A
COMMENTARY ON THE ACTS OF THE APOSTLES
By
St. John Chrysostom
(Archbishop of Constantinople(1))
HOMILY I.
ACTS I. 1, 2.
"The former treatise have I made, O Theophilus, concerning all things
which Jesus began both to do and to teach, until the day on which,
having given charge to the Apostles, whom He had chosen, by the Holy
Spirit, He was taken up."
To many persons this Book is so little known, both
it and its author, that they are not even aware that there is such a
book in existence.(2) For this reason especially I have taken this
narrative for my subject, that I may draw to it such as do not know it,
and not let such a treasure as this remain hidden out of sight. For
indeed it may profit us no less than even the Gospels; so replete is it
with Christian wisdom and sound doctrine, especially in what is said
concerning the Holy Ghost. Then let us not hastily pass by it, but
examine it closely. Thus, the predictions which in the Gospels Christ
utters, here we may see these actually come to pass; and note in the
very facts the bright evidence of Truth which shines in them, and the
mighty change which is taking place in the disciples now that the
Spirit has come upon them. For example, they heard Christ say, "Who-so
believeth on Me, the works that I do shall he do also, and greater
works than these shall hero "(John xiv. 12): and again, when He
foretold to the disciples, that they should be brought before rulers
and kings, and in their synagogues they should scourge them, and that
they should suffer grievous things, and overcome all (Matt. x. 18): and
that the Gospel should be preached in all the world (Ib. xxiv. 14): now
all this, how it came to pass exactly as it was said, may be seen in
this Book, and more besides, which He told them while yet with them.
Here again you will see the Apostles themselves, speeding their way as
on wings over land and sea; and those same men, once so timorous and
void of understanding, on the sudden become quite other than they were;
men despising wealth, and raised above glory and passion and
concupiscence, and in short all such affections: moreover, what
unanimity there is among them now; nowhere any envying as there was
before, nor any of the old hankering after the preeminence, but all
virtue brought in them to its last finish, and shining through all,
with surpassing lustre, that charity, concerning which the Lord had
given so many charges saying, "In this shall all men know that ye are
My disciples, if ye love one another." (John xiii. 35.) And then,
besides, there are doctrines to be found here, which we could not have
known so surely as we now
2
do, if this Book had not existed, but the very crowning point of our
salvation would be hidden, alike for practice of life and for doctrine.
The greater part, however, of this work is occupied
with the acts of Paul, who "laboured more abundantly than they all."
(1. Cor. xv. 10.) And the reason is, that the author of this Book, that
is, the blessed Luke, was his companion: a man, whose high qualities,
sufficiently visible in many other instances, are especially shown in
his firm adherence to his Teacher, whom he constantly followed.* Thus
at a time when all had forsaken him, one gone into Galatia, another
into Dalmatia, hear what he says of this disciple: "Only Luke is with
me." (2 Tim. iv. 10.) And giving the Corinthians a charge concerning
him, he Says, "Whose praise is in the Gospel throughout all the
Churches." (2 Cor. viii. 18.) Again, when he says, "He was seen of
Cephas, then of the twelve," and, "according to the Gospel which ye
received" (1 Cor. xv. 5, 1), he means the Gospel of this Luke. So
that there can be no mistake in attributing this work to him: and when
I say, to him, I mean, to Christ.(3) And why then did he not relate
every thing, seeing he was with Paul to the end? We may answer, that
what is here written, was sufficient for those who would attend, and
that the sacred writers ever addressed themselves to the matter of
immediate importance, whatever it might be at the time it was no object
with them to be writers of books: in fact, there are many things which
they have delivered by unwritten tradition. Now while all that is
contained in this Book is worthy of admiration, so is especially the
way the Apostles have of coming down to the wants of their hearers: a
condescension suggested by the Spirit who has so ordered it, that the
subject on which they chiefly dwell is that which pertains to Christ as
man. For so it is, that while they discourse so much about Christ, they
have spoken but little concerning His Godhead; it was mostly of the
Manhood that they discoursed, and of the Passion, and the Resurrection,
and the Ascension. For the thing required in the first instance was
this, that it should be believed that He was risen, and ascended into
heaven. As then the point on which Christ himself most. insisted was,
to have it known that He was come from the Father, so is it this
writer's principal object to declare, that Christ was risen from the
dead, and was received up into Heaven, and that He went to God, and
came from God. For, if the fact of His coming from God were not first
believed, much more, with the Resurrection and Ascension added thereto,
would the Jews have found the entire doctrine incredible. Wherefore
gently and by degrees he leads them on to higher truths. Nay, at Athens
Paul even calls Him man simply, without saying more (Acts xvii. 31).
For if, when Christ Himself spoke of His equality with the Father, they
often attempted to stone Him, and called Him a blasphemer for this
reason, it was little to be expected that they would receive this
doctrine from the fishermen, and that too, with the Cross coming before
it.
But why speak of the Jews, seeing that even the
disciples often upon hearing the more sublime doctrines were troubled
and offended? Therefore also He told them, "I have many things to say
unto you, but ye cannot bear them now." (John xvi. 12.) If those conld
not, who had been so long time with Him, and had been admitted to so
many secrets, and had seen so many wonders, how was it to be expected
that men, but newly dragged away from altars, and idols, and
sacrifices, and cats, and crocodiles (for such did the Gentiles
worship), and from the rest of their evil ways, should all at once
receive the more sublime matters of doctrine? And how in particular
should Jews, hearing as they did every day of their lives, and having
it ever sounded in their ears, "The Lord thy God is one Lord, and
beside Him is none other" (Deut. vi. 4): who also had seen Him hanging
nailed on the Cross, nay, had themselves crucified and buried Him, and
not seen Him even risen: when they were told that this same person was
God and equal with the Father, how should they, of all men, be
otherwise than shocked and revolted? Therefore it is that gently and
little by little they carry them on, with much consideration and for-
3
bearance letting themselves down to their low attainments, themselves
the While enjoying in more plentiful measure the grace of the Spirit,
and doing greater works in Christ's name than Christ Himself did, that
they may at once raise them up from their grovelling apprehensions, and
confirm the saying, that Christ was raised from the dead. For this, in
fact, is just what this Book is: a Demonstration of the
Resurrection:(1)* this being once believed the rest would come in due
course. The subject then and entire scope of this Book, in the main, is
just what I have said. And now let us hear the Preface itself.
"The former treatise have I made, O Theophilus, of
all that Jesus began both to do and to teach." (v. 1.) Why does he put
him in mind of the Gospel? To intimate how strictly he may be depended
upon. For at the outset of the former work he says, "It seemed good to
me also, having had perfect understanding of all things from the very
first, to write unto thee in order." (Luke i. 3.) Neither is he content
with his own testimony-but refers the whole matter to the Apostles.
saying, "Even as they delivered them unto us, which from the beginning
were eyewitnesses and ministers of the word." (Luke, i. 2.) Having then
accredited his account in the former instance, he has no need to put
forth his credentials afresh for this treatise, seeing his disciple has
been once for all satisfied, and by the mention of that former work he
has reminded him of the strict reliance to be placed in him for the
truth. For if a person has shown himself competent and trustworthy to
write of things which he has heard, and moreover has obtained our
confidence, much more will he have a right to our confidence when he
has composed an account, not of things which he has received from
others, but of things which he has seen and heard. For thou didst
receive what relates to Christ; much more wilt thou receive what
concerns the Apostles.
What then, (it may be asked), is it a question only
of history, with which the Holy Spirit has nothing to do? Not so. For,
if "those delivered it unto us, who from the beginning were
eyewitnesses and ministers of 'the word;" then, what he says, is
theirs. And why did he not say, ' As they who were counted worthy of
the Holy Spirit delivered them unto us;' but "Those who were
eyewitnesses?" Because, in matter of belief, the very thing that gives
one a right to be believed, is the having learned from eyewitnesses:
whereas the other appears to foolish persons mere parade and
pretension. And therefore John also speaks thus: "I saw, and bare
record that this is the Son of God." (John. i. 34.) And Christ
expresses Himself in the same way to Nicodemus, while he was dull of
apprehension, "We speak that we do know, and testify that we have seen;
and no one receiveth our witness," (Ib. iii. 11.) Accordingly, He gave
them leave to rest their testimony in many particulars on the fact of
their having seen them, when He said, "And do ye bear witness
concerning Me, because ye have been with Me from the beginning." (John
xv. 27.) The Apostles themselves also often speak in a similar manner;
"We are witnesses, and the Holy Spirit which God hath given to those
that obey Him." (Acts ii. 32); and on a subsequent occasion, Peter,
still giving assurance of the Resurrection, said, "Seeing we did eat
and drink with Him." (Acts x. 41.) For they more readily received the
testimony of persons who had been His companions, because the notion of
the Spirit was as yet very much beyond them. Therefore John also at
that time, in his Gospel, speaking of the blood and water, said, he
himself saw it, making the fact of his having seen it equivalent, for
them, to the highest testimony, although the witness of the Spirit is
more certain than the evidence of sight, but not so with unbelievers.
Now that Luke was a partaker of the Spirit, is abundantly clear, both
from the miracles which even now take place; and from the fact that in
those times even ordinary persons were gifted with the Holy Ghost; and
again from the testimony of Paul, in these words, "Whose praise is in
the Gospel" (2 Cor. viii. 18); and from the appointment to which he was
chosen: for having said this, the Apostle adds, "But also appointed of
the Churches to travel with us with this grace which is administered by
us." *
Now mark how unassuming he is. He does not say, The
former Gospel which I preached, but, "The former treatise have I made;"
accounting the title of Gospel to be too great for him; although it is
on the score
4
of this that the Apostle dignifies him: "Whose praise," he says, "is in
the Gospel." But he himself modestly says, "The former treatise have I
made--O Theophilus, of all that Jesus began both to do and to teach:"
not simply "of all," but from the beginning to the end; "until the
day," he says, "in which He was taken up." And yet John says, that it
was not possible to write all: for "were they written, I suppose," says
he, "that even the world itself could not contain the books written."
(John xxi. 25.) How then does the Evangelist here say, "Of all?" He
does not say "all," but "of all," as much as to say, "in a summary way,
and in the gross;" and "of all that is mainly and pressingly
important." Then he tells us in what sense he says all, when he adds,
"Which Jesus began both to do and to teach;" meaning His miracles and
teaching; and not only so, but implying that His doing was also a
teaching.
But now consider the benevolent and Apostolic
feelings of the writer: that for the sake of a single individual he
took such pains as to write for him an entire Gospel. "That thou
mightest have," he says, "the certainty of those things, wherein thou
hast been instructed." (Luke i. 4.) In truth, he had heard Christ say,
"It is not the will of My Father that one of these little ones should
perish." (Matt. xviii. 14.) And why did he not make one book of it, to
send to one man Theophilus, but has divided it into two subjects? For
clearness, and to give the brother a pause for rest. Besides, the two
treatises are distinct in their subject-matter.
But consider how Christ accredited his words by His
deeds. Thus He saith, "Learn of Me, for I am meek and lowly in heart."
(Ib. xi. 29.) He taught men to be poor,(1)* and exhibited this by His
actions: "For the Son of Man," He says, "hath not where to lay His
head." (Ib. viii. 20.) Again, He charged men to love their enemies; and
He taught the same lesson on the Cross, when He prayed for those who
were crucifying Him. He said, "If any man will sue thee at the law, and
take away thy coat, let him have thy cloak also" (lb. v. 40): now He
not only gave His garments, but even His blood. In this way He bade
others teach. Wherefore Paul also said, "So as ye have us for an
example." (Philip. iii. 17.) For nothing is more frigid than a teacher
who shows his philosophy only in words: this is to act the part not of
a teacher, but of a hypocrite. Therefore the Apostles first taught by
their conduct, and then by their words; nay rather they had no need of
words, when their deeds spoke so loud. Nor is it wrong to speak of
Christ's Passion as action, for in suffering all He performed that
great and wonderful act, by which He destroyed death, and effected all
else that He did for us.
