1 do you grieve and weep1 when you are able to apply so great a forgiveness to him who has departed8 ,is it because you have become lonely1 and have lost your protector8 ,but you ought never to say this1 because you have not lost ,god4 ,as long as you possess ,him1 ,he will be more to you than any man1 be he father1 child1 or near relation2 for even when these were living1 it was ,he in reality ,who did everything4 ,the ,tombs of the ,martyrs4 7,homily on the ,martyrs1 ,benedictine ,edition1 t4 ii41 p4 #ffg47 ,the feasts of the martyrs are not according to the course of days only1 but they are reckoned also by the disposition of those who celebrate them4 ,for instance1 have you imitated a martyr1 have you emulated his goodness1 have you pressed on in the footsteps of his ascetic life8 ,then1 though it is not a martyr's day1 you have celebrated a martyr's feast4 ,for to honour a martyr is to imitate him4 ,just as evil-doers are feastless in the midst of feasts1 so the righteous1 even if there be no solemnity1 have carried out one4 ,the feast is characterised by purity of conscience4 ,this ,paul expressed clearly3 ,therefore1 let us keep the feast not in the old leaven of evil and wickedness1 but in the unleavened bread of purity and truth4 ,there is1 then1 unleavened bread amongst the ,jews1 and so there is amongst us2 but with them it consists of wheaten flour1 with us in a pure life and in remaining spotless4 ,thus1 he who wards off every stain keeps a feast every day1 is ever celebrating a solemnity not only on the feast of the martyr or at his shrine1 but also sitting at home4 ,every man can keep the martyr's feast by himself4 ,in saying this ,i do not mean that we should not go to the tombs of the martyrs4 ,i mean that1 being there1 we should frequent these places with befitting devotion1 not only on their days1 but that we should show the same piety out of their days4 ,who would not revere this gathering of ours to-day1 this splendid sight1 the fervent charity and glowing spirit1 the boundless love1 which are here manifested8 ,nearly all the city has been eager to come2 fear of his master has not withheld the servant2 no straits of poverty1 no feebleness of age1 have kept the poor or the old away2 no tenderness of sex in women1 no extreme of luxury has hindered the rich1 no folly of power the ruler4 ,but a longing for the martyrs vanquishing all such disparity1 both the weakness of nature and the stress of poverty hold together by one bond the vast multitude gathered here1 who are moved by the wings of this desire to live the life of the heavenly citizens4 ,for1 treading under foot all allurements to excess and wickedness1 you are consumed with longing for the martyrs4 ,as with the dawn of day wild animals flee away and take shelter in their own holes1 so when the light of the martyrs bursts upon our minds all diseases are put to flight and the bright flame of mortification is enkindled4 ,and let us keep this fire alive not now only1 but always1 when this spiritual spectacle has been broken up2 let us retire to our own homes with the same fervour1 not giving ourselves up to taverns1 or dissoluteness1 or drunkenness1 or feastings4 ,you have made night into day through these sacred vigils3 do not again make day into night through inebriation1 and gluttony1 and meretricious songs4 ,you have honoured the martyrs by your presence1 your attention1 and your fervour3 honour them by going modestly home1 lest anyone seeing you taking your ease in a low place should say that you came not on account of the martyrs1 but to increase your passion and to incite your bad desires4 ,this ,i say1 prohibiting not feasting but sin1 prohibiting not wine but drunkenness4 ,it is not the wine which is evil1 it is intemperance4 ,wine is the gift of ,god1 intemperance is the devil's invention4444 ,intemperance is ever an evil1 beloved brethren1 and most of all on the feast day of the martyrs4 ,together with the sin1 it is a most open contempt and folly and putting aside of the divine words2 hence the chastisement would be double4 ,if1 therefore1 you have come to the martyrs and mean afterwards to drink1 you had better remain at home and not shame nor insult the martyrs' feast1 nor scandalise your neighbour1 nor distort your understanding1 nor add to your sins4 ,you came to look upon men who were racked with torments1 covered with blood1 and adorned with wounds1 who gave up this present life and took their flight to the life above4 ,show yourself worthy of those wrestlers4 ,they despised life1 do you despise luxury2 they renounced their life in this world1 do you renounce the craving for drink4 ,do you wish for feasting8 ,remain by the martyr's tomb1 weep there a fountain of tears1 grieve in your mind1 take a blessing from that tomb4 ,let it assist you in your prayers2 make the account of his fight your constant reading2 embrace the coffin2 nail yourself to the shrine4 ,not only the bones of the martyrs1 but their tombs also and their coffins1 produce an abundant blessing4 ,take holy oil and sign your whole body with it1 your tongue1 your lips1 your throat and eyes1 and you will avoid the abyss of drunkenness4 ,the ,bodies of the ,martyrs4 7,homily on the ,martyrs1 ,benedictine ,edition1 t4 ii41 p4 #fej47 ,yesterday was the martyrs' feast1 and so is to-day4 ,would that we could be always keeping the feast of the martyrs6 ,for if those who are mad after theatres1 and who gape open-mouthed at horses racing1 cannot have enough of those foolish spectacles1 how much more should we be insatiable for the feasts of the saints4 ,in the one place there is a diabolical pomp1 in the other a ,christian feast3 in the one place devils are revelling1 in the other angelic choirs are singing3 in the one place souls are lost1 in the other there is salvation for all who are gathered together4 ,do not theatres offer any pleasure at all8 ,if they do1 not such as the other4 ,what pleasure1 indeed1 is there in seeing horses running senselessly to and fro8 ,in the other case1 you see1 not brute animals yoked together1 but countless chariots of martyrs1 and ,god as charioteer in the midst of them1 leading the way to heaven4 ,listen to the prophet saying that the souls of the saints are ,god's chariot3 ,god's chariots are ten thousand fold1 and thousands those who rejoice4 ,that which ,he has made a gift to the powers above1 ,he has granted to our nature also4 ,he sits upon the cherubim1 as the psalm says3 ,he ascended upon the cherubim1 and ,he flew2 and again3 ,he who sitteth upon the cherubim and looketh into the abysses4 ,this ,he has given to us also4 ,he sits on them1 ,he dwells in us4 ,i will abide in you and will walk in you1 ,he says4 ,they have become ,his chariot1 let us become ,his temple4 ,see you how these honours are akin8 ,see you how ,he has reconciled the things above and the things below8 ,therefore1 if we choose1 we are in nothing removed from the angels6 ,as ,i began by saying1 yesterday was the martyrs' feast1 and to-day is the martyrs' feast3 not the martyrs who are amongst us here1 but those who are in the country1 or rather1 they also are with us4 ,town and country1 in the business of this life1 are distinct from each other1 but as far as piety is concerned1 they meet on the same ground4 ,tell me not1 then1 that they have the tongue of barbarians3 look rather at their mortified minds4 ,how does unity of language serve me where the spirit is not one8 ,how does a different speech hurt me where there is harmony in the things of faith8 ,according to this reasoning1 the country is in no sort of way worse off than the town3 they enjoy equality of privileges in the head and chief of good things4 ,so it was that ,our ,lord ,jesus ,christ did not confine ,himself to cities1 and leave country places empty and deserted1 but ,he went about through cities and villages1 preaching the ,gospel1 and curing every sickness and disease4444 ,this is why ,god sowed martyrs not in cities alone1 but in the country too1 so that we may use their feasts as a necessary opportunity of meeting each other1 and oftener in the country than in the city4 ,for ,god gave the greater honour to the inferior1 as this member is weaker1 and therefore enjoyed more attention4 ,dwellers in towns always have the benefit of teaching at their command1 but not so those who live in remote places4 ,god1 therefore1 comforting the poverty of the teachers in the fruitfulness of the martyrs1 has ordained that the greater number should be buried in the country4 ,they have not always the voice of teachers1 but the voice of the martyr speaking to them from his tomb1 and with more force4 ,and that you may know that the martyrs speak more powerfully in their silence than we by our voice1 it has often happened that many have discoursed to multitudes concerning goodness1 and have effected nothing2 whilst others1 who said no word1 have done wonders through the shining example of their life4 ,much more have the martyrs effected this1 not raising the voice of their body1 but the voice of their deeds1 which is far louder than the voice of the mouth4 ,through this voice they speak to everyone of the human race in these words3 #8,look at us1 and see what evils we have endured4 ,what have we suffered in being condemned to death1 and finding eternal life8 ,we have been made worthy to lay down our bodies for ,christ4 ,if we had not offered them up then for ,christ1 in a little while we should have been obliged to put off this temporary life of theirs in spite of ourselves4#be ,if martyrdom had not come upon us1 the common death of nature would have dissolved our bodies4 ,on this account we give thanks to ,god without ceasing for making us worthy to use inevitable death for the salvation of our souls1 and for receiving as a gift from us1 and with the greatest honour1 that which was a matter of necessity4 ,are the torments oppressive and painful8 ,if they are1 they pass away in a moment of time1 whilst the refreshment lasts during eternal ages4 ,nor are the torments painful even for one moment to those who have their eyes on what is to come1 and who gaze intently upon the ,judge4 ,because blessed ,stephen saw ,christ with the eyes of faith1 he was not conscious of the volley of stones1 but instead of the stones he was counting the rewards and crowns4 ,so do you rise above present things to the contemplation of the future1 and you will be insensible to even a brief consciousness of pain4 ,this and much more is what the martyrs say1 and they are far more persuasive than we are4 ,for if ,i tell you that torment is not torment1 my words are not to be trusted1 for there is no difficulty about talking wisely4 ,but the martyr1 who speaks by his deeds1 cannot be gainsaid4 ,and1 as with ordinary baths1 when they are bubbling over with hot water1 no one has the courage to jump in1 as long as those who are sitting by the bath invite each other to enter by word only1 they induce nobody to try4 ,but as soon as one of them puts in either his hand or his foot1 and1 encouraged by the attempt1 plunges in his whole body1 by his silence he persuades those outside1 more than the others by all they say1 to try the bath2 and so it is with the martyrs4 ,in their case we have the stake instead of the bath4 ,those outside1 by all their talk1 do not carry much weight2 yet1 if a single martyr plunge in1 not his foot nor his hand alone1 but his whole body1 he offers by his action something more forcible than any advice or preaching1 and he stops the anxiety of those standing round4 ,see you how the voice of the martyr is more powerful even in its silence8 ,this is why ,god has left us their bodies4 ,this is why1 victorious of old1 they have not yet risen4 ,combats1 indeed1 they endured not long ago1 but they have not yet enjoyed the resurrection1 and this for your greater benefit1 that you1 pondering that fight of theirs1 may be incited to carry out your own race4 ,they do not suffer in the least from the delay1 whilst your profit is immense4 ,after these things they will receive their reward1 even if they do not now4 ,if ,god were to take them away from us at this present time1 ,he would cut off much strength and consolation2 because true strength and consolation come to all men from the tombs of the saints1 and you are witnesses of what ,i say4 ,for often when we have used threats1 kindness1 tears1 and exhortations1 you were not moved to fervour in prayer1 but going to the shrine1 without any sermon1 and merely seeing the tombs of the saints1 you shed a fountain of tears1 and warmed to your prayer although the martyr is lying there voiceless in a deep silence4 ,whence1 then1 comes the good to the conscience1 which opens1 as it were1 the floodgates of tears8 ,it is the sight of the martyr and the remembrance of all his good deeds4 ,just as when the poor see other men who are rich and in high offices attended by body-guards1 and enjoying great honour from the king1 learn to feel their poverty more keenly in the prosperity of others1 so is it with us when we call to mind the fortitude which the martyrs showed towards ,god1 the ,king of all their shining example and their glory1 and remember our own sins4 ,their abundance makes our grief and sorrow at our poverty more poignant1 and this consciousness shows us how far we are left behind them3 hence come our tears4 ,again1 ,god left us their bodies1 so that whenever the pressure of earthly business and cares should shroud our minds in darkness1--for private and public affairs are full of this1--we should leave our house1 go out of the city1 bid farewell to these harassing thoughts1 and seek out the shrine4 ,we may enjoy the spiritual atmosphere there1 forget our business1 feed on peace1 have the companionship of the saints1 pray to ,him ,who is their judge for our own salvation1 pour forth many supplications1 and through all these means1 lightening our conscience1 may return home in much sweetness of spirit4 ,the biers of the martyrs are nothing else than secure harbours1 the sources of spiritual streams1 inexhaustible treasures of wealth which are never consumed4 ,and just as harbours receive vessels which have been much tossed by the waves1 and place them in safety1 so the biers of the martyrs receiving these spirits of ours1 which are absorbed by the cares of life1 establish them in great peace and security4 ,just as streams of cold water revive failing and scorched bodies1 so do those resting-places calm souls which are burnt up with foul passions4 ,the mere sight of them quenches evil cupidity1 