"Until the day in which He was taken up, after that
He, through the Holy Spirit, had given commandments unto the Apostles
whom He had chosen. After He had given commandments through the Spirit"
(v. 2); i.e. they were spiritual words that He spake unto them, nothing
human; either this is the meaning, or, that it was by the Spirit that
He gave them commandments. Do you observe in what low terms he still
speaks of Christ, as in fact Christ had spoken of Himself? "But if I by
the Spirit of God cast out devils" (Matt. xii. 28); for indeed the Holy
Ghost wrought in that Temple. Well, what did He command? "Go ye
therefore," He says, "make disciples of all the nations, baptizing them
into the Name of the Father, and of the Son, and of the Holy Ghost;
teaching them to observe all things whatsoever I have commanded you."
(Ib. xxviii. 19, 20.) A high encomium this for the Apostles; to have
such a charge entrusted to them, I mean, the salvation of the world!
words full of the Spirit! And this the writer hints at in the
expression, "through the Holy Ghost" (and, "the words which I spake
unto you," saith the Lord, "are Spirit") (John vi. 63); thus leading
the hearer on to a desire of learning what the commands were, and
establishing the authority of the Apostles, seeing it is the words of
the Spirit they are about to speak, and the commandments of Christ.
"After He had given commandments," he says, "He was taken up." He does
not say, 'ascended;' he still speaks as concerning a man. It appears
then that He also taught the Disciples after His resurrection, but of
this space of time no one has related to us the whole in detail. St.
John indeed, as also does the present writer, dwells at greater length
on this subject than the others; but none has clearly related every
thing (for they hastened to something else); however, we have learnt
5
these things through the Apostles, for what they heard, that did they
tell. "To whom also He shewed Himself alive." Having first spoken of
the Ascension, he adverts to the Resurrection; for since thou hast been
told that "He was taken up," therefore, test thou shouldest suppose Him
to have been taken up by others(1), he adds, "To whom He shewed Himself
alive." For if He shewed Himself in the greater, surely He did in the
minor circumstance. Seest thou, how casually and un-perceived he drops
by the way the seeds of these great doctrines? *
"Being seen of them during forty days." He was not
always with them now, as He was before the Resurrection. For the writer
does not say "forty days," but, "during forty days." He came, and again
disappeared; by this leading them on to higher conceptions, and no
longer permitting them to stand affected towards Him in the same way as
before, but taking effectual measures to secure both these objects,
that the fact of His Resurrection should be believed, and that He
Himself should be ever after apprehended to be greater than man. At the
same time, these were two opposite things; for in order to the belief
in His Resurrection, much was to be. done of a human character, and for
the other: object, just the reverse. Nevertheless, both results have
been effected, each when the fitting time arrived.
But why did He appear not to all, but to the
Apostles only? Because to the many it would have seemed a mere
apparition, inasmuch as they understood not the secret of the mystery
For if the disciples themselves were at first incredulous and were
troubled, and needed the evidence of actual touch with the hand, and of
His eating with them, how would it have fared in all likelihood with
the multitude? For this reason therefore by the miracles [wrought by
the Apostles] He renders the evidence of His Resurrection unequivocal,
so that not only the men of those times--this is what would come of the
ocular proof--but also all men thereafter, should be certain of the
fact, that He was risen. Upon this ground also we argue with
unbelievers. For if He did not rise again, but remains dead, how did
the Apostles perform miracles in His name? But they did not, say you,
perform miracles? How then was our religion
<greek>eqnos</greek> instituted? For this certainly they
will not controvert nor impugn what we see with our eyes: so that when
they say that no miracles took place, they inflict a worse stab(2) upon
themselves. For this would be the greatest of miracles, that without
any miracles, the whole world should have eagerly come to be taken in
the nets of twelve poor and illiterate men. For not by wealth of money,
not by wisdom of words, not by any thing else of this kind, did the
fishermen prevail; so that objectors must even against their will
acknowledge that there was in these men a Divine power, for no human
strength could ever possibly effect such great results. For this He
then remained forty days on earth, furnishing in this length of time
the sure evidence of their seeing Him in His own proper Person, that
they might not suppose that what they saw was a phantom. And not
content with this, He added also the evidence of eating with them at
their board: as to signify this, the writer adds, "And being at, table
a with them, He commanded."* (v. 4.) And this circumstance the Apostles
themselves always put forth as an fallible token of the Resurrection;
as where they say," Who did eat and drink with Him." (Acts x,-41.)
And what did He, when appearing unto them those
forty days? Why, He conversed with them, says the writer, "concerning
the kingdom of God." (v. 3.) For, since the disciples both had been
distressed and troubled at the things which already had taken place,
and were about to go forth to encounter great difficulties, He
recovered them by His discourses concerning the future. "He commanded
them that they should not depart from Jerusalem, but wait for the
promise of the Father." (v. 4.) First, He led them out to Galilee,
afraid and trembling, in order that they might listen to His words in
security. After-
6
wards, when they had heard, and had passed forty days with Him, "He
commanded them that they should not depart from Jerusalem." Wherefore?
Just as when soldiers are to charge a multitude, no one thinks of
letting them issue forth until they have armed themselves, or as horses
are not suffered to start from the barriers until they have got their
charioteer; so Christ did not suffer these to appear in the field
before the descent of the Spirit, that they might not be in a condition
to be easily defeated and taken captive by the many. Nor was this the
only reason, but also there were many in Jerusalem who should believe.
And then again that it might not be said, that leaving their own
acquaintance, they had gone to make a parade among strangers, therefore
among those very men who had put Christ to death do they exhibit the
proofs of His Resurrection, among those who had crucified and buried
Him, in the very town in which the iniquitous deed had been
perpetrated; thereby stopping the mouths of all foreign objectors. For
when those even .who had crucified Him appear as believers, clearly
this proved both the fact of the crucifixion and the iniquity of the
deed, and afforded a mighty evidence of the Resurrection. Furthermore,
lest the Apostles should say, How shall it be possible for us to live
among wicked and bloody men, they so many in number, we so few and
contemptible, observe how He does away their fear and distress, by
these words, "But wait for the promise of the Father, which ye have
heard of Me." (v. 4.) You will say, When had they heard this? When He
said, "It is expedient for you that I go away; for if I go not away,
the Comforter will not come unto you." (John xvi. 7.) And again, "I
will pray the Father, and He shall send you another Comforter, that He
may abide with you." (ib. xiv. 16.)
But why did the Holy Ghost come to them, not while
Christ was present, nor even immediately after his departure, but,
whereas Christ ascended on the fortieth day, the Spirit descended "when
the day of Pentecost," that is, the fiftieth, "was fully come?" (Acts
ii. 1.) And how was it, if the Spirit had not yet come, that He said,
"Receive ye the Holy Ghost?" (John xx. 22.) In order to render them
capable and meet for the reception of Him. For if Daniel fainted at the
sight of an Angel (Dan. viii. 17), much more would these when about to
receive so great a grace. Either this then is to be said, or else that
Christ spoke of what was to come, as if come already; as when He said,
"Tread ye upon serpents and scorpions, and over all the power of the
devil." (Luke x. 19.) But why had the Holy Ghost not yet come? It was
fit that they should first be brought to have a longing desire for that
event, and so receive the grace. For this reason Christ Himself
departed, and then the Spirit descended. For had He Himself been there,
they would not have expected the Spirit so earnestly as they did. On
this account neither did He come immediately after Christ's Ascension,
but after eight or nine days. It is the same with us also; for our
desires towards God are then most raised, when we stand in need:
Accordingly, John chose that time to send his disciples to Christ when
they were likely.to feel their need of Jesus, during his own
imprisonment. Besides, it was fit that our nature should be seen in
heaven, and that the reconciliation should be perfected, and then the
Spirit should come, and the joy should be unalloyed. For, if the Spirit
being already come, Christ had then departed, and the Spirit remained;
the consolation would not have been so great as it was. For in fact
they clung to Him, and could not bear to part with Him; wherefore also
to comfort them He said, "It is expedient for you that I go away."
(John xvi. 7.) On this account He also waits during those intermediate
days, that they might first despond for awhile, and be made, as I said,
to feel their need of Him. and then reap a full and unalloyed delight.
But if the Spirit were inferior to the Son, the consolation would not
have been adequate; and how could He have said, "It is expedient for
you?" For this reason the greater matters of teaching were reserved for
the Spirit, that the disciples might not imagine Him inferior.
Consider also how necessary He made it for them to
abide m Jerusalem, by promising that the Spirit should be granted them.
For lest they should again flee away after His Ascension, by this
expectation, as by a bond, He keeps them to that spot. But having said,
"Wait for the promise of the Father, which ye have heard of Me," He
then adds, "For John truly baptized with water, but ye shall be
baptized with the Holy Ghost not many days hence." (v. 4, 5.) For now
indeed He gives them to see the difference there was betwixt Him and
John, plainly, and not as heretofore in obscure hints; for in fact He
had spoken very obscurely, when He said, "Notwithstanding, he that is
least in the kingdom of heaven is greater than he:" but now He says
plainly, "John baptized with water, but ye shall be baptized with the
Holy Ghost." (Matt. xi. 11.) And he no longer uses the testimony, but
merely adverts to the person of John, reminding the disciples of what
he had said, and
7
shows them that they are now become greater than John; seeing they too
are to baptize with the Spirit. Again, He did not say, I baptize you
with the Holy Ghost, but, "Ye shall be baptized:" teaching us humility.
For this was plain enough from the testimony of John,
that it was Christ Himself Who should baptize: "He it is that
shall baptize you with the Holy Ghost and with fire" (Luke iii. 16.);
wherefore also He made mention of John.(1)
The Gospels, then, are a history of what Christ did
and said; but the Acts, of what that "other Comforter" said and did.
Not but that the Spirit did many things in the Gospels also; even as
Christ here in the Acts still works in men as He did in the Gospels
only then the Spirit wrought through the Temple, now through the
Apostles: then, He came into the Virgin's womb, and fashioned the
Temple; now, into Apostolic souls: then in the likeness of a dove; now,
in the likeness of fire. And wherefore? Showing there the gentleness of
the Lord, but here His taking vengeance also, He now puts them in mind
of the judgment likewise. For, when need was to forgive, need was there
of much gentleness; but now we have obtained the gift, it is henceforth
a time for judgment and examination.
But why does Christ say, "Ye shall be baptized,"
when in fact there was no water in the upper room? Because the more
essential part of Baptism is the Spirit, through Whom indeed the water
has its operation; in the same manner our Lord also is said to be
anointed, not that He had ever been anointed with oil, but because He
had received the Spirit. Besides, we do in fact find them receiving a
baptism with water [and a baptism with the Spirit], and these at
different moments. In our case both take place under one act, but then
they were divided. For in the beginning they were baptized by John;
since, if harlots and publicans went to that baptism, much rather would
they who thereafter were to be baptized by the Holy Ghost. Then, that
the Apostles might not say, that they were always having it held out to
them in promises (John xiv. 15, 16), (for indeed Christ had already
discoursed much to them concerning the Spirit, that they should not
imagine It to be an impersonal Energy or Operation,
<greek>energeian</greek>
<greek>anupostaton</greek> that they might not say this,
then, He adds, "not many days hence." And He did not explain when, that
they might always watch: but, that it would soon take place, He told,
them, that they might not faint; yet the exact time He refrained from
adding, that they might always be vigilant. Nor does He assure them by
this alone; I mean, by the shortness of the time, but withal by saying,
"The promise which ye have heard of Me." For this is not, saith He, the
only time I have told you, but already I have promised what I shall
certainly perform. What wonder then that He does not signify the day of
the final consummation, when this day which was so near He did not
choose to reveal? And with good reason; to the end they may be ever
wakeful, and in a state of expectation and earnest heed.