and wasting envy1 and burning desires1 and any other trouble of the same kind1 and they are superior to treasures of great wealth4 ,for treasures of money present many dangers to those who find them1 and when divided into many parts become less in the distribution4 ,here there is nothing of this sort1 for the attainment is without dangers4 ,contrary to what happens in material treasures1 this division does not diminish this treasure4 ,the former1 as ,i said1 are lessened by being divided4 ,now1 when these are distributed amongst many1 then it is that they most of all show what their riches are4 ,for such is the nature of spiritual things that they are increased by distribution1 and become greater by division4 ,meadows with their sight of roses and violets are not so delightful as the tombs of the martyrs which offer to souls who gaze upon them an indestructible and undying delight4 ,the ,tombs of the ,servants4 7 47 7,homilies on ,second ,epistle to ,corinthians1 xxvi41 vol4 iii41 p4 #bgc47 ,thus ,god has led all the saints through tribulation and distress1 helping them on the one hand whilst securing the rest against conceiving an unduly high opinion of their merits4 ,thus it was in the beginning that idolatries prevailed by the excessive admiration lavished upon men1 and in this way the ,roman ,senate decreed ,alexander to be the thirteenth god4 ,for it had this authority of electing and making gods4 ,when the whole work of ,christ became known the provincial ruler sent to enquire whether they thought ,he too should be a god4 ,they would not agree to that1 and were impatient and angry that the power of the ,crucified1 bursting forth before their vote and decree1 had attracted the whole world to its own majesty4 ,this was ordained even against their will1 so that the divinity of ,christ might not be preached by vote of man1 and that ,he should not be looked upon as one of the many decreed by them to be divine4 ,for they made pugilists gods1 and the creatures of ,hadrian's infamous lust1 whence1 too1 the city of ,antinoos derives its name4 ,for1 since death bears witness against mortal nature1 the devil lighted upon another way--the immortality of the soul1 to which he joined gross flattery1 and led many into impiety4 ,what malice6 ,whenever we bring forward this argument in its proper place1 he destroys it2 but when he wishes to make an injurious use of it himself1 he sets it up most zealously4 ,if anyone should ask1 #8,how is ,alexander a god8 ,did he not die and die miserably8' ,he answers1 #8,but his spirit is immortal'4 ,then you think over in your mind the argument for immortality1 and play the philosopher in order that you may turn men away from the ,god of all2 but when we say that this is the greatest gift of ,god1 you persuade those whom you cheat that we are low-minded and cringing1 and nothing better than unreasoning animals4 ,and if we were to say that the ,crucified lives1 they would indulge in great laughter at us1 although the whole universe is crying out that ,he does live1 and did cry out of old1 then by signs1 now by converts1 for these successes do not belong to a dead man2 but if some one declares that ,alexander lives1 you believe him1 although he has no wonder whatever to bring forward in proof of it4 #8,yes1 he has1' you reply2 #8in his lifetime ,alexander did many and great deeds1 for he subdued peoples and cities1 and made many victorious wars1 and set up trophies4' ,now1 if ,i am able to show you things which neither ,alexander nor any other man of his day contemplated in his lifetime1 what further proof of the resurrection do you require8 ,that a living man1 being a king1 and having an army1 should carry out wars and victories is neither astonishing nor wonderful2 but to do things so great after crucifixion and the tomb1 to do them over land and sea1 this is truly awe-inspiring1 and proclaims divine and infinite power4 ,after his death ,alexander did not hinder his empire from dissolution1 and when it had disappeared did not bring it back again4 ,how should a dead man do this8 ,now1 ,christ set up ,his kingdom in dying4 ,and why do ,i speak of ,christ1 since ,he gave to ,his disciples also to become famous after death8 ,tell me1 where is ,alexander's tomb8 ,show it to me and say what day he died4 ,but the tombs of ,christ's servants are famous2 they have taken possession of the most royal city1 and their days are solemnly kept as a feast for the world4 ,whilst the one is unknown amongst his own countrymen1 even barbarians are familiar with the other4 ,and the tombs of the servants of the ,crucified are more splendid than the courts of kings1 not in the greatness and beauty of the monument1 though in this1 too1 they are remarkable1 but1 what is far more1 through the devotion of those who frequent them4 ,and he who is clothed in the royal purple leaves his throne to embrace those tombs1 and1 putting off the garb of vanity1 stands as a suppliant of the saints in order to make them his intercessors with ,god1 and the crowned king has need of a dead tent-maker and a fisherman as patrons4 ,i ask you1 would you dare to call the ,lord of these a dead man1 ,whose servants1 though no longer here1 are the protectors of the kings of the earth8 ,and you may see this happening not in ,rome alone1 but also in ,constantinople4 ,for here1 too1 the son thought his father1 ,constantine the ,great1 most highly honoured if he might be buried in the vestibule of the ,fisherman4 ,what door-keepers in palaces are to kings1 this kings are at the tombs of fishermen4 ,the fishermen1 like lords of the spot1 have taken possession of what is within2 the kings1 like sojourners and neighbours1 have been contented to have a separate place in the doorway1 thus proving to unbelievers that pre-eminence in the resurrection will belong to fishermen4 ,for if it be so here in the matter of tombs1 how much more in the resurrection4 ,and the order is reversed3 kings become servants and subjects1 whilst subjects are invested with regal dignity1 or rather with something even greater4 ,the truth itself shows that there is no flattery in the matter1 for kings have become famous through these subjects of theirs4 ,their tombs are far more awe-inspiring than those of all kings put together2 there is great solitude in the one and a great crowd at the other4 ,if you wish to compare these tombs with royal courts1 here again they carry off the palm4 ,many are the bustling people at the court1 but at the tomb many are they who call and attract rich and poor1 men and women1 slaves and freemen4 ,there is great fear at the one1 and an unspeakable delight at the other4 ,but it is a pleasant sight to look upon the king with his golden sceptre and his crown on his head1 his guards standing near1 and princes1 and generals1 and commanders1 and officers high and low4 ,yet the spectacle presented by the other is so much more magnificent and ineffable1 that1 compared to it1 the court would seem to be a puppet show and child's play4 ,you have hardly crossed the threshold when the place carries your mind up to heaven1 to the ,king above1 to the army of the angels1 to the throne of the ,most ,high1 to glory unspeakable4 ,at court it falls to the ruler's part to release one man and to put another in chains2 now1 the bones of the saints have not this poor and miserable authority1 but a power far greater4 ,for they call forth demons and torture them1 and release from their sharpest chains those who are bound4 ,what is more awful than this tribunal8 ,whilst no one is seen and no one appears by the devil's side1 there are voices and convulsions1 and blows and torments1 and angry tongues1 the devil not bearing that wonderful power4 ,and they who carry those bodies have dominion over bodiless spirits3 dust1 and bones1 and ashes1 tear those invisible beings into pieces4 ,so it is that no man would ever go a long journey to see royal palaces1 whilst many kings have often travelled far for this spectacle4 ,for the testimony of the saints furnishes a likeness and a symbol of the judgment to come1 devils are punished1 men are chastised and set free4 ,see you the power of the saints even when they are dead1 and the weakness of sinners even whilst living8 ,fly therefore from evil1 that you may have dominion over these1 and pursue goodness with all zeal4 ,for1 if things so wonderful take place here1 judge what it will be like hereafter4 ,,part ,,iii4 ,,personal4 ,to ,innocent1 ,bishop of ,rome4#bf ,to my most reverend ,lord1 and the most religious ,bishop ,innocent1 ,john sends greeting in the ,lord4 ,i think that before the reception of our letters your ,piety will have heard of the iniquitous deed which has been attempted here2 for the enormity of the evil has allowed scarcely a part of the world to be in ignorance of this direful tragedy4 ,report1 carrying news of what has taken place to the farthest extremities of the earth1 has everywhere called forth much wailing and lamentation4 ,since1 however1 it is not a question of tears alone1 but of setting things straight and trying to find out how this most cruel tempest inflicted on the ,church is to be stayed1 ,i deem it necessary to urge my most honoured and reverend lords and bishops ,demetrius1 ,pansophius1 ,pappo1 and ,eugenius to give up their own affairs1 to brave the seas1 and to set out on a long journey1 and to hasten to your ,charity1 so that1 when you have been clearly informed of all things1 a remedy may be more speedily applied4 ,with these we shall send the most esteemed and beloved of the deacons1 ,paul and ,cyriacus4 ,and ,i myself in the shape of a letter will inform your ,charity briefly of what has taken place4 ,theophilus1 being bishop of ,alexandria1 and certain men setting our most religious emperor against him1 he was ordered to come here alone4 ,accompanied by not a few ,egyptian bishops1 he makes his appearance1 as if wishing from the first to show that he comes to war and to fight us4 ,then1 when he had arrived at great and heaven-favoured ,constantinople1 he did not come to the cathedral according to custom and old-established usage1 nor did he visit us1 nor did he take part in sermon1 prayer1 or communion1 but on disembarking he passed by the vestibule of the church and established himself at a distance from the city1 although we repeatedly invited him and those with him to stay with us1 for lodgings and everything else needful for him were in readiness2 neither they nor he would hear of it4 ,seeing this1 ,i was much perplexed1 not being able to imagine the cause of this unjust enmity4 ,still1 we did our part and what was incumbent on us for them1 and continually invited him to meet us and to say why he had thus made a quarrel with us from the very first and brought discord into so great a city4 ,as he would not explain the reason1 and as his accusers were urgent1 our most religious emperor summoned us4 ,he ordered me forthwith to go to the place where ,theophilus was1 and to hear the case against him4 ,his accusers were urging assaults1 and slaughterings1 and numberless other things4 ,we1 however1 who know the laws of our fathers1 and reverence and honour the man1 and having his own letters1 too1 to show that causes should not be carried out of their proper jurisdiction1 but that matters concerning the province should be concluded in the province1 did not accept the task of judging him1 but declined with much firmness4 ,he1 on the contrary1 adding to his previous conduct1 summoned our archdeacon most peremptorily1 as if the church were already widowed and without a bishop1 and through him gained all the clergy to his side4 ,so the churches became deserted1 abandoned in each case by the clergy1 who were preparing to take action against us and to accuse us4 ,this done1 he sent to summon us into court1 though he had not cleared himself from the charges made against him1 which was manifestly against every canon and every law4 ,now1 we1 knowing perfectly well that we were invited1 not to a court of justice1 or we would have gone a thousand times over1 but to a foe and an enemy1 as subsequent events1 no less than what had already taken place1 have proved1 sent to him ,demetrius1 bishop of ,pessinus1 ,eulysius1 bishop of ,apamea1 and ,lupicinus1 bishop of ,appiaria1 and the priests ,germanus and ,severus1 who made careful answer as befitting us1 saying that we refused not judgment1 but an outspoken enemy and a declared foe4 ,for how is the man who1 without receiving a charge against me1 has so acted from the first1 and held himself aloof from church communion and prayers1 and incited accusers1 who has gained the clergy to himself and emptied the cathedral1 how is he fit to mount the judge's throne which is not his in any sort of way8 ,for it does not belong to ,egypt to sit in judgment on ,thrace1 when1 too1 he of ,egypt is under accusation and a declared enemy4 ,yet he showed no regard to us1 being bent on carrying out his own purposes1 though we showed that we were equal to defend ourself before a hundred or a thousand bishops1 and to prove ourself innocent1 as we are2 but he would not abide it4 ,now1 in our absence1 while we were demanding a synod and seeking judgment1 not avoiding a hearing but open enmity1 he received accusers1 absolved those excommunicated by me1 and took information from those very men who had not cleared themselves of charges1 and had it written down officially1 all which acts are against the ordinary course of custom and canon law4 ,why need ,i go on8 ,he left nothing untried until he had cast us out with a high hand both from the city and the ,church1 and this late in the evening1 all the people pressing after us4 ,i was taken and carried off by the curiosus#bg in the midst of the city1 thrown into a ship1 and ,i sailed through the night1 all this because ,i had demanded a synod for my just hearing4 ,who could listen to all this with dry eyes1 however stony his heart8 ,but1 as ,i said1 we need not only to grieve for the evil accomplished1 we must also remedy it1 and therefore ,i appeal to your ,charity to stand by us and sorrow with us1 and to do everything you can that it may go no further4 ,for their illegal proceedings did not stop here1 but were aggravated by others besides their former ones4 ,when our most religious emperor turned them out of the church which they had shamefully usurped1 and many bishops present seeing their iniquity1 and flying from their approach as from a fire consuming everything1 retired into their own dioceses1 we at last were recalled to the city1 