For it cannot, it cannot be, that a man should enjoy
the benefit of grace except he watch. Seest thou not what Elias saith
to his disciple? "If thou see me when I am taken up" (2 Kings ii. 10),
this that thou askest shall be done for thee. Christ also was ever wont
to say unto those that came unto Him, "Believest thou?" For if we be
not appropriated and made over to the thing given,(2) neither do we
greatly feel the benefit. So it was also in the case of Paul; grace did
not come to him immediately, but three days intervened, during which he
was blind; purified the while, and prepared by fear. For as those who
dye the purple first season with other ingredients the cloth that is to
receive the dye, that the bloom may not be fleeting'(3) so in this
instance God first takes order that the soul shall be thoroughly in
earnest, and then pours forth His grace. On this account also, neither
did He immediately send the Spirit, but on the fiftieth day. Now if any
one ask, why we also do not baptize at that season of Pentecost? we may
answer, that grace is the same now as then;(4) but the mind becomes
more elevated now, by being prepared through fasting. And the season
too of Pentecost furnishes a not unlikely reason. What may that be? Our
fathers held Bap-
8
tism to be just the proper curb upon evil concupiscence, and a powerful
lesson for teaching to be sober-minded even in a time of delights.
As if then we were banquetting with Christ Himself,
and partaking of His table, let us do nothing at random, but let us
pass our time in fastings, and prayers, and much sobriety of mind, For
if a man who is destined to enter upon some temporal government,
prepares himself all his life long, and that he may obtain some
dignity, lays out his money, spends his time, and submits to endless
troubles what shall we deserve, who draw near to the kingdom of heaven
with such negligence, and both show no earnestness before we have
received, and after having received are again negligent? Nay, this is
the very reason why we are negligent after having received, that we did
not watch before we had received. Therefore many, after they have
received, immediately have returned to their former vomit, and have
become more wicked, and drawn upon themselves a more severe punishment;
when having been delivered from their former sins, herein they have
more grievously provoked the Judge, that having been delivered from so
great a disease, still they did not learn sobriety, but that has
happened unto them, which Christ threatened to the paralytic man,
saying, "Behold thou art made whole: sin no more, lest a worse thing
come unto thee" (John v. 14): and which He also predicted of the Jews,
that "the last state shall be worse than the first." (Matt. xii. 45.)
For if, saith He, showing that by their ingratitude they should bring
upon them the worst of evils, "if I had not come, and spoken unto them,
they had not had sin" (John xv, 22); so that the guilt of sins
committed after these benefits is doubled and quadrupled, in that,
after the honour put upon us, we show ourselves ungrateful and wicked.
And the Layer of Baptism helps not a whir to procure for us a milder
punishment. And consider: a man has gotten grievous sins by committing
murder or adultery, or some other crime: these were remitted through
Baptism. For there is no sin, no impiety, which does not yield and give
place to this gift; for the Grace is Divine. A man has again committed
adultery and murder; the former adultery is indeed done away, the
murder forgiven, and not brought up again to his charge, "for the gifts
and calling of God are without repentance" (Rom. xi. 29); but for those
committed after Baptism he suffers a punishment as great as he
would if both the former sins were brought up again, and many
worse than these. For the guilt is no longer simply equal, but doubled
and tripled.* Look: in proof that the penalty of these sins is greater,
hear what St. Paul says: "He that despised Moses' law died without
mercy, under two or three witnesses: of how much sorer punishment,
suppose ye, shall he be thought worthy, who hath trodden under foot the
Son of God, and hath counted the blood of the covenant an unholy thing,
and hath done despite unto the Spirit of grace?" (Heb. x. 28, 29.)
Perhaps we have now deterred many from receiving
baptism. Not however with this intention have we so spoken, but on
purpose that having received it, they may continue in temperance and
much moderation. 'But I am afraid,' says one. If thou wert afraid, thou
wouldest have received and guarded it. 'Nay,' saith he, 'but this is
the very reason why I do not receive it,--that I am frightened.' And
art thou not afraid to depart thus? 'God is merciful,' saith he.
Receive baptism then, because He is merciful and ready to help. But
thou, where to be in earnest is the thing required, dost not allege
this mercifulness; thou thinkest of this only where thou hast a mind to
do so. And yet that was the time to resort to God's mercy, and we shall
then be surest of obtaining it, when we do our part. For he that has
cast the whole matter upon God, and, after his baptism, sins, as being
man it is likely, he may, and repents, shall obtain mercy; whereas he
that prevaricates with God's mercy, and departs this life with no
portion in that grace, shall have his punishment without a word to be
said for him. 'But how if he depart,' say you, 'after having had the
grace vouchsafed to him?' He will depart empty again of all good
works.(1) For it is impossible, yes, it is in my opinion impossible,
that the man who upon such hopes dallied with baptism should have
effected ought generous and good. And why
9
dost thou harbor such fear, and presume upon the uncertain chance of
the future? Why not convert this fear into labor and earnestness, and
thou shalt be great and admirable? Which is best, to fear or to labor?
Suppose some one to have placed thee, having nothing to do, in a
tottering house, saying, Look for the decaying roof to fall upon thy
head: for perhaps it will fall perhaps not; but if thou hadst rather it
should not, then work and inhabit the more secure apartment: which
wouldest thou have rather chosen, that idle condition accompanied with
fear, or this labor with confidence? Why then, act now in the same way.
For the uncertain future is like a decayed house, ever threatening to
fall; but this work, laborious though it be, ensures safety.
Now God forbid that it should happen to us to fall
into so great straits as to sin after baptism. However, even if aught
such should happen, God is merciful, and has given us many ways of
obtaining remission even after this. But just as those who sin after
baptism are punished for this reason more severely than the
Catechumens, so again, those who know that there are medicines in
repentance, and yet will not make use of them, will undergo a more
grievous chastisement. For by how much the mercy of God is enlarged, by
so much does the punishment increase, if we do not duly profit by that
mercy. What sayest thou, O man? When thou wast full of such grievous
evils, and given over, suddenly thou becamest a friend, and wast
exalted to the highest honor, not by labors of thine own, but by the
gift of God: thou didst again return to thy former misconduct; and
though thou didst deserve to be sorely punished, nevertheless, God did
not turn away, but gave unnumbered opportunities of salvation, whereby
thou mayest yet become a friend: yet for all this, thou hast not the
will to labor. What forgiveness canst thou deserve henceforth? Will not
the Gentiles with good reason deride thee as a worthless drone? For if
there be power in that doctrine of yours, say they, what means this
multitude of uninitiated persons? If the mysteries be excellent and
desirable, let none receive baptism at his last gasp. For that is not
the time for giving of mysteries but for making of wills; the time for
mysteries is in health of mind and soundness of soul. For, if a man
would not prefer to make his will in such a condition; and if he does
so make it, he gives a handle for subsequent litigation (and this is
the reason why testators premise these words: "Alive, in my senses, and
in health, I make this disposal of my property:"), how should it be
possible for a person who is no longer master of his senses to go
through the right course of preparation for the sacred mysteries?(1)
For if in the affairs of this life, the laws of the world would not
permit a man who was not perfectly sound in mind to make a will,
although it be in his own affairs that he would lay down the law; how,
when thou art receiving instruction concerning the kingdom of heaven,
and the unspeakable riches of that world, shall it be possible for thee
to learn all clearly, when very likely too thou art beside thyself
through the violence of thy malady? And when wilt thou say those
words(2) to Christ, in the act of being buried with Him when at the
point to depart hence? For indeed both by works and by words must we
show our good will towards Him. (Rom. vi. 4.) Now what thou art doing
is all one, as if a man should want to be enlisted as a soldier, when
the war is just about to break up; or to strip for the contest in the
arena, just when the spectators have risen from their seats. For thou
hast thine arms given thee, not that thou shouldest straightway depart
hence, but that being equipped therewith, thou mayest raise a trophy
over the enemy. Let no one think that it is out of season to discourse
on this subject, because it is not Lent now. Nay, this it is that vexes
me, that ye look to a set time in such matters. Whereas that Eunuch,
barbarian as he was and on a journey, yea on the very highway, he did
not seek for a set time (Acts viii. 27); no, nor the jailer, though he
was in the midst of a set of prisoners, and the teacher he saw before
him was a man scourged and in chains, and whom he was still to have in
his custody. (ib. xvi. 29.) But here, not being inmates of a jail, nor
out on a journey, many are putting off their baptism even to their last
breath.
Now if thou still questionest that Christ is God,
stand away from the Church: be not here, even as a hearer of the Divine
Word, and as one of the catechumens:(3) but if thou art sure of this,
and knowest clearly this truth,
10
why delay? Why shrink back and hesitate? For fear, say you, lest I
should sin. But dost thou not fear what is worse, to depart for the
next world with such a heavy burden? For it is not equally excusable,
not to have gotten a grace set before you, and to have failed in
attempting to live uprightly. If thou be called to account, Why didst
thou not come for it? what wilt thou answer? In the other case thou
mayest allege the burden of thy passions, and the difficulty of a
virtuous life: but nothing of the kind here. For here is grace, freely
conveying liberty. But thou fearest lest thou shouldest sin? Let this
be thy language after Baptism: and then entertain this fear, in order
to hold fast the liberty thou hast received; not now, to prevent thy
receiving such a gift. Whereas now thou art wary before baptism, and
negligent after it. But thou art waiting for Lent: and why? Has that
season any advantage? Nay, it was not at the Passover that the Apostles
received(1) the grace, but at another season; and then three thousand
(Luke says,)and five thousand were baptized: (ch. ii. 41; iv. 4, and
ch. x.) and again Cornelius. Let us then not wait for a set time, lest
by hesitating and putting off we depart empty, and destitute of so
great gifts. What do you suppose is my anguish when I hear that any
person has been taken away unbaptized, while I reflect upon the
intolerable punishments of that life, the inexorable doom! Again, how I
am grieved to behold others drawing near to their last gasp, and not
brought to their right mind even then. Hence too it is that scenes take
place quite unworthy of this gift. For whereas there ought to be
joy, and dancing, and exultation, and wearing of garlands, when another
is christened; the wife of the sick man has no sooner heard that the
physician has ordered this, than she is overcome with grief, as if it
were some dire calamity; she sets up the greatest lamentation, and
nothing is heard all over the house but crying and wailing, just as it
is when condemned criminals are led away to their doom. The sick man
again is then more sorely grieved; and if he recovers from his illness,
is as vexed as if some great harm had been done to him. For since he
had not been prepared for a virtuous life, he has no heart for the
conflicts which are to follow, and shrinks at the thought of them. Do
you see what devices the devil contrives, what shame, what ridicule?
Let us rid ourselves of this disgrace; let us live as Christ has
enjoined. He gave us Baptism, not that we should receive and depart,
but that we should show the fruits of it in our after life. How can one
say to him who is departing and broken down, Bear fruit? Hast thou not
heard that "the fruit of the Spirit is love, joy, peace?" (Gal. v. 22.)
How comes it then that the very contrary takes place here? For the wife
stands there mourning, when she ought to rejoice; the children weeping,
when they ought to be glad together; the sick man himself lies there in
darkness, and surrounded by noise and tumult, when he ought to be
keeping high festival; full of exceeding despondency at the thought of
leaving his children orphans, his wife a widow, his house desolate. Is
this a state in which to draw near unto mysteries? answer me; is this a
state in which to approach the sacred table?(2) Are such scenes to be
tolerated? Should the Emperor send letters and release the prisoners in
the jails, there is joy and gladness: God sends down the Holy Ghost
from Heaven to remit not arrears of money, but a whole mass of sins,
and do ye all bewail and lament? Why, how grossly unsuitable is this!
Not to mention that sometimes it is upon the dead that the water has
been poured, and holy mysteries flung upon the ground. However, not we
are to blame for this, but men who are so perverse. I exhort you then
to leave all, and turn and draw near to Baptism with all alacrity, that
having given proof of great earnestness at this present time, we may
obtain confidence for that which is to come; whereunto that we may
attain, may it be granted unto us all by the grace and mercy of our
Lord Jesus Christ, to Whom be glory and power for ever and ever. Amen.
11
HOMILY II.
ACTS 1. 6.
"When they therefore were come together, they asked of Him, saying,
Lord, wilt Thou at this time restore again the kingdom to Israel? "
WHEN the disciples intend to ask anything, they
approach Him together, that by dint of numbers they may abash Him
into compliance. They well knew that in what He had said
previously, "Of that day knoweth no man" (Matt. xxiv. 36), He had
merely declined telling them: therefore they again drew near, and put
the question. They would not have put it had they been truly satisfied
with that answer. For having heard that they were about to receive the
Holy Ghost, they, as being now worthy of instruction, desired to learn.
Also they were quite ready for freedom: for they had no mind to address
themselves to danger; what they wished was to breathe freely again; for
they were no light matters that had happened to them, but the utmost
peril had impended over them. And without saying any thing to Him of
the Holy Ghost, they put this question: "Lord, wilt Thou at this time
restore the kingdom to Israel?" They did not ask, when? but whether "at
this time." So eager were they for that day. Indeed, to me it appears
that they had not any clear notion of the nature of that kingdom; for
the Spirit had not yet instructed them.* And they do not say, When
shall these things be? but they approach Him with greater honour,
saying, "Wilt Thou at this time restore again the kingdom," as being
now already fallen. For there they were still affected towards sensible
objects, seeing they were not vet become better than those who were
before them; here they have henceforth high conceptions concerning
Christ. Since then their minds are elevated, He also speaks to them in
a higher strain. For He no longer tells them, "Of that day not even the
Son of Man knoweth" (Mark xiii. 32); but He says, "It is not for you to
know the times or the seasons which the Father hath put in His own
power" (Acts i. 7.) Ye ask things greater than your capacity, He would
say. And yet even now they learned things that were much greater than
this. And that you may see that this is strictly the case, look how
many things I shall enumerate. What, I pray you, was greater than their
having learned what they did learn? Thus, they learned that there is a
Son of God, and that God has a Son equal with Himself in dignity (John
v. 17--20); they learned that there will be a resurrection (Matt. xvii.
9); that when He ascended He sat on the right hand of God (Luke xxii.
69); and what is still more stupendous, that Flesh is seated in heaven,
and adored by Angels, and that He will come again (Mark xvi. 19); they
learned what is to take place in the judgment (Matt. xvi. 27); learned
that they shall then sit and judge the twelve tribes of Israel (Luke
xxi. 27); learned that the Jews would be cast out, and in their stead
the Gentiles should come in (Matt. xix. 28). For, tell me, which is
greater? to learn that a person will reign, or to learn the time when?
(Luke xxi. 24). Paul learned "things which it is not lawful for a man
to utter" (2 Cor. xii. 4); things that were before the world was made,
he learned them all. Which is the more difficult, the beginning or the
end? Clearly to learn the beginning. This, Moses learned, and the time
when, and how long ago: and he enumerates the years. And(1) the wise
Solomon saith, "I will make mention of things from the beginning of the
world." And that the time is at hand, they do know: as Paul saith, "The
Lord is at hand, be careful for nothing." (Phil. iv. 5). These things
they knew not [then], and yet He mentions many signs (Matt. ch. xxiv).
But, as He has just said, "Not many days hence," wishing them to be
vigilant, and did not openly declare the precise moment, so is it here
also. However, it is not about the general Consummation that they now
ask Him, but, "Wilt Thou at this time," say they, "restore the
kingdom to Israel?" And not even this did He re-
12
veal to them. They also asked this [about the end of the world] before:
and as on that occasion He answered by leading them away from thinking
that their deliverance was near and, on the contrary, cast them into
the midst of perils, so likewise on this occasion but more mildly. For,
that they may not imagine themselves to be wronged, and these things to
be mere pretences, hear what He says: He immediately gives them that at
which they rejoiced: for He adds: "But ye shall receive power, after
that the Holy Ghost is come upon you; and ye shall be witnesses unto Me
both in Jerusalem, and in all Judea, and in Samaria, and unto the
uttermost part of the earth." (Acts i. 8.) Then, that they may make no
more enquiries, straightway He was received up. Thus, just as on the
former occasion He had darkened their minds by awe, and by saying, "I
know not;" here also He does so by being taken up. For great was their
eagerness on the subject, and they would not have desisted; and yet it
was very necessary that they should not learn this. For tell me,(1)
which do the Gentiles most disbelieve? that there will be a
consummation of the world, or that God is become man, and issued from
the Virgin?(2) But I am ashamed of dwelling on this point, as if it
were about some difficult matter. Then again, that the disciples might
not say, Why dost thou leave the matter in suspense? He adds, "Which
the Father hath put in His own power." And yet He declared the Father's
power and His to be one: as in the saying, "For as the Father raiseth
up the dead and quickeneth them, even so the Son quickeneth whom He
will." (John v. 21.) If where need is to work, Thou actest with the
same power as the Father; where it behooves to know, dost Thou not know
with the same power? Yet certainly to raise up the dead is much greater
than to learn the day. If the greater be with power, much more the
other.
But just as when we see a child crying, and
pertinaciously wishing to get something from us that is not expedient
for him, we hide the thing, and show him our empty hands, and say,
"See, we have it not:" the like has Christ here done with the Apostles.
But as the child, even when we show a him [our empty hands], persists
with his crying, conscious he has been deceived, and then we leave him,
and depart, saying, "Such an one calls me:" and we give him something
else instead, in order to divert him from his desire, telling him it is
a much liner thing than the other, and then hasten away; in like manner
Christ acted.* The disciples asked to have something, and He said
He had it not. And on the first occasion he frightened them. Then again
they asked to have it now: He said He had it not; and He did not
frighten them now, but after having shown(4) [the empty hands], He has
done this, and gives them a plausible reason:(6) "Which the Father,"
He says, "hath put in his own power." What? Thou not know the
things of the Father! Thou knowest Him, and not what belongs to Him!
And yet Thou hast said, "None knoweth the Father but the Son" (Luke x.
25); and, "The Spirit searcheth all things, yea, the deep things of
God" (1 Cor. ii. 10); and Thou not know this! But they feared to ask
Him again, test they should hear Him say, "Are ye also without
understanding?" (Matt. xv. 26.) For they feared Him now much more than
before. "But ye shall receive power, after that the Holy Ghost is come
upon you." As in the former instance He had not answered their question
(for it is the part of a teacher to teach not what the disciple
chooses, but what is expedient for him to learn), so in this, He tells
them beforehand, for this reason, what they ought to know, that they
may not be troubled. In truth, they were yet weak. But to inspire them
with confidence, He raised up their souls, and concealed what was
grievous.
13
Since he was about to leave them very shortly, therefore in this
discourse He says nothing painful. But how? He extols as great the
things which would be painful: all but saying," 'Fear not': for ye
shall receive power, after that the Holy Ghost is come upon you; and ye
shall be witnesses unto Me both in Jerusalem, and in all Judea, and in
Samaria." For since he had said, "Go not into the way of the Gentiles,
and into any city of the Samaritans enter ye not" (Matt. x. 5), what
there He left unsaid, He here adds "And to the uttermost part of the
earth;" and having spoken this, which was more fearful than all the
rest, then that they may not again question Him, He held His peace.
"And having this said, while they beheld, He was taken up; and a cloud
received Him out of their sight" (v. 9). Seest thou that they did
preach and fulfil the Gospel? For great was the gift He had bestowed on
them. In the very place, He says, where ye are afraid, that is, in
Jerusalem, there preach ye first, and afterwards unto the uttermost
part of the earth. Then for assurance of what He had said, "While they
beheld, He was taken up." Not "while they beheld" did He rise from the
dead, but "while they beheld, He was taken up." Inasmuch, however, as
the sight of their eyes even here was not all-sufficient; for in the
Resurrection they saw the end, but not the beginning, and in the
Ascension they saw the beginning, but not the end: because in the
former it had been superfluous to have seen the beginning, the Lord
Himself Who spake these things being present, and the sepulchre showing
clearly that He is not there; but in the latter, they needed to be
informed of the sequel by word of others: inasmuch then as their eyes
do not suffice to show them the height above, nor to inform them
whether He is actually gone up into heaven, or only seemingly into
heaven, see then what follows. That it was Jesus Himself they knew from
the fact that He had been conversing with them (for had they seen only
from a distance, they could not have recognized Him by sight),(1) but
that He is taken up into Heaven the Angels themselves inform them.
Observe how it is ordered, that not all is done by the Spirit, but the
eyes also do their part. But why did "a cloud receive Him?" This too
was a sure sign that He went up to Heaven. Not fire, as in the case of
Elijah, nor fiery chariot but "a cloud received Him;" which was a
symbol of Heaven, as the Prophet says;(2) "Who maketh the clouds His
chariot" (Ps. civ. 3); it is of the Father Himself that this is said.
Therefore he says, "on a cloud;" in the symbol, he would say, of the
Divine power, for no other Power is seen to appear on a cloud. For hear
again what another Prophet says: "The Lord sitteth upon a light cloud"
(Is. xix. 1). For(3) it was while they were listening with great
attention to what He was saying, and this in answer to a very
interesting question, and with their minds fully aroused and quite
awake, that this thing took place. Also on the mount [Sinai] the cloud
was because of Him: since Moses also entered into the darkness, but the
cloud there was not because of Moses. And He did not merely say, "I
go," lest they should again grieve, but He said, "I send the Spirit"
John xvi. 5, 7); and that He was going away into heaven they saw with
their eyes. O what a sight they were granted! "And while they looked
stedfastly," it is said, "toward heaven, as he went up, behold, two men
stood by them in white apparel; which also said, Ye men of Galilee, why
stand ye gazing up into heaven? This same Jesus, which is g taken up
from you into heaven"--they used the expression "This" demonstratively,
saying, "this Jesus, which is taken up from you into heaven, shall
thus"--demonstratively, "in this way"--"come in like manner as ye have
seen Him going into heaven." (v. 10, 11.) Again, the outward appearance
is cheering ["in white apparel"]. They were Angels, in the form of men.
And they say, "Ye men of Galilee:" they showed themselves to be trusted
by the disciples, by saying, "Ye men of Galilee." For this was the
meaning: else, what needed they to be told of their country, who knew
it well enough? By their appearance also they attracted their regard,
and shewed that they were from heaven. But wherefore does not Christ
Himself tell them these things, instead of the Angels? He had
beforehand told them all things; [" What if ye shall see the Son of
Man] going up where He was before?" (John vi. 62).