and to the church from which we had been impiously cast out3 more than thirty bishops brought us back1 our most religious emperor sending a notary for the purpose1 but he 7,theophilus7 took immediate flight4 ,for what reason8 ,because1 when we came back1 we entreated our most religious emperor to call a synod to avenge what had taken place4 ,conscious1 therefore1 of his deeds1 and fearing to be convicted1 the imperial letters having been sent to all parts1 calling all together1 he threw himself in the dead of the night into a little boat1 and thus escaped1 taking all his party with him4 ,but we in the security of our conscience did not desist from entreating our most religious emperor as before1 who with a kindness worthy of him sent for him again from ,egypt1 and for those with him1 that they might give an account of what had taken place1 and that he might not suppose the iniquitous attempt made by a party in our absence1 in the face of all canon law1 should be a sufficient excuse for himself4 ,yet he did not heed the imperial letters1 but stayed at home1 alleging the sedition of the people1 and the untimely zeal of some who1 forsooth1 were opposing him1 although before the imperial letters this same people had rained down accusations against him4 ,however1 we will not now enter into these things1 but we have said this much1 wishing to show that he was caught in the act of plotting4 ,moreover1 after this1 we did not rest1 but demanded a judgment founded on enquiry and answer1 for ,i said we were prepared to show ourself free from blame1 and them most guilty4 ,for certain ,syrians who had been with him at that time were left here1 and they had taken part in all his proceedings4 ,these we approached in our readiness for judgment1 and often repeated our demand1 asking for the documents or heads of accusation1 or to be told the nature of the grievance against us1 or who the accusers are4 ,we could obtain none of these things1 and again we were thrust out of the see4 ,how shall ,i narrate what then happened--an unequalled tragedy8 ,what words will suffice8 ,what ear will listen untroubled8 ,whilst we made the same offer1 as ,i was saying1 a great military force collected on the great ,sabbath#bh itself1 and we going into the church as the evening was drawing on1 they tore by force all our clergy from our side1 and surrounded the sanctuary with armed men4 ,the women in the sacred building1 who had undressed for baptism at that very time1 fled away without their clothes in fear at this terrible invasion4 ,nor were they allowed to cover themselves as much as womanly decency would require1 but many of them were wounded and thrust outside1 the fonts were filled with blood1 and the sacred waters polluted4 ,yet the evil did not stop even here4 ,proceeding to where the holy elements were reserved1 the soldiers1 amongst whom some were known to me as not ,christians1#bi looked at everything within the veil 7 71 and as it happens in a great tumult1 the most sacred ,blood of ,christ was spilt upon those soldiers1 and as in a barbarian captivity1 everything was dared4 ,the people fled into solitude1 and the multitude passed their time outside the city1 and the churches at so great a feast became empty1 and more than forty bishops1 our companions1 with people and clergy1 went into hiding for no cause4 ,the sighs and groans and bitter tears called forth by these misfortunes filled marketplaces1 and houses1 and deserts1 and every part of the city4 ,through the extreme wickedness of the deed1 not the sufferers alone1 but also those who were not sufferers in this way1 sympathised with us3 not the orthodox alone1 but heretics1 and ,jews1 and heathens4 ,there was everywhere trouble1 and agitation1 and grief1 as if the city had been taken by storm4 ,and these things were attempted against the intention of our most religious emperor1 at nightfall1 by the machinations of bishops1 who1 in many instances1 led the troops1 and were not ashamed to have the attendance of civil officers instead of deacons4 ,when day came the whole city was transported beyond the walls1 under trees1 and in valleys1 finishing the feast like straying sheep4 ,you will be able to surmise the rest1 for1 as ,i said1 it is impossible to repeat word for word what has taken place in each case4 ,what is so grievous is that evils so great and crying have not yet come to an end1 and that there is no hope of liberation4 ,on the contrary1 they increase day by day1 and we have become a laughing-stock to many4 ,or rather1 no man laughs1 however unrighteous he may be1 for all men are in tears1 as ,i have said1 at this recent iniquity1 which is the climax of misfortune4 ,what if we were to speak of the troubles of the other churches8--for the evil was not restricted to ,constantinople1 but spread to the ,east4 ,for just as inflammation which begins in the head corrupts all the members1 so now iniquities arising from the fountainhead1 as it were1 of this great city1 have opened the door to a general agitation4 ,everywhere priests are against bishops1 bishops against bishops1 and people divided against themselves1 whilst others are brooding sedition3 badness is growing apace1 and the whole world is overturned4 ,when you learn all this1 my most honoured and religious ,lord1 show forth a courage and zeal befitting you1 that so great a flood of iniquity against the churches may be stemmed4 ,for if this custom should obtain1 and anyone who wishes it should be allowed free ingress into the dioceses of others at so great a distance1 to thrust out those whom he chooses1 to act on his own authority1 as it pleases himself1 understand that all things will be dissolved1 that the whole world will be involved in irremediable war1 every man fighting everyone else4 ,now1 in order that so great a destruction should not overwhelm all things under the sun1 ,i beseech you to enjoin by letter that what has been iniquitously perpetrated against us in our absence1 and by one party1 whilst we did not refuse judgment1 may have no force1 as indeed it has none by its very nature1 and that those who are thus convicted may be subjected to the penalty of ecclesiastical laws4 ,with regard to ourself1 who have been neither condemned nor convicted1 we ask you for the continued benefit of your letters and of your charity1 and of everything else which we previously enjoyed4 ,if they who have been so guilty would even now allege charges by reason of which they iniquitously cast us out1 not telling us of the accusations nor making charges against us1 the accusers not appearing1 let us have an impartial judge1 and we will submit ourselves to his sentence and prove ourself guiltless of what is brought against us1 as indeed we are4 ,their recent deeds are against all propriety and every law and ecclesiastical canon4 ,and why do ,i speak of ecclesiastical canon8 ,not even in secular tribunals have such things been ever attempted1 nay1 not amongst barbarians3 neither ,scythians nor ,sauromites have ever given sentence for one party alone1 in the absence of the accused1 who was refusing1 not judgment1 but hatred1 demanding a thousand judges1 declaring himself innocent1 ready to clear himself from charges in the face of the world1 and showing that he is blameless in everything4 ,considering all this1 and learning things more clearly from my lords and most religious brethren1 the bishops1 ,i beseech you show us that zeal which becomes your office4 ,thus you will rejoice not us alone1 but all churches in general1 and you will be rewarded by ,god1 ,who does all things for their peace4 ,farewell1 and pray for me1 most honoured and holy ,lord4 ,letter addressed to some ,imprisoned ,bishops and ,priests1 a4d4 #djd4 7,benedictine ,edition1 cxviii41 t4 iii41 p4 #fhi47 ,you are dwelling in a prison and are in chains1 and are shut up with unclean and filthy men3 who could be more blessed than you on this account8 ,who wears on his head so noble a golden crown as he whose right hand is fettered for ,god8 ,what dwelling-place so vast and splendid as a prison full of gloom1 and dirt1 and ill smells1 and tribulation for the same cause8 ,rejoice1 therefore1 exult1 you are crowned1 be glad that these sad occurrences are the means of procuring you immense riches4 ,this is the seed full of unspeakable promise2 this is the combat which is secure of victory and reward2 this is the voyage productive of a rich return4 ,with these things in your minds1 my most honoured and religious lords1 rejoice and be of good cheer1 cease not to give praise to ,god in all circumstances4 ,you are inflicting severe blows on the devil1 and laying up to yourselves a great reward in heaven4 ,for the sufferings of this time are not worthy to be compared to the glory to come which shall be revealed in you4 ,pray write to me often4 ,i desire most earnestly to receive letters from men who are in chains for ,god's sake1 telling me of your sufferings1 and even in a strange land ,i shall be greatly consoled by their perusal4 ,to the ,priests and ,monks ,theodotus1 ,nicholas1 and ,cherea4 ,written from his ,exile at ,kucusus1 a4d4 #dje4 7,benedictine ,edition1 cxlvi41 t4 iii41 p4 #fhe47 ,you allege the incursion of the ,isaurians as the cause of your absence1 but ,i look upon you as present and myself as with you1 and see no obstacle in this against your arrival4 ,for such are the wings of charity that they fly swiftly and with great alacrity in every direction1 in spite of a thousand impediments4 ,but if ,i am deprived of your bodily presence1 cease not from prayer1 and our merciful ,god will grant it us4 ,since ,i too1 bearing you constantly in my mind1 long for a sight of you in the flesh1 and ,i know that ,i shall have this too1 as you are earnestly beseeching ,him ,who can do all things to break up the winter and to establish peace everywhere4 ,now1 to gladden you with news of myself1 ,i am enjoying much quiet and leisure4 ,and although many things disturb my health1 as1 for instance1 the absence of physicians and the want of necessaries 7for there are no shops here and no drugs71 a bad climate 7for the summer tries me no less than the winter1 by its excessive heat as opposed to the cold71 a siege severe and constant1 with perpetual fears of incursions from the ,isaurians1--in spite1 ,i say1 of all this and much more which is undermining my strength whilst recovering from that great danger and severe illness1 ,i am fairly well4 ,do not fail to write to me often1 and to tell me how you yourselves are4 ,for ,i view your affection as a great consolation and encouragement1 as a treasure producing a multitude of good things4 ,and whenever ,i think about your own state1 your steadfast heart1 your strong and enduring love1 ,i cannot put it out of my mind4 ,i take refuge in the thought as in a spacious and calm harbour away from the surging waves of tribulation4 ,to some ,priests and ,monks in ,phnicia1 who were ,instructing ,heathens4 7,from ,kucusus1 ,a4,d4 #dje4 cxxiii41 t4 iii41 p4 #ffc47 ,pilots1 when they see the ocean stirred up from its depths1 and a heavy storm and disturbance1 not only do not desert the vessel1 but show greater industry and more willingness by watching themselves and rousing the others4 ,and physicians1 too1 when they see that the fever is active and very high1 not only do not leave the sick man to himself1 but then especially do all they can1 and show a greater diligence and readiness both through others and through themselves so as to overcome the disease4 ,why do ,i say this8 ,that no one of you through the disturbance which has taken place should desire to leave ,phnicia and to come here for quiet4 ,the more the trials1 the angrier the waves1 the heavier the trouble1 the greater the reason for your staying in readiness1 and watchfulness1 and diligence1 showing forth more eagerness1 so that your fine house may not fall1 nor your labour be in vain1 nor the fruits of your agriculture disappear4 ,for ,god is able to quell the disturbance and to reward your patience4 ,when things run smoothly our reward is not so great as it is for you now when there is much difficulty1 great agitation1 and when many are scandalised4 ,considering1 therefore1 the work done1 and the labour surmounted1 and the good works which you have accomplished1 and that by the grace of ,god you have conquered impiety to a certain extent1 that things in ,phnicia had come to improve1 that your reward and crown are now greater1 that ,god will remove obstacles before long and give you many compensations for your patience1 stand fast and endure4 ,even now you should not want for anything1 but it was my command that you should have the same plenty and abundance1 whether in clothes1 or shoes1 or food1 as the brethren4 ,if ,i1 who am in so much tribulation and affliction in a solitude of ,kucusus1 take your good deeds so much to heart1 how much should you1 who are enjoying great plenty1 do your part1 as far as necessity allows you4 ,i repeat1 then1 let no one frighten you1 for things gave good promise1 and this you may ascertain from the answers sent by his ,reverence the priest ,constantine4 ,if you remain1 be there a thousand obstacles1 you will overcome them all4 ,there is nothing equal to patience and endurance2 it is like a rock4 ,in truth1 those disturbances and plottings against ,churches are like waves beating against a rock1 dissolving in their own foam4 ,consider what the blessed ,apostles suffered1 both from their own people and from strangers2 how during all their time of preaching they passed through temptations1 and dangers1 and plottings1 and were consumed by prisons1 and chains1 and stripes1 and hunger1 and nakedness4 ,still1 dwelling in those very prisons1 they did not relinquish the stewardship entrusted to them4 ,blessed ,paul1 in his prison1 scourged1 covered with blood1 fastened to the wood1 in the midst of all this suffering1 gave instruction1 baptised his jailor1 and left nothing unturned4 ,pondering on all this1 according to my counsel1 stand bravely and without flinching1 with your hope on ,god and on ,his help1 which is before everything1 and be careful to let me have a detailed answer4 ,on this account ,i have sent the priest ,john1 that he may quiet your minds1 and not suffer you to be disturbed by anyone4 ,i have done my part1 encouraging you by words1 exhorting you by advice1 and offering you plenty of necessaries1 so that you may want for nothing4 ,to ,studius1 the ,prefect of the ,city1 on the ,death of his ,brother4 7,from ,kucusus1 ,a4,d4 #djd4 ,benedictine ,edition1 cxcvii41 t4 iii41 p4 #gaj47 ,i know that you have understanding and can reason1 and that before my letter reaches you you will have heard in meekness of your happy brother's departure1 for ,i would not call it death4 ,now1 since we1 too1 must do our part1 ,i invite you1 my most honoured ,lord1 to show yourself as you are at this time2 not that you should not grieve1 for this is impossible1 being a man clothed in flesh and looking in vain for such a brother1 but that you should restrain your sorrow4 ,you know the perishableness of human things1 how worldly business is like flowing rivers1 and how we should call blessed only those who depart this life with good hope4 ,they go not to death1 but from combat to rewards1 from wrestlings to crowns1 from a storm-tossed sea to a calm harbour4 ,pondering on these things1 be consoled1 since my own grief is not small1 and we have a sovereign consolation in it--his goodness1 which1 ,i think1 must offer you true solace4 ,if the departed had been bad and full of evil1 we ought to weep and mourn for him2 but being what he was1 after a life of mildness and goodness1 as all the city knew it to be1 fearing what was just1 showing a fitting courage1 independence1 and fortitude1 despising present things1 a stranger to worldly cares1 we should rejoice with him and with you that you have sent before you this brother1 who may place the treasure which was his on his departure in a sure and safe place4 ,do not1 then1 my most honoured ,lord1 have any thoughts unworthy of yourself1 or be broken by grief1 but show now what you are1 and let me see for my comfort that even my letter has done something for you4 ,so1 at our great distance from each other1 ,i shall be proud to have overcome much of your sadness by a mere letter4 ,to ,malchus on the ,death of his ,daughter4 71 lxxi41 t4 iii41 p4 #fcb47 ,do not be sad2 do not put down the beautiful death of your happy daughter to your sins4 ,she has reached the waveless shore and come to everlasting life4 ,removed from the troubled waters of this present life1 she stands upon the rock1 and whatever good things she has gathered together1 those she holds as a most secure treasure4 ,you should rejoice and exult and be glad that1 like an intelligent gardener gathering the ripe fruit1 you have offered her soul to the common ,lord of all4 ,applying the remedy of such thoughts as these to yourself and to my most honoured lady1 her mother1 increase the reward reserved to you under these circumstances1 so that not only on account of her excellent early training1 but also for humbly and thankfully bearing her happy departure hence1 you may receive a great crown from our merciful ,god4 ,to ,olympias1 ,a4,d4 #djd4 7,on the ,virginal ,life1 ii41 t4 iii41 p4 #edb47 ,virginity is so great a thing1 and requires so much labour1 that when ,christ had come down from heaven in order to make men angels1 and to sow the heavenly life on earth1 ,he did not venture even then to enjoin it or to make a law of it1 but ,he did teach death to self1 than which there is nothing harder4 ,he taught men to crucify themselves1 always to do good to their enemies1 yet ,he did not make a law of virginity4 ,he left it to the free-will of ,his hearers1 saying1 ,let him who can1 take it4 ,it is a weighty undertaking3 it has arduous wrestlings with the sweat of combat1 and its path is rugged and precipitous4 ,this is plainly shown by those in the ,old ,law1 who were full of good deeds4 ,for ,moses1 that great man who summed up the prophets in his person1 the intimate friend of ,god1 who enjoyed so much favour with ,him as to be able to snatch six hundred thousand from the chastisement of a divine stroke1 and was so great as to command the sea1 who parted the ocean1 drew water from the rock1 and transformed the atmosphere1 who changed the ,nile's waters into blood1 who opposed ,pharaoh with an army of frogs and locusts1 and changed the whole face of creation1 and worked a thousand other wonders1 and many virtuous deeds1--for he was remarkable in every way1--yet he could not even look at these wrestlings1 but needed marriage and the society of his wife1 with its security4 ,he dared not launch himself on the ocean of virginity fearing its waves4 ,then there was the patriarch who immolated his son and was strong enough to tread upon the most tyrannical of nature's feelings4 ,he had courage to sacrifice his son1 that son being ,isaac1 in the bloom of his age1 in the very flower of his youth1 his own and only-begotten son1 vouchsafed to him contrary to all hope1 and full of righteousness1 his one stay in his old age4 ,he it was who led this son forth to the mountain for that consummation1 and prepared the altar and laid the wood upon it1 who placed the victim in readiness1 and drew the sword and held it to his son's neck4 ,for he who was of adamant1 or rather harder than adamant1 both held him for slaughter and drew the knife4 ,he who was thus firm by nature increased his natural fortitude by the mortification of his will1 and gave proof of angelical calmness in his deeds4 ,yet the man who could encounter so great a battle1 and go beyond nature itself1 dared not face the combats of virginity4 ,he also dreaded its wrestlings1 and took to himself the comfort of marriage4 ,the ,blessedness of ,suffering4 7,to ,olympias1 ,a4,d4 #djd or #dje4 1 xvii41 t4 iii41 p4 #fjd47 ,nothing strange or out of the way is happening to you1 but it is extremely fitting and proper that the strength of your spirit should be increased by constant temptations1 and your fervour and power in combat become greater1 and that you should reap therefrom much sweetness4 ,it is the nature of tribulation1 when it encounters a brave and ardent soul1 to bring about these results4 ,and as the fire refines gold by its action1 so does tribulation purify and refine golden souls4 ,therefore ,paul says1 ,tribulation worketh patience and patience probation4 ,hence1 ,i too am in joy and gladness1 and in this vast solitude am consoled by this fortitude of yours4 ,therefore1 even if thousands of wolves hem you in and endless evil plottings1 ,i have no fear2 but it is my prayer that present temptation may pass away and that you may not encounter others1 thus fulfilling the divine law1 which bids us pray not to fall into temptation4 ,and if1 perchance1 it should happen again1 ,i have confidence in your soul of gold1 and in the great riches which you would gain for yourself4 ,with what threat will they who act against their own interests be able to frighten you8 ,by loss of money8 ,but this1 ,i know well1 is like smoke in your eyes1 and is accounted more worthless than mud by the way4 ,is it by exile from home and country8 ,but you are able to live in great and populous cities as well as in deserts1 and to pass your time in peace and quiet1 and to put away worldly visions4 ,or do they threaten you with death8 ,this1 too1 has been always in your thoughts1 and if they should drag you to execution they will find a dead body in their hands4 ,why need ,i say more8 ,no one will be able to do anything to you which you have not already borne with much patience4 ,you1 who have ever walked on a steep and thorny path1 have accustomed yourself to all these things2 you1 who have shown consummate skill under training1 now appear more radiant in the combat3 not only are you not troubled by what has taken place1 but you are soaring above the earth and rejoicing4 ,you are glad to have a part now in those combats for which you had prepared yourself1 and this in your woman's body1 which is weaker than a spider's web4 ,whilst men are raging and gnashing their teeth1 you are treading their madness under foot in much cheerfulness1 and you would be ready to suffer many more things than they could prepare against you4 ,blessed and thrice-blessed are you by reason of the crowns to come1 or rather by those very wrestlings4 ,for these struggles1 even before the reward1 and in the oppression of the fight1 have their present rewards1 and compensations1 and sweetness2 they have contentedness1 and fortitude1 and steadfastness1 and patience in making you invincible1 unconquerable1 far above all2 they so exercise you that you can suffer no evil from anyone1 and make you stand upon the rock in spite of angry waves1 and bear a furious ocean with great peacefulness4 ,these are the rewards of tribulation1 even before the kingdom of heaven4 ,i know that1 already1 you account yourself divested of the body1 on the wings of sweetness1 but that if called upon you would put it off more easily than others do the clothes which they wear4 ,rejoice1 then1 and be glad both over yourself and over those who die the blessed death1 who die not in their bed1 not in their houses1 but in prisons1 and chains1 and torments4 ,grieve only for the doers of these things1 and weep for them3 this is worthy of your virtue4 ,since you wish to hear about my bodily health1 ,i have so far got rid of the illness which troubled me and am better now1 if only winter when it comes does not affect my weakness of stomach4 ,we are also in perfect security from ,isaurian invasions4 ,to ,olympias4 7,from ,arabissus1 ,a4,d4 #djf4 1 xv41 t4 iii41 p4 #fja47 ,would you1 who have given proof of so much mortification from your youth upwards1 and have trodden human pride under foot1 expect to live a quiet life without combat8 ,how should this be8 ,for if men who are fighting other men receive a thousand wounds in combats and wars1 you who have been armed against principalities1 and powers1 and the lords of darkness in this world1 against spiritual forces of wickedness1 who have fought thus valiantly1 and set up victorious trophies1 and thus vexed the devil1--how should you hope to lead a peaceful and untroubled life8 ,therefore you should not be disquieted because battles1 and agitation1 and fears assail you on every side4 ,you should wonder1 on the contrary1 if none of these things came to pass4 ,labour and peril are the lot of goodness4 ,you knew this well enough before my letter1 and do not need to learn it from others4 ,i write this1 then1 since ,i am not instructing one who is ignorant4 ,for we know that neither banishment from our country nor the loss of money1 though insupportable to most men--neither contempt nor any other suffering of the kind1 will be able to disturb you4 ,for if the companions of those who have suffered these things have become enviable1 how much more those who are actually suffering them8 ,therefore1 on both accounts1 ,paul proclaims believers amongst the ,hebrews1 saying3 ,call to mind the former days1 wherein1 being illuminated1 you endured a great fight of afflictions1 and on the one hand1 indeed1 by reproaches and tribulations1 were made a gazing-stock1 and on the other became companions of them that were used in such sort4 ,therefore1 there is no need for me to write a long letter4 ,no man1 indeed1 goes to offer assistance to a conqueror who holds a splendid trophy of victory in his hands1 but only praise4 ,i1 too1 know how much interior spirit you have shown in what has befallen you4 ,i account you blessed1 and admire you for your patience in the present1 as well as for the rewards which it will bring to you4 ,i am well aware1 however1 that you wish to hear how ,i am getting on1 for ,i have been silent for a very long time4 ,i have thrown off the violence of my illness1 but still feel its effects4 ,i have had excellent physicians1 yet the want of necessaries destroys the good of my cure4 ,for not only are there no remedies here1 and no one of the things required for a suffering body1 but both famine and pestilence are imminent4 ,to ,panius4 #8,glory be to ,god in all things4' 7,a4,d4 #djd4 1 cxciii41 tom4 iii41 p4 #gjh47 ,you greatly refreshed me and made me rejoice1 when1 in telling me of your misfortunes1 you added the word1 which we should always say in everything befalling us3 #8,glory be to ,god in all things'4 ,this is a stroke which hits the devil in the right place2 this is great security and happiness in every danger to the man who utters it4 ,in giving voice to it1 dark despondency vanishes4 ,cease not1 then1 from saying it and from teaching it to others4 ,thus a destructive storm1 even should it increase in fury1 will be changed into peace2 thus the storm-tossed will reap a greater reward1 whilst they are also removed from evils4 ,this it was which crowned ,job2 this word overthrew the devil1 and made him retire in confusion2 this removes all anxiety4 ,continue1 therefore1 to use it on all occasions4 ,let no one be in trouble about this place4 ,for if ,kucusus be indeed a solitude1 ,i enjoy much quiet there1 and ,i have been able to cure a large part of the no small infirmity contracted through weakness on my journey1 by sitting constantly in the house4 ,vanity of ,vanities4 7,homily on ,eutropius1#cj ,benedictine ,edition1 tom4 iii41 p4 #cha47 ,at all times1 but especially now1 it is pertinent to say1 ,vanity of vanities1 and all is vanity4 ,where is now that splendid consulship1 those magnificent torches and applauding assemblies1 those balls and banquets and stately feasts8 ,where are those crowns and curtains1 those gatherings of a whole city1 the cheerings of amphitheatres1 the flatteries of crowded houses8 ,all these things have vanished3 a mighty gale has blown down the leaves1 and shown us a naked tree1 one shaken from its foundations4 ,such has been the force of the wind that1 after sapping the tree's life1 it threatens to tear it up by the roots4 ,where are now those false friends1 and those drinking parties and banquets8 ,where are those swarms of parasites1 that wine which never ceased flowing all day long1 those wonderful dishes produced by the cooks1 those servants of the consulate1--all those who spoke and acted to curry favour8 ,they were a night's dream1 and they vanished with the daylight2 they were spring blossoms scorched by summer heat3 they were passing shadows1 dissolving smoke1 bubbles which have burst1 a cobweb torn away4 ,therefore ,i would put before you the frequent use of those spiritual words3 ,vanity of vanities1 all is vanity4 ,these are words which should be engraved on walls1 on clothes1 on the market-place1 in dwelling-houses1 by the wayside1 on doors and thresholds1 and1 most of all1 in the conscience of each one of us1 which we should regard through everything1 since trickery and masks and hypocrisy seem to be truth amongst the majority of men4 ,these are words which every man should speak to his neighbour both at the morning and the evening meal1 and