Moreover the Angels did not say, 'whom you have seen
taken up,' but, "going into heaven:" ascension is the word, not assump-
14
tion; the expression "taken up," (1) belongs to the flesh. For the same
reason they say, "He which is taken up from you shall thus come," not,
"shall be sent," but, "shall come. He that ascended, the same is he
also that descended" (Eph. iv. 10). So again the expression, "a cloud
received Him:" for He Himself mounted upon the cloud. Of the
expressions, some are adapted to the conceptions of the disciples, some
agreeable with the Divine Majesty. Now, as they behold, their
conceptions are elevated: He has given them no slight hint of the
nature of His second coming. For this, "Shall thus come," means, with
the body; which thing they desired to hear; and, that he shall come
again to judgment "thus" upon a cloud. "And, behold, two men stood by
them." Why is it said, "men?" Because they had fashioned themselves
completely as such, that the beholders might not be overpowered. "Which
also said:" their words moreover were calculated for soothing: "Why
stand ye gazing up into heaven?" They would not let them any longer
wait there for Him. Here again, these tell what is greater, and leave
the less unsaid. That "He will thus come," they say, and that "ye must
look for Him from heaven." For the rest, they called them off from that
spectacle to their saying, that they might not, because they could not
see Him, imagine that He was not ascended, but even while they are
conversing, would be present ere they were aware. For if they said on a
former occasion, "Whither goest Thou?" (John xiii. 36) much more would
they have said it now.(2)
"Wilt Thou at this time," say they, "restore the
kingdom to Israel?" (Recapitulation). They so well knew his mildness,
that after His Passion also they ask Him, "Wilt thou restore?" And yet
He had before said to them, "Ye shall hear of wars and rumors of wars,
but the end is not yet," nor shall Jerusalem be taken. But now they ask
Him about the kingdom, not about the end. And besides, He does not
speak at great length with them after the Resurrection. They address
then this question, as thinking that they themselves would be in high
honor, if this should come to pass. But He (for as touching this
restoration, that it was not to be, He did not openly declare; for what
needed they to learn this? hence they do not again ask, "What is the
sign of Thy coming, and of the end of the world?" for they are afraid
to say that: but, "Wilt Thou restore the kingdom to Israel?" for they
thought there was such a kingdom), but He, I say, both in parables had
shown that the time was not near, and here where they asked, and
He answered thereto, "Ye shall receive power," says He, "when the Holy
Ghost is come upon you. Is come upon you," not, "is sent," [to shew the
Spirit's coequal Majesty. How then darest thou, O opponent of the
Spirit, to call Him a creature(3)?]. "And ye shall be witnesses to Me."
He hinted at the Ascension. ["And when he had spoken these things.(4)]
Which they had heard before, and He now reminds them of. ["He was taken
up."] Already it has been shown, that He went up into heaven. ["And a
cloud, etc."] "Clouds and darkness are under His feet," (Ps. xviii. 9;
xcvii. 2) saith the Scripture: for this is declared by the
expression, "And a cloud received Him:" the Lord of heaven, it means.
For as a king is shown by the royal chariot, so was the royal chariot
sent for Him. ["Behold, two men, etc.] That they may vent no sorrowful
exclamations, and that it might not be with them as it was with Elisha,
(2 Kings ii. 12) who, when his master was taken up, rent his mantle.
And what say they? "This Jesus, which is taken up from you into heaven,
shall thus come." And, "Behold, two men stood by them." (Matt. xviii.
16.) With good reason: for "in the mouth of two witnesses shall every
word be established" (Deut. xvii. 6): and these utter the same things.
And it is said, that they were "in white apparel." In the same manner
as they had already seen an Angel at the sepulchre, who had even told
them their own thoughts; so here also an Angel is the preacher of His
Ascension; although indeed the Prophets had frequently foretold it, as
well as the Resurrection.(5)
15
Everywhere it is Angels as at the Nativity, "for that
which is conceived in her," saith one, "is by the Holy Ghost" (Matt. i.
20): and again to Mary, "Fear not, Mary." (Luke i. 30.) And at the
Resurrection: "He is not here; He is risen, and goeth before you." (ib.
xxiv. 6.) "Come, and see!" (Matt. xxviii. 6.) And at the Second Coming.
For that they may not be utterly in amaze, therefore it is added,
"Shall thus come." (ib. xxv. 31.) They recover their breath a little;
if indeed He shall come again, if also thus come, and not be
unapproachable! And that expression also, that it is "from them" He is
taken up, is not idly added.(1) And of the Resurrection indeed Christ
Himself bears witness (because of all things this is, next to the
Nativity, nay even above the Nativity, the most wonderful: His raising
Himself to life again): for, "Destroy," He says, "this Temple, and in
three days I(2) will raise it up." (John ii. 19.) "Shall thus come,"
say they. If any therefore desires to see Christ; if any grieves that
he has not seen Him: having this heard, let him show forth an admirable
life, and certainly he shall see Him, and shall not be disappointed.
For Christ will come with greater glory, though "thus," in this manner,
with a body(*); and much more wondrous will it be,to see Him descending
from heaven.But for what He will come, they do not add.
["Shall thus come," etc.] This is a confirmation of the
Resurrection; for if he was taken up with a body, much rather must He
have risen again with a body. Where are those who disbelieve the
Resurrection? Who are they, I pray? Are they Gentiles, or Christians?
for I am ignorant. But no, I know well: they are Gentiles, who also
disbelieve the work of Creation. For the two denials go together: the
denial that God creates any thing from nothing, and the denial that He
raises up what has been buried. But then, being ashamed to be thought
such as "know not the power of God" (Matt. xxii. 29), that we may not
impute this to them, they allege: We do not say it with this meaning,
but because there is no need of the body. Truly it may be seasonably
said, "The fool will speak foolishness." (Is. xxxii. 6.) Are you not
ashamed not to grant, that God can create from nothing? If he creates
from matter already existing, wherein does He differ from men? But
whence, you demand, are evils? Though you should not know whence, ought
you for that to introduce another evil in the knowledge of evils?
Hereupon two absurdities follow. For if you do not grant, that from
things which are not, God made the things which are, much more shall
you be ignorant whence are evils: and then, again, you introduce
another evil, the affirming that Evil (<greek>thn</greek>
<greek>kakian</greek>) is uncreated. Consider now what a
thing it is, when you wish to find the source of evils, to be both
ignorant of it, and to add another to it. Search after the origin of
evils, and do not blaspheme God. And how do I blaspheme? says he. When
you make out that evils have a power equal to God's; a power uncreated.
For, observe what Paul says; "For the invisible things of Him from the
creation of the world are clearly seen, being understood by the things
that are made." (Rom. i. 20.) But the devil would have both to be of
matter, that there may be nothing left from which we may come to the
knowledge of God. For tell me, whether is harder: to(3) take that which
is by nature evil (if indeed there be ought such; for I speak
upon your principles, since there is no such thing as evil by nature),
and make it either good, or even coefficent of good? or, to make of
nothing? Whether is easier (I speak of quality); to induce the
non-existent quality; or to take the existing quality, and change it
into its contrary? where them is no house, to make the house; or where
it is utterly destroyed, to make it identically exist again? Why, as
this is impossible, so is that: to make a thing into its opposite. Tell
me, whether is harder; to make a perfume, or to make filth have the
effect of perfume? Say, whether of these is easier (since we subject
God to our reasonings: nay, not we, but ye); to form eyes, or to make a
blind man to see continuing blind, and yet more sharp-sighted, than one
who does see? To make blindness into sight, and deafness into hearing?
To me the other seems easier. Say then do
16
you grant God that which is harder, and not grant the easier? But souls
also they affirm to be of His substance. Do you see what a number of
impieties and absurdities are here! In the first place, wishing to show
that evils are from God, they bring in another thing more impious than
this, that they are equal with Him in majesty, and God prior in
existence to none of them, assigning this great prerogative even to
them! In the next place, they affirm evil to be indestructible: for if
that which is uncreated can be destroyed, ye see the blasphemy! So that
it comes to this, either(1) that nothing is of God if not these; or
that these are God! Thirdly, what I have before spoken of, in this
point they defeat themselves, and prepare against themselves fresh
indignation. Fourthly, they affirm unordered matter to possess such
inherent (<greek>epiGhdeioGhGhGa</greek>) power. Fifthly,
that evil is the cause of the goodness of God, and that without this
the Good had not been good. Sixthly, they bar against us the ways of
attaining unto the knowledge of God. Seventhly, they bring God down
into men, yea plants and logs. For if our soul be of the substance of
God, but the process of its transmigration into new bodies brings it at
last into cucumbers, and melons, and onions, why then the substance of
God will pass into cucumbers! And if we say, that the Holy Ghost
fashioned the Temple For our Lord's body] in the Virgin, they laugh us
to scorn: and if, that He dwelt in that spiritual Temple, again they
laugh; while they themselves are not ashamed to bring down God's
substance into cucumbers, and melons, and flies, and caterpillars, and
asses, thus excogitating a new fashion of idolatry: for let it not be
as the Egyptians have it, "The onion is God;" but let it be, "God in
the onion"! Why dost thou shrink from the notion of God's entering into
a body?(2) 'It is shocking,' says he. Why then this is much more
shocking. But, a forsooth, it is not shocking--how should it be?--this
same thing which is so, if it be into us! 'But thy notion is indeed
shocking.' Do ye see the filthiness of their impiety?--But why do they
not wish the body to be raised? And why do they say the body is evil?
By what then, tell me, dost thou know God? by what hast thou the
knowledge of existing things? The philosopher too: by means of what is
he a philosopher, if the body does nothing towards it? Deaden the
senses, and then learn something of the things one needs to know! What
would be more foolish than a soul, if from the first it had the senses
deadened? If the deadening of but a single part, I mean of the brain,
becomes a marring of it altogether; if all the rest should be deadened,
what would it be good for? Show me a soul without a body. Do you not
hear physicians say, The presence of disease sadly enfeebles the soul?
How long will ye put off hanging yourselves? Is the body material? tell
me. "To be sure, it is." Then you ought to hate it. Why do you feed,
why cherish it? You ought to get quit of this prison. But besides: "God
cannot overcome matter, unless he (<greek>sumplakh</greek>)
implicate himself with it: for he cannot issue orders to it (O
feebleness!) until he close with it, and
(<greek>sGaqh</greek>) take his stand (say you) through the
whole of it!" And a king indeed does all by commanding; but God,
not by commanding the evil! In short, if it were unparticipant of all
good, it could not subsist at all. For Evil cannot subsist, unless it
lay hold upon somewhat of the accidents of Virtue: so that if it had
been heretofore all unmixed with virtue, it would have perished long
ago: for such is the condition of evils. Let there be a profligate man,
let him put upon himself no restraint whatever, will he live ten days?
Let there be
17
a robber, and devoid of all conscience in his dealings with every one,
let him be such even to his fellow-robbers, will he be able to live?
Let there be a thief, void of all shame, who knows not what blushing
is, but steals openly in public. It is not in the nature of evils to
subsist, unless they get some small share at least in good. So that
hereupon, according to these men, God gave them their subsistence. Let
there be a city of wicked men; will it stand? But let them be wicked,
not only with regard to the good, but towards each other. Why, it
is impossible such a city should stand. Truly, "professing themselves
to be wise, they became fools." (Rom. i. 22.) If bodily substance be
evil, then all things visible exist idly, and in vain, both water and
earth, and sun, and air; for air is also body, though not solid. It is
in point then to say, "The wicked have told me foolish things." (Ps.
cxix. 85.) But let not us endure them, let us block up our ears against
them. For there is, yea, there is, a resurrection of bodies. This the
sepulchre which is at Jerusalem declares, this the pillar(3) to which
He was bound, when He was scourged. For, "We did eat and drink with
Him," it is said. Let us then believe in the Resurrection, and do
things worthy of it, that we may attain to the good things which are to
come, through Christ Jesus our Lord, with Whom to the Father, and the
Holy Ghost together, be power, honor, now and for ever, world Without
end. Amen.
HOMILY III.
ACTS I.
"Then returned they unto Jerusalem from the mount called Olivet, which
is from Jerusalem a sabbath day's journey.
"Then returned they," it is said: namely, when they
had heard. For they could not have borne it, if the angel had not
(<greek>upereqeGo</greek>) referred them to another Coming.
It seems to me, that it was also on a sabbath-day(1) that these things
took place; for he would not thus have specified the distance, saying,
"from the mount called Olivet, which is from Jerusalem a sabbath day's
journey," unless they were then going on the sabbath-day a certain
definite distance. "And when they were come in," it says, "they went up
into an upper room, where they were making their abode:" so they then
remained in Jerusalem after the Resurrection: "both Peter, and James,
and John :" no longer is only the latter together with his brother
mentioned,(2) but together with Peter the two: "and Andrew, and Philip,
and Thomas, Bartholomew, and Matthew, and James (the son) of Alphaeus,
and Simon Zelotes, and Judas, (the brother) of James."(*) (v. 13.) He
has done well to mention the disciples: for since one had betrayed
Christ, and another had been unbelieving, he thereby shows that, except
the first, all of them were preserved.
"These were all continuing with one accord in prayer
together with the women." (v. 14.) For this is a powerful weapon in
temptations; and to this they had been trained. ["Continuing with one
accord."] Good. (<greek>kalqs</greek>). Besides, the
present temptation directed them to this: for they exceedingly feared
the Jews. "With the women," it is said: for he had said that they
had followed Him: "and with Mary the mother of Jesus." (Luke xxiii.
55.) How then [is it said, that "that disciple"] took her to his own
home" (John xix. 26), at that time? But then the Lord had brought them
together again, and so returned. (4) "And
18
with His brethren." (John xvii. 5.) These also were before unbelieving.
"And in those days," it says, "Peter stood up in the midst of the
disciples, and said." (v. 15.) Both as being ardent, and as having been
put in trust by Christ with the flock, and as having precedence in
honor,(1) he always begins the discourse. ("The number of the names
together were about an hundred and twenty.) Men and brethren," he says,
"this Scripture must needs have been fulfilled, which the Holy Ghost
spake before,"(2) [etc.] (v. 16.) Why did he not ask Christ to give him
some one in the room of Judas? It is better as it is. For in the first
place, they were engaged in other things; secondly, of Christ's
presence with them, the greatest proof that could be given was this: as
He had chosen when He was among them, so did He now being absent. Now
this was no small matter for their consolation. But observe how Peter
does everything with the common consent; nothing imperiously. And he
does not speak thus without a meaning. But observe how he consoles them
concerning what had passed. In fact, what had happened had caused them
no small consternation. For if there are many now who canvass this
circumstance,what may we suppose they had to say then?
"Men and brethren," says Peter. For if the Lord
called them brethren, much more may he. ["Men," he says]: they all
being present.(3) See the dignity of the Church, the angelic condition!
No distinction there, "neither male nor female." I would that the
Churches were such now! None there had his mind full of some worldly
matter, none was anxiously thinking about household concerns. Such a
benefit are temptations, such the advantage of afflictions!
"This Scripture," says he, "must needs have been
fulfilled, which the Holy Ghost spake before." Always he comforts them
by the prophecies. So does Christ on all occasions. In the very same
way, he shows here that no strange thing had happened, but what had
already been foretold. "This Scripture must needs have been fulfilled,"
he says, which the Holy Ghost by the mouth of David spake before." He
does not say, David, but the Spirit through him. See what kind of
doctrine the writer has at the very outset of the book. Do you see,
that it was not for nothing that I said in the beginning of this work,
that this book is the Polity of the Holy Spirit? "Which the Holy Ghost
spake before by the mouth of David." Observe how he appropriates
(<greek>oikieuGaai</greek>) him; and that it is an
advantage to them, that this was spoken by David, and not by some other
Prophet. "Concerning Judas," he says, "which was guide." Here again
mark the philosophical temper of the man: how he does not mention him
with scorn, nor say, "that wretch," "that miscreant:" but simply
states the fact; and does not even say, "who betrayed Him," but does
what he can to transfer the guilt to others: nor does he animadvert
severely even on these: "Which was guide," he says, "to them that took
Jesus." Furthermore, before he declares where David had spoken, he
relates what had been the case with Judas, that from the things present
he may fetch assurance of the things future, and show that this man had
already received his due. "For he was numbered," says he, "with us, and
had obtained part of this ministry. Now this man acquired a field out
of the reward of iniquity." (v. 17, 18.) He gives his discourse a moral
turn, and covertly mentions the cause of the wickedness, because it
carried reproof with it.(1) And he does not say, The Jews, but, "this
man, acquired" it. For since the minds of weak persons do not attend to
things future, as they do to things present, he discourses of the
immediate punishment inflicted. "And falling headlong, he burst asunder
in the midst." He does well to dilate not upon the sin, but upon the
punishment. "And," he says, "all his bowels gushed out." This brought
them consolation.(2) "And it was known unto all the dwellers at
Jerusalem; insomuch as that field is called in their proper tongue
Aceldama, that
19
is to say, the field of blood." (v. 19). Now the Jews(1) gave it this
name, not on this account, but because of Judas; here, however, Peter
makes it to have this reference, and when he brings forward the
adversaries as witnesses, both by the fact that they named it, and by
saying, "in their proper tongue," this is what he means.
Then after the event, he appositely brings m the
Prophet, saying, "For it is written in the Book of Psalms, Let his
habitation be desolate, and let no man dwell therein" (v. 20) (Ps.
lxix. 25): this is said of the field and the dwelling: "And his
bishopric let another take; that is, his office, his priesthood. So
that this, he says, is not my counsel, but His who hath foretold these
things. For, that he may not seem to be undertaking a great thing, and
just such as Christ had done, he adduces the Prophet as a witness.
"Wherefore it behooves of these men which have companied with us all
the time." (v. 21.) Why does he make it their business too? That the
matter might not become an object of strife, and they might not fall
into contention about it. For if the Apostles themselves once did this,
much more might those. This he ever avoids. Wherefore at the beginning
he said, "Men and brethren. It behooves" to choose from among you.(2)
He defers the decision to the whole body, thereby both making the
elected objects of reverence and himself keeping clear of all
invidiousness with regard to the rest. For such occasions always give
rise to great evils. Now that some one must needs be appointed, he
adduces the prophet as witness: but from among what persons: "Of
these," he says, "which have companied with us all the time." To have
said, the worthy must present themselves, would have been to insult the
others; but now he refers the matter to length of time; for he says not
simply, "These who have companied with us," but, "all the time that the
Lord Jesus went in and out among us, beginning from the baptism of John
unto that same day that He was taken up from us, must one be ordained
to be a witness with us of His resurrection" (v. 22): that their
college <greek>o</greek> <greek>koros</greek>
might not be left mutilated. Then why did it not rest with Peter to
make the election himself: what was the motive? This; that he might not
seem to bestow it of favor. And besides, he was not yet endowed with
the spirit. "And they appointed two, Joseph called Barsabus, who was
surnamed Justus, and Matthias." (v. 23.) Not he appointed them: but it
was he that introduced the proposition to that effect, at the same time
pointing out that even this was not his own, but from old time by
prophecy; so that he acted as expositor, not as preceptor. "Joseph
called Barsabus, who was surnamed Justus." Perhaps both names are
given, because there were others of the same name, for among the
Apostles also there were several names alike; as James, and James (the
son) of Alphaeus; Simon Peter, and Simon Zelotes; Judas (the brother)
of James, and Judas Iscariot. The appellation, however, may have arisen
from a change of life, and very likely also of the moral character. (3)
"They appointed two," it is said, "Joseph called Barsabus, who was
surnamed. Justus, and Matthias. And they prayed, and said; Thou, Lord,
which knowest the hearts of all men, show whether of these two thou
hast chosen, that he may take part of this ministry and Apostleship,
from which Judas by transgression fell, that he might go to his own
place." (v. 24, 25.) They do well to mention the sin of Judas, thereby
showing that it is a witness they ask to have; not increasing the
number, but not suffering it to be diminished. "And they gave forth
their lots "(for the spirit was not yet sent), "and the lot fell upon
Matthias: and he was numbered with the eleven Apostles." (v. 26.)
"Then," it says, "returned they unto Jerusalem from
the mount called Olivet (Recapitulation), ["which(4) is nigh to
Jerusalem, at the distance of a sabbath-day's journey:"] so that there
was no long way to go, to be a cause of alarm to them while yet
trembling and fearful. "And when they were come in, they went up into
an upper room." They durst not appear in the town. They also did well
to go up into an upper room, as it became less easy' to arrest them at
once. "And they continued," it is said, "with one accord in prayer." Do
20
you see how watchful they were? "Continuing in prayer," and "with one
accord," as it were with one soul, continuing therein: two things
reported in their praise. ["Where(1) they were abiding," etc., to, "And
Mary the Mother of Jesus and His brethren."] Now Joseph perhaps was
dead: for it is not to be supposed that when the brethren had become
believers, Joseph believed not; he who in fact had believed before any.
Certain it is that we nowhere find him looking upon Christ as man
merely. As where His mother said, [" Thy father and I did seek thee
sorrowing." (Luke ii. 48.) And upon another occasion, it was said,]
"Thy mother(2) and thy brethren seek thee." (Matt. xiii. 47.) So that
Joseph knew this before all others. And to them [the brethren] Christ
said, "The world cannot hate you, but Me it hateth. (John vii. 7.)
Again, consider the moderation of James. He it was
who received the Bishopric of Jerusalem, and here he says nothing. Mark
also the great moderation of the other Apostles, how they concede the
throne to him, and no longer dispute with each other. For that Church
was as it were in heaven: having nothing to do with this world's
affairs: and resplendent not with wails, no, nor with numbers, but with
the zeal of them that formed the assembly. They were "about an
hundred and twenty," it says. The seventy perhaps whom Christ Himself
had chosen, and other of the more earnest-minded disciples, as Joseph
and Matthias. (v. 14.) There were women, he says, many, who followed
Him. (Mark xv. 41.) ["The number of the names together.] Together(3)"
they were on all occasions.
[" Men and brethren," etc.] Here is forethought for
providing a teacher; here was the first who ordained a teacher. He did
not say, 'We are sufficient.' So far was he beyond all vain-glory, and
he looked to one thing alone. And yet he had the same power to ordain
as they all collectively.(4) But well might these things be done in
this fashion, through the noble spirit of the man, and because prelacy
then was not an affair of dignity, but of provident care for the
governed. This neither made the elected to become elated, for it was to
dangers that they were called, nor those not elected to make a
grievance of it, as if they were disgraced. But things are not done in
this fashion now; nay, quite the contrary.--For observe, they were an
hundred and twenty, and he asks for one out of the whole body
with good right, as having been put in charge of them: for to him had
Christ said, "And when thou art converted, strengthen thy brethren."
(Luke xxii. 32, Ben.)