at meetings1 and which he should hear from others3 ,vanity of vanities1 and all is vanity4 ,was ,i not always telling you that riches are fleeting8 ,you would not believe me4 ,did ,i not tell you that wealth is an arrogant companion8 ,you would not be persuaded4 ,now1 a personal experience has shown you that it is not only fleeting1 not only arrogant1 but also murderous1 for it has caused your fear and trembling at this hour4 ,did ,i not tell you1 when you so often reproached me for speaking the truth to your face1 that ,i loved you better than your flatterers8 ,am not ,i1 your reprover1 in greater trouble about you than those who fawned upon you8 ,did ,i not add to these words that the wounds inflicted by a friend are more to be trusted than the kisses of enemies8 ,if you had borne my wounds those kisses of theirs would not now have brought forth death1 for my wounds work health1 whereas their kisses prepared a fatal disease6 ,where are now your cup-bearers8 ,where are those who cleared the market-place before you1 and who were full of your praises in the crowd8 ,they have fled1 and given up your friendship2 they provide for their own safety at the cost of your agony4 ,it is not so with us1 but we would not be rebuffed even when you did not want us1 and now that you have fallen we stand by you and protect you4 ,that ,church1 which was warred upon by you1 has opened her heart to receive you2 whereas those fostered theatres1 which you often fought us about1 have delivered you up to destruction4 ,still we ceased not to say1 #8,why do you act thus8 ,you rage against the ,church and are walking towards a precipice1' and you heeded nothing4 ,yet the races1 those squanderers of your wealth1 have sharpened their sword against you1 whilst the ,church1 the object of your unseemly wrath1 hastens to meet you1 wishing to rescue you from their wiles4 ,i say these things now1 not desiring to insult the fallen1 but in order to increase the security of those who have not fallen3 not to tear open the sores of the wounded1 but to maintain in sound health those who are not wounded3 not to shipwreck the man tossed by the waves1 but to warn those who are sailing in calm seas so that they may avoid sinking4 ,how can this be done8 ,by taking to heart the vicissitudes of human things4 ,for if this man had feared a change of fortune1 it would not have come upon him1 but neither his own lot nor that of others improved him3 now do you who are nursing your riches gather your lesson from this man's misfortune1 for nothing is more insecure than human things4 ,consequently1 if a man were to call them neediness itself1 he would say less than the truth1 whether he liken them to smoke or mire1 or a dream1 or spring blossoms1 or anything else1 so perishable are they1 and so less than nothing4 ,that nothingness has indeed much that is insecure is evident from this3 who was ever a mightier man than he8 ,did he not surpass the whole world by his wealth8 ,did he not rise to the height of honours8 ,did not all men hold him in fear and awe8 ,yet see1 he is more miserable than slaves1 and more to be pitied than menials1 in greater want than the poor who are pinched with hunger1 having before his eyes day by day swords pointed at him1 and dungeons and executioners1 and the road leading to death4 ,nor does he enjoy the memory of his past pleasure1 nor is he conscious even of the light2 but in the midst of day1 as if in darkest night1 encompassed by anguish1 he is deprived of his sight4 ,try as ,i will1 however1 ,i cannot measure that suffering by words1 which delivers him up to an hourly expectation of death4 ,but what need is there of our words since he bears them distinctly written on himself for us1 as if engraven on a statue8 ,for yesterday men came to him from the imperial court1 wishing to drag him away by force1 and he took refuge amongst the sacred vessels3 he looked already nothing better than a dead man1 his teeth were chattering1 his whole body shivering and trembling1 his voice was broken1 his tongue faltering1 and he himself as if the life in him had turned to stone4 ,i say these things1 not in scorn nor in reproach at his misfortune1 but in the wish to soften your judgment1 and to enkindle your pity1 and to persuade you to be satisfied with the chastisement already inflicted4 ,for there are amongst you many inhuman men who would even reproach me for receiving him at the sanctuary4 ,i should desire to soften their cruelty by dwelling on the sufferings of this man4 ,why do you reproach me1 beloved brethren8 ,because1 you say1 he who warred incessantly against the ,church has found shelter in it4 ,for this very reason you should have praised ,god the more for allowing him to fall into a need so great as to learn both the power and the kindness of the ,church3 the power1 on the one hand1 to outlive so overwhelming a reverse inflicted by his enemies1 and the kindness with which she who was persecuted extends her shield1 and covers him with her own wings1 putting him in perfect security1 and bearing no memory of former things1 but opening her heart to him with the most tender love4 ,this is more wonderful than any trophy1 this is a magnificent victory3 by this the heathen is converted and even the ,jew put to shame3 this it is which shows forth the brightness of her countenance2 that1 taking her foe captive1 she spares him2 that whereas all men forsake him1 she alone1 as a tender mother1 hides him in her own sanctuary curtains1 and encounters imperial wrath1 an angry populace1 a boundless hatred1 on his account4 ,this is the altar's adornment4 ,what adornment is it1 you ask1 that the man who is abominable1 and avaricious1 and cursed1 should touch the altar8 ,speak not thus1 since the harlot too touched the feet of ,christ1 and she was indeed full of sin and impurity1 yet it was no reproach to ,jesus1 but a great wonder and song of praise1 for she who was unclean did not defile the ,holy ,one2 on the contrary1 ,he1 the ,good and the ,pure1 made that abandoned harlot clean through ,his touch4 ,do not bear malice1 ,o man4 ,we are servants of ,him ,who was crucified1 and ,who said1 ,forgive them1 for they know not what they do4 #8,but1' you say1 #8it was he who1 by various laws and regulations1 cut off flight to the altar4' ,consider1 then1 that experience has taught him the value of his own action1 and he himself has been the first to break the law which he made4 ,he has become a spectacle to the world1 and in his silence he raises a voice of warning to all men1 #8,do not likewise1 that you may not suffer in like manner'4 ,through his misfortune he has become a teacher1 and through it the altar sends forth a great radiance4 ,it is now especially terrible1 and evident to all men1 because it holds the lion in chains4 ,the royal statue would be greatly adorned1 not so much by depicting the king as he sits on the throne1 clothed in purple1 and wearing his crown1 as by barbarians under the royal feet1 with their hands tied behind them and their faces to the ground4 ,you yourselves1 in your eagerness to come here1 can testify that he has spoken no word1 for indeed the spectacle before us to-day is noteworthy1 and ,i see here as many people collected together as in the holy ,easter festival4 ,he in his silence has called them2 his deeds have spoken louder than the voice of a trumpet4 ,you have come here1 virgins from your chambers1 women from your drawing-rooms1 men leaving the marketplace deserted1 that you may contemplate human nature convicted1 and see the perishableness of earthly things laid bare1 the shameful spectacle of that which was yesterday1 and but lately so brilliant4 ,so much for the success born of avarice1 which is more shamefaced than any old woman's blotches3 the change of fortune has passed over it like a sponge1 and wiped away both paint and titles4 ,such is the power of this catastrophe3 it has made him who was conspicuous and illustrious now appear more miserable than all4 ,if the rich man come in1 he will be taught much1 for1 contemplating him1 who had the whole world at his command1 thrown down from so mighty a height1 trodden under foot1 fallen lower than a hare or a frog1 fastened without chains to this pillar1 and done to death by fear in his anguish though unfettered1 he restrains his wrath1 humbles his pride1 and draws that lesson of wisdom which it behoves him to draw1 from human things1 and so goes away1 learning by facts what the ,scripture speaks of in the words1 ,all flesh is grass1 and all human glory as the flower of the field1 that the grass has been burnt up and the flower thrown away3 that man shall be burnt up as swiftly as grass1 and trodden under foot as quickly as the flower of the field3 that our days are like smoke1 and so on4 ,in his turn1 the poor man comes in1 and1 gazing at this spectacle1 he does not despair of himself1 nor is he afflicted at his own poverty1 but he is thankful to his neediness for providing him with a place of refuge1 and a calm harbour1 and a wall of strength4 ,and often1 seeing these things1 he would prefer to remain where he is1 rather than to have all things for a short time1 and then to be in danger of his life4 ,see you how this man's flight hither is no small advantage to the rich and poor alike1 to small people and great people1 to bondsmen and freemen8 ,see how each one has gone away with his own lesson drawn from the sight alone8 ,now1 have ,i succeeded in softening your passion and putting an end to your anger8 ,have ,i extinguished your inhumanity and enkindled sympathy within you8 ,indeed1 ,i think so1 for your faces show it1 and your tears4 ,if1 then1 your stony hearts have been softened and mellowed1 put forth also the fruit of alms-giving1 and1 showing the ear of sympathy1 let us solicit the emperor1 or rather let us call upon our merciful ,god to mitigate the emperor's wrath1 and to make him kind1 so that he may grant us a full pardon4 ,already1 indeed1 since the day of his flight1 there has been no small change2 for when the emperor learnt that he had taken refuge in this place1 in the presence of the soldiers who were incited against his crimes and preparing to put him to death1 he made a long speech4 ,in it he quieted their anger1 alleging not only this man's delinquencies1 but giving him credit for whatever good he had done1 and calling upon them to show him mercy in the one case1 and in the other to pardon him as a man4 ,upon their again urging him to avenge the insulter of the emperor1 crying out1 stamping with their feet1 threatening him with death1 and brandishing their spears1 he drew floods of tears from the driest eyes1 and1 reminding them of the sacred table to which he had fled1 he put an end to their anger4 ,let us1 then1 do our part also1 for what excuse would you have if the emperor1 when insulted1 bears no malice1 and you who are not insulted should be thus angry8 ,how1 when this spectacle is removed1 would you approach the mysteries and recite that prayer in which we are commanded to say1 #8,forgive us our trespasses as we forgive those who have trespassed against us1' whilst you are calling for revenge against your trespassers8 ,did he commit great injustice and look down upon all8 ,i do not deny it1 but this is no time for judgment1 this is the time for mercy2 not for chastisement1 but for kindness2 not for examination1 but for concession2 not for strict justice1 but for pity and kindness4 ,therefore1 let no man be wrathful nor discontented2 rather let us supplicate our merciful ,god to grant him a period of life1 and to snatch him from impending death1 so that he may redeem his transgressions4 ,let us go together to our merciful emperor1 entreating him1 by the ,church and by the altar1 to release that one man who is seeking refuge at the sacred table4 ,if we do this1 the emperor too will approve1 and ,god will ratify the emperor's decision1 and ,he will give us a great reward for our mercy4 ,for in proportion as ,he turns away from the hard and inhuman man1 and hates him1 so does ,he protect and cherish the kind and merciful man4 ,if he be a just man also1 ,god holds brighter crowns in reserve for him3 if he has sinned1 ,he overlooks his iniquities1 and gives him this great reward for his kindness to his fellow-man4 ,i desire mercy and not sacrifice1 ,he says4 ,and everywhere in the ,scripture you find ,him seeking for this and saying that it is the remission of sins4 ,so1 then1 we shall make ,him merciful to ourselves1 and atone for our own sins4 ,thus we shall adorn the ,church1 and win the applause of our merciful emperor1 as ,i was saying1 and all the people will rejoice3 the ends of the earth will be in admiration at the kind and gentle spirit of our city1 and throughout the whole world those who hear what has taken place will sing our praises4 ,in order that we may enjoy these goods1 let us fall down on our knees in supplication1 entreat1 beseech2 let us shield the captive from danger1 from flight1 from death1 so that we ourselves may enjoy lasting goods by the grace and mercy of our ,lord ,jesus ,christ1 to ,whom be glory and might1 now and for ever and ever4 ,amen4 ,,footnotes #a;,card4 ,newman4 #b,palladius1 ,life of ,st4 ,chrysostom1 in his works1 vol4 xiii41 pp4 #ci1 #dj4 #c;,in writing the above sketch1 ,nirschl's ,lehrbuch der ,patrologie und ,patristik has been used1 and ,cardinal ,newman's notice of the ,saint quoted once or twice1 and everywhere borne in mind4 #d,translated from the ,greek ,oxford and ,cambridge ,edition #e,translated from the ,greek ,oxford ,edition4 #f;,compare ' 7 ,p4 #ead74 #g,st4 ,chrysostom here refers from memory to the ,acts1 where ,peter and ,john are spoken of as 8illiterate and ignorant men0 7c4 iv41 v4 #ac74 #h,translated from ,greek ,benedictine ,edition in folio1 tom4 ii41 p4 #b4 #i;,i have ventured to change into another4 ,it is part of a long argument4 #aj 4 #aa;,compare with ,st4 ,augustine1 ,da amantem et sentit quod dico4 #ab,translated from the ,greek ,benedictine ,edition in folio4 #ac;,compare with ,st4 ,augustine3 ,unde temporibus eruditis1 et omne quod fieri non potest respuentibus1 sine ullis miraculis nimium mirabiliter incredibilia credidit mundus8--,de ,civitate ,dei1 l4 xxii41 c4 viii4 #ad 1 4 #ae 4 ,benedictine ,edition4 ,there is a doubt about the authenticity of the latter part of this ,homily1 which has not been translated4 #af 4 #ag,translated from the ,greek ,german ,edition1 4 ,leipzig1 #ahgb4 #ah,see ,ezekiel1 c4 xxxiii41 v4 #f4 #ai;,benedictine ,edition1 t4 xii41 p4 #afg4 #bj;,greek ,oxford ,edition4 #ba' 4 #bb444 4 #bc,the single word altar has to stand for the ,greek and 1 the former meaning the altar on which a bloody offering is made1 the latter the altar on which the sacrifice after the order of ,melchisedec is offered4 #bd,p4 #bie of the same ,homily4 #be;,blessed ,thomas ,more's words to his wife will here occur to many3 #8,how long1 thinkest thou1 ,i might still live8' and when she replied1 #8,full twenty years1 if it so pleases ,god1' answered1 #8,should ,i give up eternity for twenty years8' #bf;,benedictine ,edition1 tom4 iii41 p4 #eae4 ,st4 ,chrysostom wrote this letter1 ,a4,d4 #djd1 before his second exile1 from which he never returned4 ,copies of it were sent to the ,archbishops of ,milan and ,aquileia4 #bg,the ,curiosi were officers whose business it was to pursue crime and treason of all kinds1 and to summon and denounce the guilty to the emperor4--,benedictine's note4 #bh;,holy ,saturday4 #bi,uninitiated 7 71 to speak the language of that day4 #cj;,eutropius1 the eunuch1 the unworthy minister of the emperor1 who had attempted to take away the right of asylum from the ,church1 fell suddenly1 and fled for refuge to the altar of the cathedral4 ,on this occasion ,chrysostom defended him from the angry people and the soldiers sent to apprehend him4 ,,the ,,end4 ,,index4 ,a ,abraham1 sacrifice of1 #bij4 ,alexander1 thirteenth god1 #bff2 his tomb obscure1 #bfh4 ,altar1 radiance of1 #cja2 fruitfulness of1 #bcc4 ,almsgiving1 by words1 #fe2 value of1 #gj2 interest of1 #ga4 ,angels of the mysteries1 #baa4 ,antioch1 ,john of1 #a2 surnamed ,golden ,mouth1 #b4 ,anthusa1 ,st41 mother of ,st4 ,chrysostom1 #a4 ,apostles1 condition of1 #ajb2 victory of1 #ajc2 mines of1 #aji2 glory of1 #if4 ,arcadius1 emperor1 #f2 death of1 #ad4 ,argument1 an irrefutable1 #ih4 ,arsacius1 intruded into see of ,constantinople1 #ab4 ,b ,basil1 friend of ,chrysostom1 #c4 ,bond of new ,covenant1 #bai1 #bbj4 ,blood of ,our ,lord1 #bdb2 drunk by ,himself1 #bba4 ,bread1 one for all1 #bdd4 ,c ,charity not consumed1 #ca4 ,chastisement here1 #abc1 #abd4 ,children1 witness of1 #ej4 ,christ1 our ,high ,priest1 #bad2 ,his ,pasch1 #bbi4 ,christians1 responsibility of1 #fb4 ,chrysostom1 government of1 #h2 expulsion of1 #aa2 appeal to ,pope1 #ab2 at ,comana1 #ac2 death of1 #ad2 his body translated to ,constantinople--to ,rome1 #ae2 character of his works1 #ag2 summary of1 #ah1 #ai1 #bj2 his letter to ,pope ,innocent1 #bgb2 unjustly summoned into court1 #bge2 thrust out of his see1 #bgg2 in exile1 #bhc4 ,church1 invincible1 #ij1 #aij2 brighter than sun1 #aij2 heaven made for it1 #aib2 soul's remedies in1 #aid2 olives of1 #bdj2 vengeance of1 #bih2 generosity of1 #cjj4 ,cities1 strong walls of1 #aea4 ,clothing ,christ1 #fi4 ,conquering by contraries1 #ada1 #adb4 ,community life1 #adi4 ,conscience1 tribunal of1 #abb4 ,constantine the ,great1 where buried1 #bfi4 ,crucified ever living1 #bfg2 power of1 #add4 ,d ,departed at the mysteries1 #bej1 #bed4 ,diodorus1 bishop of ,tarsus1 #c4 ,dispositions for the mysteries1 #bae1 #baf1 #bch1 #bdg4 ,e ,eucharist1 union of1 #bdc2 makes earth heaven1 #bdf4 ,eternity1 proved by suffering1 #aca4 ,eudoxia1 empress1 #i2 statue to1 #aa2 death of1 #ad4 ,eusebius1 bishop of ,nicomedia1 #e4 ,eutropius1 fall of1 #bif2 anguish of1 #bii2 spectacle to all men1 #cjb4 ,f ,feast of the martyrs1 what1 #bei4 ,flavian1 bishop of ,antioch1 #d2 election of1 #g4 ,forgiveness as we forgive1 #cjd4 ,friendships1 spiritual1 #dh2 worldly1 #dg4 ,g ,gallic ,rufinus1 #h4 ,gifts of ,god through senses1 #bcg4 ,gladness in tribulation1 #abf1 #abg4 ,god1 good by essence1 #db2 ,his instruments1 #adf2 ,his kindness1 #agi2 ,his paradoxes1 #cb2 in visible things1 #abj2 not to be encompassed1 #aff4 ,golden heart1 #fh4 ,goodness1 a beacon1 #eh1 #fj2 voice of1 #ef1 #eg2 peace of1 #ha4 ,gospel1 propagation of1 #hi2 announcement of1 #aja1 #ajd4 ,gregory ,nazienzen1 ,st41 #f4 ,h ,heathen1 argument with1 #ig4 ,holiness everywhere possible1 #gh1 #hj4 ,holy ,spirit1 gifts of1 #cd4 ,holy tears1 #bdi4 ,human glory1 vanity of1 #bif1 #big4 ,humble1 abode of1 #adh4 ,humility in labour1 #aej4 ,i ,in chains for ,christ1 #aec1 #aed4 ,j ,jews1 dispersion of1 #aha4 ,jewish sacrifice ceased1 #bca4 ,jona1 son of1 #ahc4 ,joy for faithful departed1 #bhg4 ,judas1 communion of1 #bah4 ,judgment1 proved by suffering1 #be4 ,jurisdiction1 each province its own1 #bgd4 ,k ,kindness1 reward of1 #cje4 ,l ,loss of a daughter1 #bhh4 ,love1 true1 #df1 #adj4 ,m ,magi1 faith of1 #bde4 ,man made for eternity1 #afh2 the man not the state1 #gi1 #hb4 ,marriages of old1 #ajf2 money marriages1 #ajg4 ,martyrs1 voice of1 #bfa1 #bfc2 shrines of1 #bfd1 #bfe4 ,martyrdom1 the blessed death1 #bic4 ,matthias1 election of1 #ahi4 ,meletius1 bishop of ,antioch1 #c2 death of1 #g4 ,ministering to ,christ1 #ge4 ,miracles1 spiritual1 #hf1 #hh1 #age4 ,mites1 spiritual1 #ajj4 ,money1 tyranny of1 #da1 #dc4 ,more1 ,blessed ,thomas1 #bfb4 ,mortification1 happiness of1 #aba4 ,n ,nature1 good1 #bh4 ,nova ,roma1 see of1 #i4 ,o ,oak1 ,synod of the1 #aj4 ,olympias1 #bic2 fortitude of1 #bid4 ,p ,paschal ,lamb1 a figure1 #bcj4 ,patience1 more than alms-giving1 #ace2 a rock of strength1 #bhe4 ,paul and ,plato1 #ie4 ,paul1 humility of1 #aae2 chains of1 #aee2 voice of1 #bbc2 heart of1 #bbd1 #bbe2 ,peter's companion1 #bbg2 apostolate in prison1 #bhf4 ,persecution for justice1 #bhb4 ,peter's prerogatives1 #bg1 #ahd1 #ahe2 ,peter scandalised1 #ahf2 before and after ,resurrection1 #agf1 #agh1 #ahg2 temptation of1 #aif2 sin of1 #aig2 at ,jerusalem1 #ahh4 ,pilots1 necessity of1 in storm1 #bhd4 ,plato1 achievements of1 #adc4 ,pope ,innocent1 protest of1 #ab4 ,poverty1 #dj2 voluntary1 #dd1 #de4 ,power of holy bodies1 #bgj4 ,priesthood1 #bjb4 ,priests1 #aie2 sinners not angels1 #aih2 spiritual generators1 #bja1 #bjc2 responsibility of1 #bje2 purity required of1 #bjf2 snares of1 #bjg1 #bjh2 rulers of the world1 #bji4 ,priscilla and ,persis1 #aje4 ,privilege of servant1 #aef4 ,probation1 #acc1 #acg4 ,prosperity1 vanity of1 #cjc4 ,r ,resurrection1 proved in nature1 #aei1 #afj2 by creation1 #afc2 by human things1 #afe2 confirmed by signs1 #afi1 #agj1 #agd2 by faith of world1 #agg2 same body in1 #afa1 #afb4 ,riches and poverty1 whence1 #ce1 #ci4 ,rome1 why blessed1 #bbb4 ,s ,sacrifice of new law1 #aii1 #bjj1 #baj2 for the dead1 #bea1 #bee4 ,salt and light1 #ee4 ,signs of ,apostles1 a testimony1 #agc2 greatest of1 #eb1 #ec4 ,socrates1 end of1 #ade4 ,sojourners1 #gb4 ,sorrow1 false1 #bec4 ,soul1 worth of1 #ii4 ,stilicho1 #h4 ,strength in weakness1 #hc4 ,sufferings of just1 #acd1 #acg2 suffering its own reward1 #bib4 ,t ,table of peace1 #bce1 #bcf4 ,teacher's example followed1 #ib4 ,teaching by life1 #gg1 #ia1 #ic4 ,temple1 buyers and sellers in1 #di4 ,thanksgiving1 #abh1 #abi1 #acf1 #ach1 #bie4 ,the truth and the figure1 #bac4 ,theodosius1 death of1 #d2 reign of1 #f4 ,theophilus1 patriarch of ,alexandria1 #e1 #bgc1 #bgf2 enmity of1 #i2 summoned to ,constantinople1 #aj2 instigator of sacrilege1 #bgh1 #bgi4 ,time and eternity1 #cc4 ,timothy1 #aaj2 infirmities of1 #aaa2 advice to1 #aab1 #aac2 diligent in fasting1 #aad2 his zeal1 #aaf4 ,tongue1 a hand1 #fd4 ,touch of faith1 #ff4 ,u ,unleavened bread1 #bef4 ,v ,vespasian and ,titus1 #ahj4 ,virginity not commanded1 #bhi4 ,w ,way1 truth1 and life1 #bc4 ,wickedness1 way to unbelief1 #afg4 ,why ,our ,lord ate after ,resurrection1 #agb4 ,wine1 gift of ,god1 #beh2 drinking1 #aag1 #aah4 ,working for eternity1 #aci4 ,z ,zebedee1 sons of1 #bf4 ,,selection ,,from ,,burns ,,oates' ,catalogue ,,of ,,publications4 ,,london3 ,,burns ,,and ,,oates1 ,ld4 ,,orchard ,,st41 ,w41 #fc ,,paternoster ,,row1 ,e4,c4 ,,new ,,york3 #i ,,barclay ,,street4 #ahhh4 ,,new ,,books4 ,the ,holy ,see and the ,wandering of the ,nations4 ,by ,t4 ,w4 ,allies1 ,k4,c4,s4,g4 ,demy #hvo1 cloth1 #ajs4 #f;d4 ,characteristics from the ,writings of ,archbishop ,ullathorne1 together with a ,bibliographical account of the ,archbishop's ,works ,by the ,rev4 ,m4 ,f4 ,glancey1 of ,st4 ,mary's ,college1 ,oscott4 ,immediately4 ,st4 ,peter1 ,bishop of ,rome2 or1 the ,roman ,episcopate of the ,prince of the ,apostles1 proved from the ,fathers1 ,history and ,chronology1 and illustrated by arguments from other sources4 ,by the ,rev4 ,t4 ,livius1 ,c4,,ss4,r41 ,m4,a41 ,oriel ,college1 ,oxford4 ,dedicated to his ,eminence ,cardinal ,newman4 ,demy #hvo1 #abs4 ,a ,menology of ,england and ,wales2 or1 ,brief ,memorials of the ,british and ,english ,saints1 arranged according to the ,calendar4 ,together with the ,martyrs of the #afth and #agth centuries4 ,compiled by order of the ,cardinal ,archbishop and the ,bishops of the ,province of ,westminster1 by the ,rev4 ,richard ,m4 ,stanton1 ,priest of the ,oratory4 ,in one volume4 ,demy #hvo1 cloth1 #ads4 ,the ,canons and ,decrees of the ,sacred and cumenical ,council of ,trent1 celebrated under the ,sovereign ,pontiffs1 ,paul ,,iii41 ,julius ,,iii41 and ,pius ,,iv41 translated by the ,rev4 ,j4 ,waterworth4 ,to which are prefixed ,essays on the ,external and ,internal ,history of the ,council4 ,a new edition4 ,demy #hvo1 cloth1 #ajs4 #f;d4 ,records of the ,english ,catholics of #agae4 ,edited by ,john ,orlebar ,payne1 ,m4,a4 ,with a complete index4 ,demy #hvo1 ,cloth gilt1 #aes4 ,explanation of the ,psalms and ,canticles in the ,divine ,office4 ,by ,st4 ,alphonsus ,liguori4 ,translated from the ,italian by ,thomas ,livius1 ,c4,,ss4,r4 ,with a ,preface by his ,eminence ,cardinal ,manning4 ,crown #hvo1 cloth1 #gs4 #f;d4 ,life of ,st4 ,anastasia4 ,translated by ,miss ,margaret ,howitt1 and edited by the ,rev4 ,kenelm ,vaughan4 ,immediately4 ,lives of the ,saints and ,blessed of the ,three ,orders of ,st4 ,francis4 ,translated from the original 8,aurole ,sraphique0 of the ,very ,rev4 ,father ,leon1 ex-,provincial of the ,friars ,minor of the ,observance4 ,complete in #d vols41 price #hs4 #f;d4 each4 ,life of ,st4 ,patrick1 ,apostle of ,ireland4 ,by the ,rev4 ,w4 ,b4 ,morris1 of the ,oratory4 ,a new1 revised1 and greatly enlarged edition4 ,cloth1 #es4 8,jesu's ,psalter02 ,what it was at its origin1 and as consecrated by the use of many ,martyrs and ,confessors4 ,with ,chant for its more solemn recitation4 ,by the ,rev4 ,samuel ,heydon ,sole1 ,priest of ,chipping ,norton4 ,cloth gilt1 #cs4 #f;d4 ,st4 ,peter's ,chains2 or1 ,rome and the ,italian ,revolution4 ,a series of ,sonnets4 ,by ,aubery de ,vere4 ,cloth1 #bs4 ,,selection ,,from ,,burns ,,and ,,oates' ,,catalogue ,,of ,,publications4 ,,allies1 ,t4 ,w4 7,k4,c4,s4,g47 ,see of ,st4 ,peter4 #j #d #f ,formation of ,christendom4 ,vols4 ,i41 ,,ii41 ,,iii4 each #j #ab #j ,church and ,state as seen in the ,formation of ,christendom1 #hvo1 pp4 #dgb1 cloth #j #ad #j ,the ,throne of the ,fisherman1 built by the ,carpenter's ,son1 the ,root1 the ,bond1 and the ,crown of ,christendom4 ,demy #hvo #j #aj #f 8,it would be quite superfluous at this hour of the day to recommend ,mr4 ,allies' writings to ,english ,catholics4 ,those of our readers who remember the article on his writings in the ,katholik1 know that he is esteemed in ,germany as one of our foremost writers40--,dublin ,review4 ,,allies1 ,,mary4 ,leaves from ,st4 ,augustine4 ,with preface by ,t4 ,w4 ,allies1 ,k4,c4,s4,g4 ,crown #hvo #j #f #j 8,the plain1 outspoken1 yet truly ,christian doctrine of the great ,bishop of ,hippo has an honest hearty ring about it which contrasts strangely with the weak-kneed theology of those who would cut and trim the ,gospel to the taste of worldly society40--,morning ,post4 8,welcome to such volumes1 and were there many of them40--,weekly ,register4 ,,allnatt1 ,c4 ,f4 ,b4 ,cathedra ,petri4 ,third and ,enlarged ,edition4 ,paper4 #j #e #j 8,invaluable to the controversialist and the theologian1 and most useful for educated men inquiring after truth or anxious to know the positive testimony of ,christian antiquity in favour of ,papal claims40--,month4 ,which is the ,true ,church8 ,new ,edition #j #a #d ,the ,church and the ,sects #j #a #j ,,annus ,,sanctus3 ,hymns of the ,church for the ,ecclesiastical ,year4 ,translated from the ,sacred ,offices by various ,authors1 with ,modern1 ,original1 and other ,hymns1 and an ,appendix of ,earlier ,versions4 ,selected and ,arranged by ,orby ,shipley1 ,m4 ,a4 ,in stiff boards #j #c #f ,plain ,cloth1 lettered #j #e #j ,edition de luxe #j #aj #f ,,answers ,,to ,,atheists3 ,,or ,,notes ,,on ,ingersoll4 ,by the ,rev4 ,a ,lambert1 7over #ajj1jjj copies sold in ,america74 ,ninth edition4 ,paper #j #j #f ,cloth #j #a #j ,b4 ,n4 ,the ,jesuits3 their ,foundation and ,history4 #b vols4 crown #hvo1 cloth1 red edges #j #ae #j 8,the book is just what it professes to be--a popular history1 drawn from well-known sources10 c4--,month4 ,,bacquez1 ,l',,abb ,the 8,divine ,office03 ,from the ,french of l',abb ,bacquez1 of the ,seminary of ,st4 ,sulpice1 ,paris4 ,edited by the ,rev4 ,father ,taunton1 of the ,congregation of the ,oblates of ,st4 ,charles4 ,cloth #j #f #j 8,the translation of this most edifying work from the walls of ,st4 ,sulpice1 the source of so much sacerdotal perfection1 comes to us most opportunely1 and we heartily commend it to the use of the clergy and of the faithful40--,the ,cardinal ,archbishop of ,westminster4 8,a very complete manual1 learned1 wholesome1 and devout40--,saturday ,review4 ,,bellecio1 ,,father ,,aloysius1 7,s4,j474 ,spiritual ,exercises1 according to the ,method of ,st4 ,ignatius of ,loyola4 ,translated from the ,italian ,version of ,father ,anthony ,bresciani1 ,s4,j41 by ,william ,hutch1 ,d4,d4 ,third edition #j #b #f ,,borromeo1 ,,life ,,of ,,st4 ,,charles4 ,from the ,italian of ,peter ,guissano4 #b vols4 #j #ae #j 8,a standard work1 which has stood the test of succeeding ages2 it is certainly the finest work on ,st4 ,charles in an ,english dress40--,tablet4 ,,bowden1 ,,rev4 ,h4 ,s4 7of the ,oratory7 ,edited by ,dante's ,divina ,commedia3 ,its scope and value4 ,from the ,german of ,francis ,hettinger1 ,d4,d4 ,with an engraving of ,dante4 ,crown #hvo #j #aj #f 8,all that ,venturi attempted to do has been now approached with far greater power and learning by ,dr4 ,hettinger1 who1 as the author of the #8,apologie des ,christenthums1' and as a great ,catholic theologian1 is eminently well qualified for the task he has undertaken40--,the ,saturday ,review4 ,,bridgett1 ,,rev4 ,t4 ,e4 7,c4,,ss4,r474 ,discipline of ,drink #j #c #f 8,the historical information with which the book abounds gives evidence of deep research and patient study1 and imparts a permanent interest to the volume1 which will elevate it to a position of authority