"For he was numbered with us,"
<greek>prrtos</greek> <greek>tou</greek>
<greek>pragmatou</greek>
<greek>auqentei</greek> absent from A.B.C.) says Peter. On
this account it behooves to propose another; to be a witness in his
place. And see how he imitates his Master, ever discoursing from the
Scriptures, and saying nothing as yet concerning Christ; namely, that
He had frequently predicted this Himself. Nor does he mention where the
Scripture speaks of the treachery of Judas; for instance, "The mouth of
the wicked and the mouth of the deceitful are opened against me" (Ps.
cix. 1.); but where it speaks only of his punishment; for this was most
to their advantage. It shows again the benevolence of the Lord: "For he
was numbered with us" (<greek>touto</greek>
<greek>gar</greek> <greek>autous</greek>
<greek>magista</greek> <greek>wfegei</greek>
<greek>eiknusi</greek> <greek>pagin</greek>)
A.B.C.), he says, "and obtained his lot of this ministry." He calls it
everywhere "lot," showing that the whole is from God's grace and
election, and reminding them of the old times, inasmuch as God chose
him into His own lot or portion, as of old He took the Levites. He also
dwells upon the circumstances respecting Judas, showing that the reward
of the treachery was made itself the herald of the punishment. For he
"acquired." he says, "a field out of the reward of the iniquity."
Observe the divine economy
21
in the event. "Of the iniquity," he says. For there are many
iniquities, but never was anything more iniquitous than this: so that
the affair was one of iniquity. Now not only to those who were present
did the event become known, but to all thereafter, so that without
meaning or knowing. what they were about, they gave it a name; just as
Caiaphas had prophesied unconsciously. God compelled them to call the
field in Hebrew "Aceldama." (Matt. xxvi. 24.) By this also the evils
which were to come upon the Jews were declared: and Peter shows the
prophecy to have been so far in part fulfilled, which says, "It had
been good for that man if he had not been born." We may with propriety
apply this same to the Jews likewise; for if he who was guide suffered
thus, much more they Thus far however Peter says nothing of this.
Then, showing that the term, "Aceldama," might well be applied to his
fate, he introduces the prophet, saying, "Let his habitation be
desolate." For what can be worse desolation than to become a place of
burial? And the field may well be called his. For he who cast down the
price, although others were the buyers, has a right to be himself
reckoned owner of a great desolation.(1) This desolation was the
prelude to that of the Jews, as will appear on looking closely into the
facts. For indeed they destroyed themselves by famine, and killed many,
and the city became a burial-place of strangers, of soldiers,(2) for as
to those, they would not even have let them be buried, for in fact they
were not deemed worthy of sepulture.
"Wherefore of these men which have companied with
us," continues Peter. Observe how desirous he is they should be
eye-witnesses. It is true indeed that the Spirit would shortly come;
and yet great care is shown with regard to this circumstance. "Of these
men," he says, "which have companied with us, all the time that the
Lord Jesus went in and out among us." He shows that they had dwelt with
Christ, not simply been present as disciples. In fact, from the very
beginning there were many that then followed Him. Observe, for
instance, how this appears in these words: "One of the two which heard
John speak, and followed Jesus.--All the time," he says, "that the Lord
Jesus went in and out among us, beginning from the baptism of John."
(John i. 40.) True! for no one knew what preceded that event, though
they did learn it by the Spirit. "Unto that same day that He was taken
up from us, must one be ordained to be a witness with us of His
resurrection."(*) He said not, a witness of the rest of his actions,
but a witness of the resurrection alone. For indeed that witness had a
better right to be believed, who was able to declare, that He Who ate
and drank, and was crucified, the same rose again. Wherefore it was
needed that he should be a witness, not only of the time preceding this
event, nor only of what followed it, and of the miracles; the thing
required was, the resurrection. For the other matters were manifest and
acknowledged, but the resurrection took place in secret, and was
manifest to these only. And they do not say, Angels have told us; but,
We have seen.(3) For this it was that was most needful at that time:
that they should be men having a right to be believed, because they had
seen.
"And they appointed two," it is said.(+) Why not
many? That the feeling of disappointment might not reach further,
extending to many. Again, it is not without reason(4) that he puts
Matthias last; he would show, that frequently he that is honourable
among men, is inferior before God. And they all pray in common saying,
"Thou, Lord, which knowest the hearts of all men, show. Thou," not
"We." And very seasonably they use the epithet, "heart-knowing:" for by
Him Who is this(5) must the choice be made. So confident were they,
that assuredly one of them must be appointed. They said not, Choose,
but, "Show the chosen one;" knowing that all things were foreordained
of God; "Whom
22
Thou didst choose: one of these two," say they, "to have his lot in
this ministry and apostleship." For there was besides another ministry
(<greek>diakonia</greek>). "And they gave them their lots."
For they did not yet consider themselves to be worthy to be informed by
some sign.(1) And besides, if in a case where neither prayer was made,
nor men of worth were the agents, the casting of lots so much availed,
because it was done of a right intention, I mean in the case of Jonah
(Jonah i. 7); much more did it here. Thus,(2) did he, the designated,
fill up the company, complete the order: but the other candidate was
not annoyed; for the apostolic writers would not have concealed [that
or any other] failings of their own, seeing they have told of the very
chief Apostles, that on other occasions they had indignation (Matt. xx.
24; xxvi. 8), and this not once only, but again and again.
Let us then also imitate them. And now I address no
longer every one, but those who aim at preferment. If thou believest
that the election is with God, be not displeased. (Mark x. 14, 21; xiv.
4.) For it is with Him thou art displeased, and with Him thou art
exasperated: it is He who has made the choice; thou doest the very
thing that Cain did; because, forsooth, his brother's, sacrifice was
preferred, he was indignant, when he ought to have felt compunction.
However, that is not what I mean here; but this, that God knows how to
dispense things for the best. In many cases, thou art in point of
disposition more estimable than the other but not the fit person.
Besides, on the other hand, thy life is irreproachable, and thy habits
those of a well-nurtured man, but in the Church this is not all that is
wanted. Moreover, one man is adapted for one thing, another for
another. Do you not observe, how much discourse the holy Scripture has
made on this matter? But let me say why it is that the thing has become
a subject of competition: it is because we come to the Episcopate not
as unto a work of governing and superintending the brethren, but as to
a post of dignity and repose. Did you but know that a Bishop is bound
to belong to all, to bear the burden of all; that others, if they are
angry, are pardoned, but he never; that others, if they sin, have
excuses made for them, he has none; you would not be eager for the
dignity, would not run after it. So it is, the Bishop is exposed to the
tongues of all, to the criticism of all, whether they be wise or fools.
He is harassed with cares every day, nay, every night. He has many to
hate him, many to envy him. Talk not to me of those who curry favor
with all, of those who desire to sleep, of those who advance to this
office as for repose. We have nothing to do with these; we speak of
those who watch for your souls, who consider the safety and welfare of
those under them before their own. Tell me now: suppose a man has ten
children, always living with him, and constantly under his control; yet
is he solicitous about them; and a bishop, who has such numbers, not
living under the same roof with him, but owing obedience to his
authority--what does he not need to be! But he is honored, you will
say. With what sort of honor, indeed! Why, the paupers and beggars
abuse him openly in the market-place. And why does he not stop their
mouths then? Yes, very proper work, this, for a bishop, is it not?(3)
Then again, if he do not give to all, the idle and the industrious
alike, lo! a thousand complaints on all sides. None is afraid to accuse
him, and speak evil of him. In the case of civil governors, fear steps
in; with bishops, nothing of the kind. As for the fear of God, it does
not influence people, as regards them, in the least degree. Why speak
of the anxiety connected with the word and doctrine? the painful work
in Ordinations? Either, perhaps, I am a poor wretched incompetent
creature, or else, the case is as I say. The soul of a Bishop is for
all the world like a vessel in a storm: lashed from every side, by
friends, by foes, by one's own people, by strangers. Does not the
Emperor rule the whole world, the Bishop a single city? Yet a Bishop's
anxieties are as much beyond those of the emperor, as the waters of a
river simply moved, by the wind are surpassed in agitation by the
swelling and raging sea. And why? because in the one case there are
many to lend a hand, for all goes on by law and by rule; but in the
other there is none of this, nor is there authority to command; but if
one be greatly moved, then he is harsh; if the contrary, then he is
cold! And in him these opposites must meet, that he may neither be
despised, nor be hated. Besides, the very demands of business preoccupy
him: how many is he obliged to offend, whether he will or not! How many
to be severe with! I speak not otherwise than it is, but as
23
I find it in my own actual experience. I do not think there are many
among Bishops that will be saved, but many more that perish: and the
reason is, that it is an affair that requires a great mind. Many are
the exigencies which throw a man out of his natural temper; and he had
need have a thousand eyes on all sides. Do you not see what a number of
qualifications the Bishop must have? to be apt to teach, patient,
holding fast the faithful word in doctrine (see 1 Tim. iii. 2--9. Tit.
i. 7--9). What trouble and pains does this require! And then, others do
wrong, and he bears all the blame. To pass over every thing else: if
one soul depart un-baptized, does not this subvert all his own prospect
of salvation? The loss of one soul carries with it a penalty which no
language can represent. For if the salvation of that soul was of such
value, that the Son of God became man, and suffered so much, think how
sore a punishment must the losing of it bring! And if in this present
life he who is cause of an- other's destruction is worthy of
death, much more in the next world. Do not tell me, that the presbyter
is in fault, or the deacon. The guilt of all these comes perforce upon
the head of those who ordained them. Let me mention another instance.
It chances, that a bishop has inherited from his predecessor a set of
persons of indifferent character.(1) What measures is it proper to take
in respect of bygone transgressions (for here are two precipices) so as
not to let the offender go unpunished, and not to cause scandal to the
rest? Must one's first step be to cut him off? There is no actual
present ground for that. But is it right to let him go unmarked? Yes,
say you; for the fault rests with the bishop Who ordained him. Well
then? must one refuse to ordain him again, and to raise him to a higher
degree of the ministry? That would be to publish it to all men, that he
is a person of indifferent character, and so again one would cause
scandal in a different way. But is one to promote him to a higher
degree? That is much worse.
If then there were only the responsibility of the
office itself for people to run after in the episcopate, none would be
so quick to accept it. But as things go, we run after this, just as we
do after the dignities of the world. That we may have glory with men,
we lose ourselves with God. What profit in such honor? How self-evident
its nothingness is! When you covet the episcopal rank,(2) put in the
other scale, the account to be rendered after this life. Weigh against
it, the happiness of a life free from toil, take into account the
different measure of the punishment. I mean, that even if you have
sinned, but in your own person merely, you will have no such great
punishment, nothing like it: but if you have sinned as bishop, you are
lost. Remember what Moses endured, what wisdom he displayed, what good
deeds he exhibited: but, for committing one sin only,(3) he was
bitterly punished; and with good reason; for this fault was
attended with injury to the rest. Not m regard that the sin was public,
but because it was the sin of a spiritual Ruler
(<greek>ierews</greek>) cf. S.); for in truth we do not pay
the same penalty for public and for hidden faults. (Aug in Ps. xcix.