and importance enjoyed by few of its compeers40--,the ,arrow4 ,our ,lady's ,dowry2 how ,england ,won and ,lost that ,title4 ,second ,edition #j #i #j 8,this book is the ablest vindication of ,catholic devotion to ,our ,lady1 drawn from tradition1 that we know of in the ,english language40--,tablet4 ,ritual of the ,new ,testament4 ,an essay on the principles and origin of ,catholic ,ritual in reference to the ,new ,testament4 ,third edition #j #e #j ,the ,life of the ,blessed ,john ,fisher4 ,with a reproduction of the famous portrait of ,blessed ,john ,fisher by ,holbein1 and other ,illustrations4 ,cloth #j #g #f ,,bridgett1 ,,rev4 ,t4 ,e4 7,c4,,ss4,r471 ,edited by4 ,suppliant of the ,holy ,ghost3 a ,paraphrase of the #8,veni ,sancte ,spiritus4' ,now first printed from a ,,ms4 of the seventeenth century composed by ,rev4 ,r4 ,johnson1 with other unpublished treatises by the same author4 ,second edition4 ,cloth #j #a #f ,souls ,departed4 ,by ,cardinal ,allen4 ,first published in #aefe1 now edited in modern spelling by the ,rev4 ,t4 ,e4 ,bridgett #j #f #j ,,caswall1 ,,father4 ,catholic ,latin ,instructor in the ,principal ,church ,offices and ,devotions1 for the ,use of ,choirs1 ,convents1 and ,mission ,schools1 and for ,self-,teaching4 #a vol41 complete #j #c #f ,or ,part ,i41 containing ,benediction1 ,mass1 ,serving a ,mass1 and various ,latin ,prayers in ordinary use #j #a #f ,may ,pageant3 ,a ,tale of ,tintern4 7,a ,poem7 ,second edition #j #b #j ,poems #j #e #j ,lyra ,catholica1 containing all the ,breviary and ,missal ,hymns1 with others from various sources4 #cbmo1 cloth1 red edges #j #b #f ,,catholic ,,belief3 ,,or1 ,a ,,short ,,and ,simple ,exposition of ,catholic ,doctrine4 ,by the ,very ,rev4 ,joseph ,fa di ,bruno1 ,d4,d4 ,sixth edition ,price #f;d42 post free1 #j #j #h ,cloth1 lettered1 #j #j #aj ,also an edition on better paper and bound in cloth1 with gilt lettering and steel frontispiece #j #b #j ,,challoner1 ,,bishop4 ,meditations for every day in the year4 ,new edition4 ,revised and edited by the ,right ,rev4 ,john ,virtue1 ,d4,d41 ,bishop of ,portsmouth4 #hvo4 #eth edition #j #c #j ,and in other bindings4 ,,coleridge1 ,,rev4 ,h4 ,j4 7,s4,j47 7,see ,quarterly ,series47 ,,deharbe1 ,,father ,,joseph1 7,s4,j47 ,a ,history of ,religion1 or the ,evidences or the ,divinity of the ,christian ,religion1 as furnished by its ,history from the ,creation of the ,world to our own ,times4 ,designed as a ,help to ,catechetical ,instruction in ,schools and ,churches4 ,pp4 #fbh net #j #h #f ,,devas1 ,c4 ,s4 ,studies of ,family ,life3 a contribution to ,social ,science4 ,crown #hvo #j #e #j 8,we recommend these pages and the remarkable evidence brought together in them to the careful attention of all who are interested in the well-being of our common humanity40--,guardian4 8,both thoughtful and stimulating40--,saturday ,review4 ,,drane1 ,,augusta ,,theodosia4 ,history of ,st4 ,catherine of ,siena and her ,companions4 ,a new edition in two vols #j #ab #f 8,it has been reserved for the author of the present work to give us a complete biography of ,st4 ,catherine4444 ,perhaps the greatest success of the writer is the way in which she has contrived to make the ,saint herself live in the pages of the book40--,tablet4 ,,duke1 ,,rev4 ,h4 ,c4 ,king1 ,prophet1 and ,priest3 or1 a ,course of ,lectures on the ,catholic ,church4 ,cloth #j #f #f 8,seventeen admirable lectures full of instruction1 learned as well as simple 444 singularly well arranged and very clearly expressed40--,tablet4 ,,english ,,catholic ,,non-,,jurors ,,of #agae4 ,being a ,summary of the ,register of their ,estates1 with ,genealogical and other ,notes1 and an ,appendix of ,unpublished ,documents in the ,public ,record ,office4 ,edited by the late ,very ,rev4 ,e4 ,e4 ,estcourt1 ,m4,a41 ,f4,s4,a41 ,canon of ,st4 ,chad's1 ,birmingham1 and ,john ,orlebar ,payne1 ,m4,a4 #a vol41 demy #hvo #a #a #j 8,this handsomely printed volume lies before us4 ,every student of the history of our nation1 or of families which compose it1 cannot but be grateful for a catalogue such as we have here40--,dublin ,review4 8,most carefully and creditably brought out4444 ,from first to last full of social interest1 and it contains biographical details for which we may search in vain elsewhere40--,antiquarian ,magazine4 ,,eyre1 ,,most ,,rev4 ,,charles1 7,abp4 of ,glasgow74 ,the ,history of ,st4 ,cuthbert2 or1 ,an ,account of his ,life1 ,decease1 and ,miracles4 ,third ,edition4 ,illustrated with maps1 charts1 c41 and handsomely bound in cloth4 ,royal #hvo #j #ad #j 8,a handsome1 well appointed volume1 in every way worthy of its illustrious subject4444 ,the chief impression of the whole is the picture of a great and good man drawn by a sympathetic hand40--,spectator4 ,,faber1 ,,rev4 ,,father4 ,all for ,jesus #j #e #j ,bethlehem #j #g #j ,blessed ,sacrament #j #g #f ,creator and ,creature #j #f #j ,ethel's ,book of the ,angels #j #e #j ,foot of the ,cross #j #f #j ,growth in ,holiness #j #f #j ,hymns #j #f #j ,notes on ,doctrinal and ,spiritual ,subjects1 #b vols4 each #j #e #j ,poems #j #e #j ,precious ,blood #j #e #j ,sir ,lancelot #j #e #j ,spiritual ,conferences #j #f #j ,life and ,letters of ,frederick ,william ,faber1 ,d4,d41 ,priest of the ,oratory of ,st4 ,philip ,neri4 ,by ,john ,edward ,bowden of the same ,congregation #j #f #j ,,foley1 ,,henry 7,s4,j47 ,records of the ,english ,province of the ,society of ,jesus4 ,vol4 ,i41 ,series ,i4 ,demy #hvo1 #gbj pp4 net #a #f #j ,vol4 ,,ii41 ,series ,,ii41 ,,iii41 ,,iv4 ,demy #hvo1 #fbb pp4 net #a #f #j ,vol4 ,,iii41 ,series ,v41 ,,vi41 ,,vii41 ,,viii4 ,demy #hvo1 over #hej pp4 #a #aj #j ,vol4 ,,iv41 ,series ,,ix41 ,x41 ,,xi4 ,demy #hvo1 #gej pp4 net #a #f #j ,vol4 ,v41 ,series ,,xii4 ,demy #hvo1 nearly #aajj pp41 with nine ,photographs of ,martyrs net #a #aj #j ,vol4 ,,vi41 ,diary and ,pilgrim-,book of the ,english ,college1 ,rome4 ,the ,diary from #aegi to #aggc1 with ,biographical and ,historical ,notes4 ,the ,pilgrim-,book of the ,ancient ,english ,hospice attached to the ,college from #aehj to #afef1 with ,historical ,notes4 ,demy #hvo1 pp4 #gif net #a #f #j ,vol4 ,,vii4 ,part the ,first3 ,general ,statistics of the ,province2 and ,collectanea1 giving ,biographical ,notices of its ,members and of many ,irish and ,scotch ,jesuits4 ,with #bj ,photographs net #a #f #j ,vol ,,vii4 ,part the ,second3 ,collectanea1 ,completed2 ,with ,appendices4 ,catalogues of ,assumed and ,real ,names3 ,annual ,letters2 ,biographies and ,miscellanea net #a #f #j 8,as a biographical dictionary of ,english ,jesuits1 it deserves a place in every well-selected library1 and1 as a collection of marvellous occurrences1 persecutions1 martyrdoms1 and evidences of the results of faith1 amongst the books of all who belong to the ,catholic ,church40--,genealogist4 ,,formby1 ,,rev4 ,,henry4 ,monotheism3 in the main derived from the ,hebrew nation and the ,law of ,moses4 ,the ,primitive ,religion of the ,city of ,rome4 ,an historical ,investigation4 ,demy #hvo4 #j #e #j ,,francis ,,de ,,sales1 ,,st43 ,,the ,,works ,,of4 ,translated into the ,english ,language by the ,rev4 ,h4 ,b4 ,mackey1 ,o4,s4,b41 under the direction of the ,right ,rev4 ,bishop ,hedley1 ,o4,s4,b4 ,vol4 ,i4 ,letters to ,persons in the ,world4 ,cloth #j #f #j 8,the letters must be read in order to comprehend the charm and sweetness of their style40--,tablet4 ,vol4 ,,ii4--,the ,treatise on the ,love of ,god4 ,father ,carr's translation of #afcj has been taken as a basis1 but it has been modernized and thoroughly revised and corrected4 #j #i #j 8,to those who are seeking perfection by the path of contemplation this volume will be an armoury of help40--,saturday ,review4 ,vol4 ,,iii4 ,the ,catholic ,controversy4 #j #f #j 8,no one who has not read it can conceive how clear1 how convincing1 and how well adapted to our present needs are these controversial #8leaves4'0--,tablet4 ,vol4 ,,iv4 ,letters to ,persons in ,religion4 ,just out4 #j #f #j ,other vols4 in preparation4 ,devout ,life #j #a #f ,manual of ,practical ,piety #j #c #f ,spiritual ,combat4 ,pocket size1 #cbmo1 cloth #j #a #j ,,gallwey1 ,,rev4 ,,peter 7,s4,j47 ,precious ,pearl of ,hope in the ,mercy of ,god1 ,the4 ,translated from the ,italian4 ,with ,preface by the ,rev4 ,father ,gallwey4 ,cloth4 #j #d #f ,lectures on ,ritualism and on the ,anglican ,orders4 #b vols4 #j #h #j ,or may be had separately4 ,,gibson1 ,,rev4 ,h4 ,catechism ,made ,easy4 ,being an ,explanation of the ,christian ,doctrine4 #b vols41 cloth #j #g #f 8,this work must be of priceless worth to any who are engaged in any form of catechetical instruction4 ,it is the best book of the kind that we have seen in ,english40--,irish ,monthly4 ,,gillow1 ,,joseph4 ,literary and ,biographical ,history1 or1 ,bibliographical ,dictionary of the ,english ,catholics4 ,from the ,breach with ,rome1 in #aecd1 to the ,present ,time4 ,vols4 ,i41 ,,ii4 and ,,iii4 cloth1 demy #hvo each #j #ae #j 8,the patient research of ,mr4 ,gillow1 his conscientious record of minute particulars1 and especially his exhaustive bibliographical information in connection with each name1 are beyond praise40--,british ,quarterly ,review4 8,no such important or novel contribution has been made to ,english bibliography for a long time40--,scotsman4 ,the ,haydock ,papers4 ,illustrated4 ,demy #hvo4 #j #g #f ,,hedley1 ,,bishop4 ,our ,divine ,saviour1 and other ,discourses4 ,crown #hvo4 #j #f #j 8,a distinct and noteworthy feature of these sermons is1 we certainly think1 their freshness--freshness of thought1 treatment1 and style2 nowhere do we meet pulpit commonplace or hackneyed phrase--everywhere1 on the contrary1 it is the heart of the preacher pouring out to his flock his own deep convictions1 enforcing them from the #8,treasures1 old and new1' of a cultivated mind40--,dublin ,review4 ,,hergenrother1 ,,dr4 ,catholic ,church and ,christian ,state4 ,on the ,relation of the ,church to the ,civil ,power4 ,from the ,german4 #b vols41 paper #a #j #j ,,humphrey1 ,,rev4 ,w4 7,s4,j47 ,the ,divine ,teacher3 ,a ,letter to a ,friend4 ,with a ,preface in ,reply to ,no4 #c of the ,english ,church ,defence ,tracts1 entitled 8,papal ,infallibility40 ,fifth edition4 ,cloth #j #b #f ,sixth edition4 ,wrapper #j #a #j ,mary ,magnifying ,god4 ,may ,sermons4 ,fifth edition #j #b #f ,other ,gospels2 or1 ,lectures on ,st4 ,paul's ,epistle to the ,galatians4 ,crown #hvo1 cloth #j #d #j ,the ,written ,word2 or1 ,considerations on the ,sacred ,scriptures #j #e #j ,mr4 ,fitzjames ,stephen and ,cardinal ,bellarmine #j #a #j ,suarez on the ,religious ,state3 ,a ,digest of the ,doctrine contained in his ,treatise1 8,de ,stat ,religionis40 #c vols41 pp4 #abjj4 ,cloth1 roy4 #hvo4 #a #aj #j 8,this laborious and skilfully executed work is a distinct addition to ,english theological literature4 ,father ,humphrey's style is quiet1 methodical1 precise1 and as clear as the subject admits4 ,every one will be struck with the air of legal exposition which pervades the book4 ,he takes a grip of his author1 under which the text yields up every atom of its meaning and force40--,dublin ,review4 ,,lee1 ,,rev4 ,f4 ,g4 7,d4,d47 ,edward the ,sixth3 ,supreme ,head4 ,crown #hvo #j #aj #f 8,in vivid interest and in literary power1 no less than in solid historical value1 ,dr4 ,lee's present work comes fully up to the standard of its predecessors2 and to say that is to bestow high praise4 ,the book evinces ,dr4 ,lee's customary diligence of research in amassing facts1 and his rare artistic power in welding them into a harmonious and effective whole40--,john ,bull4 ,,life ,,of ,,father ,,champagnat1 ,founder of the ,society of the ,little ,brothers of ,mary4 ,containing a portrait of ,fr4 ,champagnat1 and four full page illustrations4 ,demy #hvo #j #h #j 8,a work of great practical utility1 and one eminently suited to these times40--,tablet4 8,a serious and able essay on the science and art of the ,christian education of children1 exemplified in the career of one who gave his life to it40--,dublin ,review4 ,,liguori1 ,,st4 ,,alphonsus4 ,new and ,improved ,translation of the ,complete ,works of ,st4 ,alphonsus1 edited by the late ,bishop ,coffin3-- ,vol4 ,i4 ,the ,christian ,virtues1 and the ,means for ,obtaining them4 ,cloth elegant #j #d #j ,or separately3-- #a4 ,the ,love of our ,lord ,jesus ,christ #j #a #d #b4 ,treatise on ,prayer4 7,in the ordinary editions a great part of this work is omitted7 #j #a #d #c4 ,a ,christian's rule of ,life #j #a #j ,vol4 ,,ii4 ,the ,mysteries of the ,faith--,the ,incarnation2 containing ,meditations and ,devotions on the ,birth and ,infancy of ,jesus ,christ1 c41 suited for ,advent and ,christmas4 #j #c #f ,cheap edition #j #b #j ,vol4 ,,iii4 ,the ,mysteries of the ,faith--,the ,blessed ,sacrament #j #c #f ,cheap edition #j #b #j ,vol4 ,,iv4 ,eternal ,truths--,preparation for ,death #j #c #f ,cheap edition #j #b #j ,vol4 ,v4 ,treatises on the ,passion1 containing 8,jesus hath loved us10 c4 #j #c #j ,cheap edition #j #b #j ,vol4 ,,vi4 ,glories of ,mary4 ,new edition #j #c #f ,with ,frontispiece1 cloth #j #d #f ,also in better bindings4 ,,manning1 ,,cardinal4 ,blessed ,sacrament the ,centre of ,immutable ,truth4 ,a new revised edition4 #j #a #j ,confidence in ,god4 ,fourth edition #j #a #j ,england and ,christendom #j #aj #f ,eternal ,priesthood4 ,seventh ,edition #j #b #f ,four ,great ,evils of the ,day4 ,fifth ,edition4 ,paper #j #b #f ,cloth #j #c #f ,fourfold ,sovereignty of ,god4 ,third edition4 ,paper #j #b #f ,cloth #j #c #f ,glories of the ,sacred ,heart4 ,fourth edition4 #j #f #j ,grounds of ,faith4 ,seventh edition4 #j #a #f ,holy ,gospel of our ,lord ,jesus ,christ according to ,st4 ,john4 ,with a ,preface by ,his ,eminence4 #j #a #j ,religio ,viatoris4 ,third ,edition4 ,wrapper4 #j #a #j ,cloth4 #j #b #j ,independence of the ,holy ,see4 ,second ,edition4 #j #e #j ,internal ,mission of the ,holy ,ghost4 ,fourth edition #j #h #f ,love of ,jesus to ,penitents4 ,seventh edition #j #a #f ,miscellanies4 #b vols4 7,vol4 ,,iii4 is in preparation47 #j #ae #j ,office of the ,holy ,ghost under the ,gospel #j #a #j ,petri ,privilegium #j #aj #f ,praise1 ,a ,sermon on2 with an ,indulgenced ,devotion4 #j #a #j ,sermons on ,ecclesiastical ,subjects4 ,vols4 ,i4 ,,ii4 and ,,iii4 each #j #f #j ,sin and its ,consequences4 ,sixth edition #j #f #j ,temporal ,mission of the ,holy ,ghost4 ,third edition #j #h #f ,temporal ,power of the ,pope4 ,third edition #j #e #j ,the ,office of the ,church in ,higher ,education #j #j #f ,true ,story of the ,vatican ,council4 ,second ,edition4 #j #e #j ,,manning1 ,,cardinal1 ,edited by4 ,life of the ,cur of ,ars4 ,new edition1 enlarged4 #j #d #j ,,mivart1 ,,prof4 ,,st4 ,,george 7,m4,d41 ,f4,r4,s47 ,nature and ,thought4 ,second edition #j #d #j 8,the complete command of the subject1 the wide grasp1 the subtlety1 the readiness of illustration1 the grace of style1 contrive to render this one of the most admirable books of its class40--,british ,quarterly ,review4 ,a ,philosophical ,catechism4 ,fifth edition #j #a #j 8,it should become the vade mecum of ,catholic students40--,tablet4 ,,morris1 ,,rev4 ,,john 7,s4,j47 ,letter ,books of ,sir ,amias ,poulet1 keeper of ,mary ,queen of ,scots4 ,demy #hvo #j #aj #f ,troubles of our ,catholic ,forefathers1 related by themselves4 ,second ,series4 #hvo1 cloth4 #j #ad #j ,third ,series #j #ad #j ,the ,life of ,father ,john ,gerard1 ,s4,j4 ,third edition1 rewritten and enlarged #j #ad #j ,the ,life and ,martyrdom of ,st4 ,thomas ,becket4 ,second and enlarged edition4 ,in one volume1 large post #hvo1 cloth1 pp4 xxxvi41 #fcb1 #j #ab #f or bound in two parts1 cloth #j #ac #j ,,murphy1 ,j4 ,n4 ,chair of ,peter4 ,third edition1 with the statistics1 c41 brought down to the present day4 #gbj pages4 ,crown #hvo #j #f #j 8,in a series of clearly written chapters1 precise in statement1 excellently temperate in tone1 the author deals with just those questions regarding the power1 claims1 and history of the ,roman ,pontiff which are at the present time of most actual interest40--,dublin ,review4 ,,newman1 ,,cardinal4 ,annotated ,translation of ,athanasius4 #b vols4 each #j #g #f ,apologia pro ,vit su #j #f #j ,arians of the ,fourth ,century1 ,the #j #f #j ,callista4 ,an ,historical ,tale4 #j #e #f ,difficulties of ,anglicans4 ,two volumes-- ,vol4 ,i4 ,twelve ,lectures #j #g #f ,vol4 ,,ii4 ,letter to ,dr4 ,pusey and to the ,duke of ,norfolk #j #e #f ,discussions and ,arguments #j #f #j ,doctrine of ,justification #j #e #j ,dream of ,gerontius #j #j #f ,essay on ,assent #j #g #f ,essay on the ,development of ,christian ,doctrine #j #f #j ,essays ,critical and ,historical4 ,two volumes1 with ,notes each #j #f #j ,essays on ,miracles1 ,two4 #a4 ,of ,scripture4 #b4 ,of ,ecclesiastical ,history #j #f #j ,historical ,sketches4 ,three volumes each #j #f #j ,idea of a ,university4 ,lectures and ,essays #j #g #j ,loss and ,gain4 ,ninth ,edition #j #e #f ,occasional ,sermons #j #f #j ,parochial and ,plain ,sermons4 ,eight volumes each #j #e #j ,present ,position of ,catholics in ,england4 #j #g #j ,sermons on ,subjects of the ,day #j #e #j ,sermons to ,mixed ,congregations #j #f #j ,theological ,tracts #j #h #j ,university ,sermons #j #e #j ,verses on ,various ,occasions4 #j #e #f ,via ,media4 ,two volumes1 with ,notes each #j #f #j ,,northcote1 ,,very ,,rev4 ,j4 ,s4 7,d4,d47 ,roma ,sotterranea2 or1 ,an ,account of the ,roman ,catacombs4 ,new edition4 ,re-written and greatly enlarged4 ,this work is in three volumes1 which may at present be had separately-- ,vol4 ,i4 ,history #a #d #j ,vol4 ,,ii4 ,christian ,art4 #a #d #j ,vol4 ,,iii4 ,epitaphs of the ,catacombs #j #aj #j ,the ,second and ,third ,volumes may also be had bound together in cloth #a #ab #j ,visit to the ,roman ,catacombs3 ,being a popular abridgment of the larger work4 #j #d #j ,mary in the ,gospels #j #c #f ,,pope1 ,,thomas ,,alder1 ,m4,a4 7of the ,oratory47 ,life of ,st4 ,philip ,neri1 ,apostle of ,rome4 ,from the ,italian of ,alfonso ,capecelatro4 #b vols #j #ae #j 8,no former life has given us so full a knowledge of the surroundings of ,st4 ,philip4444 ,to those who have not read the original we can say1 with the greatest confidence1 that they will find in these two well-edited volumes a very large store of holy reading and of interesting history40--,dublin ,review4 ,,quarterly ,,series 7,edited by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j47 ,baptism of the ,king3 ,considerations on the ,sacred ,passion4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #g #f ,christian ,reformed in mind and ,manners1 ,the4 ,by ,benedict ,rogacci1 of the ,society of ,jesus4 ,the ,translation edited by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #g #f ,chronicles of ,st4 ,antony of ,padua1 the 8,eldest ,son of ,st4 ,francis40 ,edited by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #c #f ,colombire1 ,life of the ,ven4 ,claude de la #j #e #j ,dialogues of ,st4 ,gregory the ,great3 an ,old ,english ,version4 ,edited by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #f #j ,during the ,persecution4 ,autobiography of ,father ,john ,gerard1 ,s4,j4 ,translated from the original ,latin by the ,rev4 ,g4 ,r4 ,kingdon1 ,s4,j4 #j #e #j ,english ,carmelite1 ,an4 ,the ,life of ,catherine ,burton1 ,mother ,mary ,xaveria of the ,angels1 of the ,english ,teresian ,convent at ,antwerp4 ,collected from her own ,writings1 and other sources1 by ,father ,thomas ,hunter1 ,s4,j4 #j #f #j ,gaston de ,sgur4 ,a ,biography4 ,condensed from the ,french ,memoir by the ,marquis de ,sgur1 by ,f4 ,j4 ,m4 ,a4 ,partridge #j #c #f ,gracious ,life1 ,a 7#aeff-afah72 being the ,life of ,madame ,acarie 7,blessed ,mary of the ,incarnation71 of the ,reformed ,order of our ,blessed ,lady of ,mount ,carmel4 ,by ,emily ,bowles #j #f #j ,history of the ,sacred ,passion4 ,by ,father ,luis de la ,palma1 of the ,society of ,jesus4 ,translated from the ,spanish4 ,with ,preface by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 ,third edition #j #e #j ,holy ,infancy ,series4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 ,vol4 ,i4 ,preparation of the ,incarnation #j #g #f 8 ,,ii4 ,the ,nine ,months4 ,life of our ,lord in the ,womb #j #g #f 8 ,,iii4 ,the ,thirty ,years4 ,our ,lord's ,infancy and ,hidden ,life #j #g #f ,hours of the ,passion4 ,taken from the ,life of ,christ by ,ludolph the ,saxon #j #g #f ,life and ,teaching of ,jesus ,christ1 in ,meditations for every ,day in the ,year4 ,by ,p4 ,n4 ,avancino1 ,s4,j4 #b vols4 #j #aj #f ,life and ,letters of ,st4 ,francis ,xavier4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #b vols4 #j #aj #f ,life of ,anne ,catherine ,emmerich4 ,by ,helen ,ram4 ,with ,preface by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #e #j ,life of ,christopher ,columbus4 ,by the ,rev4 ,a4 ,g4 ,knight1 ,s4,j4 #j #f #j ,life of ,henrietta d',osseville 7in ,religion1 ,mother ,ste4 ,marie71 ,foundress of the ,institute of the ,faithful ,virgin4 ,arranged and edited by the ,rev4 ,john ,george ,m',leod1 ,s4,j4 #j #e #f ,life of ,margaret ,mostyn 7,mother ,margaret of ,jesus71 ,religious of the ,reformed ,order of our ,blessed ,lady of ,mount ,carmel 7#afbe-afgi74 ,by the ,very ,rev4 ,edmund ,bedingfield4 ,edited from the ,manuscripts preserved at ,darlington1 by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #f #j ,life of our ,life3 ,the ,harmony of the ,gospel1 arranged with ,introductory and ,explanatory ,chapters1 ,notes and ,indices4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #b vols4 7out of print7 #j #ae #j ,life of the ,blessed ,john ,berchmans4 ,third edition4 ,by the ,rev4 ,f4 ,goldie1 ,s4,j4 #j #f #j ,life of the ,blessed ,peter ,favre1 ,first ,companion of ,st4 ,ignatius ,loyola4 ,from the ,italian of ,father ,boero4 7,out of print74 #j #f #f ,life of ,king ,alfred the ,great4 ,by ,rev4 ,a4 ,g4 ,knight1 ,s4,j4 ,book ,i4 ,early ,promise3 ,,ii4 ,adversity2 ,,iii4 ,prosperity2 ,,iv4 ,close of ,life4 #j #f #j ,life of ,mother ,mary ,teresa ,ball4 ,by ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 ,with ,portrait #j #f #f ,life of ,st4 ,jane ,frances ,fremyot de ,chantal4 ,by ,emily ,bowles4 ,third ,edition #j #e #j ,life of ,st4 ,bridget of ,sweden4 ,by the late ,f4 ,j4 ,m4 ,a4 ,partridge #j #f #j ,life and ,letters of ,st4 ,teresa4 #c vols4 ,by ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 each #j #g #f ,life of ,mary ,ward4 ,by ,mary ,catherine ,elizabeth ,chambers1 of the ,institute of the ,blessed ,virgin4 ,edited by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #b vols41 each #j #g #f ,life of ,jane ,dormer1 ,duchess of ,feria4 ,by ,henry ,clifford4 ,transcribed from the ,ancient ,manuscript in the possession of the ,lord ,dormer1 by the late ,canon ,e4 ,e4 ,estcourt1 and edited by the ,rev4 ,joseph ,stevenson1 ,s4,j4 #j #e #j ,mother of the ,king1 ,the4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #g #f ,mother of the ,church4 8,sequel to ,mother of the ,king40 #j #f #j ,of ,adoration in ,spirit and ,truth4 ,by the ,rev4 ,j4 ,e4 ,nieremberg4 ,s4,j4 ,old ,english translation4 ,with a ,preface by the ,rev4 ,p4 ,gallwey1 ,s4,j4 ,a ,new ,edition #j #f #f ,pious ,affections towards ,god and the ,saints4 ,meditations for every ,day in the ,year1 and for the ,principal ,festivals4 ,from the ,latin of the ,ven4 ,nicholas ,lancicius1 ,s4,j4 ,with ,preface by ,archbishop ,george ,porter1 ,s4,j4 #j #g #f ,prisoners of the ,king1 a book of thoughts on the doctrine of ,purgatory4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 ,new ,edition4 #j #e #j ,public ,life of our ,lord ,jesus ,christ4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 vols #a to #i each #j #f #f ,vols #aj and #aa each #j #f #j ,return of the ,king4 ,discourses on the ,latter ,days4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #g #f ,st4 ,mary's ,convent1 ,micklegate ,bar1 ,york4 ,a ,history of the ,convent4 ,edited by the ,rev4 ,h4,j4 ,coleridge1 ,s4,j4 #j #g #f ,story of ,st4 ,stanislaus ,kostka4 ,with ,preface by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #c #f ,story of the ,gospels1 harmonised for meditation4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #g #f ,works and ,words of our ,saviour1 gathered from the ,four ,gospels4 ,by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #g #f ,sufferings of the ,church in ,brittany during the ,great ,revolution4 ,by ,edward ,healy ,thompson1 ,m4,a4 #j #f #f ,suppression of the ,society of ,jesus in the ,portuguese ,dominions4 ,from ,documents hitherto unpublished4 ,by the ,rev4 ,alfred ,weld1 ,s4,j4 #j #g #f ,this volume forms the ,first ,part of the ,general ,history of the ,suppression of the ,society4 ,teaching and ,counsels of ,st4 ,francis ,xavier4 ,gathered from his letters4 ,edited by the ,rev4 ,h4 ,j4 ,coleridge1 ,s4,j4 #j #e #j ,three ,catholic ,reformers of the fifteenth ,century4 ,by ,mary ,h4 ,allies4 #j #f #j ,thomas of ,hereford1 ,life of ,st4 ,by ,fr4 ,lestrange #j #f #j ,tribunal of ,conscience1 ,the4 ,by ,father ,gasper ,druzbicki1 ,s4,j4 #j #c #f ,,rawes1 ,,the ,,late ,,rev4 ,fr41 ,edited by4 ,the ,library of the ,holy ,ghost3-- ,vol4 ,i4 ,st4 ,thomas ,aquinas on the ,adorable ,sacrament of the ,altar4 ,with ,prayers and ,thanksgivings for ,holy ,communion4 ,red cloth #j #e #j ,little ,books of the ,holy ,ghost3-- ,book #a4 ,st4 ,thomas ,aquinas on the ,commandments4 #cbmo1 #bcc pp4 ,cloth gilt #j #b #j ,book #b4 ,little ,handbook of the ,archconfraternity of the ,holy ,ghost4 ,fourth edition4 #aaa pp4 #j #a #j ,gilt #j #a #b ,book #c4 ,st4 ,thomas ,aquinas on the ,lord's ,prayer4 #aci pp4 #j #a #j ,cloth gilt #j #a #c ,book #d4 ,the ,holy ,ghost the ,sanctifier4 ,by ,cardinal ,manning4 #bac pp4 #as4 #f;d4 and #j #b #j ,guide to the ,archconfraternity of the ,servants of the ,holy ,ghost4 ,edited by the ,rev4 ,r4 ,butler1 ,director1 cloth #j #j #b ,,richards1 ,,rev4 ,,walter ,j4 ,b4 7,d4,d47 ,manual of ,scripture ,history4 ,being an ,analysis of the ,historical ,books of the ,old ,testament4 ,by the ,rev4 ,w4 ,j4 ,b4 ,richards1 ,d4,d41 ,oblate of ,st4 ,charles2 ,inspector of ,schools in the ,diocese of ,westminster4 ,in ,four ,parts each #j #a #j ,or1 the ,four ,parts bound together4 ,cloth #j #d #j 8,happy indeed will those children and young persons be who acquire in their early days the inestimably precious knowledge which these books impart40--,tablet4 ,,ryder1 ,,rev4 ,h4 ,i4 ,d4 7of the ,oratory47 ,catholic ,controversy3 ,a ,reply to ,dr4 ,littledale's 8,plain ,reasons40 ,fifth edition #j #b #f 8,father ,ryder of the ,birmingham ,oratory1 has now furnished in a small volume a masterly reply to this assailant from without4 ,the lighter charms of a brilliant and graceful style are added to the solid merits of this handbook of contemporary controversy40--,irish ,monthly4 ,,soulier1 ,,rev4 ,p4 ,life of ,st4 ,philip ,benizi1 of the ,order of the ,servants of ,mary4 ,crown #hvo #j #h #j 8,a clear and interesting account of the life and labours of this eminent ,servant of ,mary40--,american ,catholic ,quarterly4 8,very scholar-like1 devout and complete40--,dublin ,review4 ,,thompson1 ,,edward ,,healy1 7,m4,a47 ,the ,life of ,jean-,jacques ,olier1 ,founder of the ,seminary of ,st4 ,sulpice4 ,new and ,enlarged ,edition4 ,post #hvo1 cloth1 pp4 xxxvi4 #fbh #j #ae #j 8,it provides us with just what we most need1 a model to look up to and imitate2 one whose circumstances and surroundings were sufficiently like our own to admit of an easy and direct application to our own personal duties and daily occupations40--,dublin ,review4 ,the ,life and ,glories of ,st4 ,joseph1 ,husband of ,mary1 ,foster-,father of ,jesus1 and ,patron of the ,universal ,church4 ,grounded on the ,dissertations of ,canon ,antonio ,vitali1 ,father ,jos ,moreno1 and other writers4 ,crown #hvo1 cloth1 pp4 xxvi41 #dhh1 #j #f #j 8,no literature contains a more splendid tribute to ,st4 ,joseph40--,irish ,monthly4 7,by the same author4 8,library of ,religious ,biography40 #i vols4 already published4 ,list on application47 ,,ullathorne1 ,,bishop4 ,endowments of ,man1 c4 ,popular edition4 #j #g #j ,groundwork of the ,christian ,virtues3 do4 #j #g #j ,christian ,patience1 do4 do4 #j #g #j ,ecclesiastical ,discourses #j #f #j ,memoir of ,bishop ,willson4 #j #b #f ,,ward1 ,,wilfrid4 ,the ,clothes of ,religion4 ,a reply to popular ,positivism #j #c #f 8,very witty and interesting40--,spectator4 8,really models of what such essays should be40--,church ,quarterly ,review4 ,,wiseman1 ,,cardinal4 ,fabiola4 ,a ,tale of the ,catacombs #cs4 #f;d4 and #j #d #j ,also a new and splendid edition printed on large quarto paper1 embellished with thirty-one full-page illustrations1 and a coloured portrait of ,st4 ,agnes4 ,handsomely bound4 #a #a #j ,,burns ,,and ,,oates1 ,ld4 ,london3 ,orchard ,st41 ,w41 #fc ,paternoster ,row1 ,e4,c42 and at ,new ,york4 ,transcriber's ,notes --,silently corrected a few typos4 --,retained publication information from the printed edition3 this e,book is public-domain in the country of publication4 --,in the text versions only1 text in italics is delimited by underscores4