6.) The sin may be the same, but not the
(<greek>zhmia</greek>) harm of it; nay, not the sin itself;
for it is not the same thing to sin in secret and unseen, and to
sin openly. But the bishop cannot sin unobserved. Well for him if he
escape reproach, though he sin not; much less can he think to escape
notice, if he do sin. Let him be angry, let him laugh, or let him but
dream of a moment's relaxation, many are they that scoff, many that are
offended, many that lay down the law, many that bring to mind he former
bishops, and abuse the, present one; not that they wish to sound the
praise of those; no, it is only to carp at him that they bring up the
mention of fellow-bishops, of presbyters. Sweet, says the proverb, is
war to the inexperienced; but(4) it may rather
24
be said now, that even after one has come out of it, people in general
have seen nothing of it: for in their eyes it is not war, but like
those shepherds in Ezekiel, we slay and devour. (Ezek. xxxiv. 2.) Which
of us has it in his power to show that he has taken as much care for
the flocks of Christ, as Jacob did for Laban's? (Gen. xxxi. 40.) Which
of us can tell of the frost of the night? For talk not to me of vigils,
and all that parade.(1) The contrary plainly is the fact. Prefects, and
governors (<greek>unarkoi</greek>
<greek>kai</greek> <greek>tonarkai</greek>) Of
provinces, do not enjoy such honour as he that governs the Church. If
he enter the palace, who but he is first? If he go to see ladies, or
visit the houses of the great, none is preferred to him. The whole
state of things is ruined and corrupt. I do not speak thus as wishing
to put us bishops to shame, but to repress your hankering after the
office. For with what conscience,(2) (even should you succeed in
becoming a bishop, having made interest for it either in person or by
another), with what eyes will you look the man in the face who worked
with you to that end? What will you have to plead for your excuse? For
he that unwillingly, by compulsion and not with his own consent, was
raised to the office, may have something to say for himself, though for
the most part even such an one has no pardon to expect,(3) and yet
truly he so far has something to plead in excuse. Think how it fared
with Simon Magus. What signifies it that you give not money, if, in
place of money, you pay court, you lay many plans, you set engines to
work? "Thy money perish with thee!" (Acts viii. 20.) Thus was it said
to him, and thus will it be said to these: your canvassing perish with
you, because you have thought to purchase the gift of God by human
intrigue! But there is none such here? And God forbid there should be!
For it is not that I wish any thing of what I have been saying to be
applicable to you: but just now the connexion has led us on to these
topics. In like manner when we talk against covetousness, we are not
preaching at you, no, nor against any one man personally. God grant it
may be the case, that these remedies were prepared by us without
necessity. The wish of the physician is, that after all his pains, his
drugs may be thrown away because not wanted: and this is just what we
desire, that our words may not have been needed, and so have been
spoken to the wind, so as to be but words. I am ready to submit to
anything, rather than be reduced to the necessity of using this
language. BUt if you like, we are ready to leave off; only let our
silence be without bad effects. No one, I imagine, though he were ever
so vainglorious, would wish to make a display of severity, when there
is nothing to call for it. I will leave the teaching to you: for that
is the best teaching, which teaches by actions.(4) For indeed the best
physicians, although the sickness of their patients brings them in
fees, would rather their friends were well. And so we too wish all to
be well. (2 Cor. xiii. 7.) It is not that we desire to be approved, and
you reproved. I would gladly manifest, if it were possible, with
my very eyes, the love which I bear to you: for then no one would
be able to reproach me, though my language were ever so rough. "For
speech of friends, yea, were it insult, can be borne;"(5) more
"faithful are the wounds of a friend, rather than the ready kisses of
an enemy. (Prov. xxvii. 6.) There nothing I love more than you, no, not
even light itself. I would gladly have my eyes put out ten thousand
times over, if it were possible by this means to convert your souls; so
much is your salvation dearer to me than light itself. For what profit
to me in the rays of the sun, when despondency on your account makes it
all thick darkness before my eyes? Light is good when it shines in
cheerfulness, to a sorrowful heart it seems even to be a trouble. How
true this is, may you never learn by experience! However, if it happen
to any of you to fall into sin, just stand by my bedside, when I am
laid down to rest and should be asleep; see(6) whether I am not like a
palsied man, like one beside himself, and, in the language of the
prophet, "the light of mine eyes, it also is gone from me. (Ps.
xxxviii. 10.) For where is our hope, if you do not make progress? where
our despondency, if you do excellently? I seem to have wings,
when I hear any thing good of you. "Fulfil ye my joy." (Phil. ii. 2.)
This one thing is the burden of my prayers, that I long for your
advancement. But that in which I strive with all is this, that I love
you, that I am wrapped up in you, that you are my all, father, mother,
brethren, children. Think not then that any
25
thing that has been said was said in a hostile l spirit, nay, it is for
your amendment. It is written "A brother assisted by his brother is as
a strong city." (Prov. xviii. 19.) Then do not take it in disdain: for
neither do I undervalue what you have to say. I should wish even to be
set right by you. For all (Edd. 'all we') [ye are brethren, and One is
our Master: yet even among brothers it is for one to direct, while the
others obey. Then disdain it not, but let us do all to the glory of
God, for to Him belongs glory for ever and ever. Amen.
HOMILY IV.
ACTS II. 1, 2.
"And when the day of Pentecost was fully come, they were all with one
accord in one place. And suddenly there came a sound from heaven."
DOST thou perceive the type? What is this Pentecost?
The time when the sickle was to be put to the harvest, and the
ingathering was made. See now the reality, when the time was come to
put in the sickle of the word: for here, as the sickle, keen-edged,
came the Spirit down. For hear the words of Christ: "Lift up your
eyes," He said, "and look on the fields, for they are white already to
harvest." (John iv. 35.) And again, "The harvest truly is great, but
the laborers are few." (Matt. ix. 38.) But as the first-fruits of this
harvest, He himself took [our nature], and bore it up on high. Himself
first put in the sickle. Therefore(1) also He calls the Word the Seed.
"When," it says, "the day of Pentecost was fully come" (Luke viii. 5,
11): that is, when at the Pentecost, while about it, in short.(2) For
it was essential that the present events likewise should take place
during the feast, that those who had witnessed the crucifixion of
Christ, might also behold these. "And suddenly there came a sound from
heaven." (v. 2.) Why did this not come to pass without sensible tokens?
For this reason. If even when the fact was such, men said, "They are
full of new wine," what would they not have said, had it been
otherwise? And it is not merely, "there came a sound," but, "from
heaven." And the suddenness also startled them, and(3) brought all
together to the spot. "As of a rushing mighty wind:" this betokens the
exceeding vehemence of the Spirit. "And it filled all the house:"
insomuch that those present both believed, and (Edd.
<greek>toutous</greek>) in this manner were shown to be
worthy. Nor is this all; but what is more awful still, "And there
appeared unto them," it says, "cloven tongues like as of fire." (v. 3.)
Observe how it is always, "like as;" and rightly: that you may have no
gross sensible notions of the Spirit. Also, "as it were of a blast:"
therefore it was not a wind. "Like as of fire." For when the Spirit was
to be made known to John, then it came upon the head of Christ as in
the form of a dove: but now, when a whole multitude was to be
converted, it is "like as of fire. And it sat upon each of them." This
means, that it remained and rested upon them." For the sitting is
significant of settledness and continuance.
Was it upon the twelve that it came? Not so; but
upon the hundred and twenty. For Peter would not have quoted to no
purpose the testimony of the prophet, saying, "And it shall come to
pass in the last days, saith the Lord God, I will pour out of My spirit
upon all flesh: and your sons and your daughters shall prophesy, and
your young men shall see visions, and your old men shall dream dreams."
(Joel if. 28.) "And they were all filled with the Holy Ghost." (v. 4.)
For, that the effect may not be to frighten only, therefore is it both
"with the Holy Ghost, and with fire. And began to speak with other
tongues, as the Spirit gave them utterance."' (Matt. iii. 11.) They
receive no other sign, but this first; for it was new to them, and
there was no need of any other sign. "And it sat upon each of them,"
says the writer. Observe now, how there is no longer any occasion for
that person to grieve, who was not elected as was Matthias, "And they
were all filled," he says; not merely received the grace of the Spirit,
but
26
"were filled. And began to speak with other tongues, as the Spirit gave
them utterance." It would not have been said, All, the Apostles also
being there present, unless the rest also were partakers. For were it
not so having above made mention of the Apostles distinctively and by
name, he would not now have put them all in one with the rest. For if,
where it was only to be mentioned that they were present, he makes
mention of the Apostles apart, much more would he have done so in the
case here supposed.(1) Observe, how when one is continuing in prayer,
when one is in charity, then it is that the Spirit draws near. It put
them in mind also of another vision: for as fire did He appear also in
the bush. "As the Spirit gave them utterance,
<greek>apofqeggesqai</greek>" (Exod. ii. 2.) For the things
spoken by them were <greek>apofqegmata</greek> profound
utterances. "And," it says, "there were dwelling at Jerusalem Jews,
devout men." (v. 5.) The fact of their dwelling there was a sign of
piety: that being of so many nations they should have left country, and
home, and relations, and be abiding there. For, it says, "There were
dwelling at Jerusalem Jews, devout men, out of every nation under
heaven. Now when this was noised abroad, the multitude came together,
and were confounded. (v. 6.) Since the event had taken place in a
house, of course they came together from without. The multitude was
confounded: was all in commotion. They marvelled; "Because that every
man heard them speak in his own language. And they were amazed," it
says, "and marvelled, saying one to another, Behold, are not all these
which speak Galileans?" (v. 7-13.) They immediately turned their eyes
towards the Apostles. "And how" (it follows) "hear we every man in our
own tongue, wherein we were born? Parthians, and Medes, and Elamites,
and the dwellers in Mesopotamia, and in Judea, and Cappadocia, in
Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of
Libya about Cyrene:" mark how they run from east to west:(2) "and
strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear
them speak in our tongues the wonderful works of God. And, they were
all amazed, and were in doubt, saying one to another, What meaneth
this? Others mocking said, These men are full of new wine." O the
excessive folly! O the excessive malignity! Why it was not even the
season for that; for it was Pentecost. For this was what made it worse:
that when those were confessing--men that were Jews, that were Romans,
that were proselytes, yea perhaps that had crucified Him--yet these,
after so great signs, say, "They are full of new wine!"
But let us look over what has been said from the
beginning. (Recapitulation.) "And when the day of Pentecost," etc. "It
filled," he says, "the house." That wind
<greek>pnoh</greek> was a very pool of water. This
betokened the copiousness, as the fire did the vehemence. This nowhere
happened in the case of the Prophets: for to uninebriated souls such
accesses are not attended with much disturbance; but "when they have
well drunken," then indeed it is as here, but with the Prophets it is
otherwise.(3) (Ez. iii. 3.) The roll of a book(4) is given him, and
Ezekiel ate what he was about to utter. "And it became in his mouth,"
is is said, "as honey for sweetness." (And(5) again the hand of God
touches the tongue of another Prophet; but here it is the Holy Ghost
Himself: (Jer. i. 9) so equal is He in honor with the Father and the
Son.) And again, on the other hand, Ezekiel calls it "Lamentations, and
mourning, and woe." (Ez. ii. 10.) To them it might well be in the form
of a book; for they still needed similitudes. Those had to deal with
only one nation, and with their own people; but these with the whole
world, and with men whom they never knew. Also Elisha
27
receives the grace through the medium of a mantle (2 Kings xiii.);
another by oil, as David (2 Sam. xvi. 13); and Moses by fire, as we
read of him at the bush. (Exod. iii. 2.) But in the present case it is
not so; for the fire itself sat upon them. (But wherefore did the fire
not appear so as to fill the house? Because they would have been
terrified.) But the story shows, that it is the same here as there.(1)
For you are not to stop at this, that "there appeared unto them cloven
tongues" but note that they were "of fire." Such a fire as this is able
to kindle infinite fuel. Also, it is well said, Cloven, for they were
from one root; that you may learn, that it was an operation sent from
the Comforter.[*]
But observe how those men also were first shown to
be worthy, and then received the Spirit as worthy. Thus, for instance,
David:(2) what he did among the sheepfolds, the same he did after his
victory and trophy; that it might be shown how simple and absolute was
his faith. Again, see Moses despising royalty, and forsaking all, and
after forty years taking the lead of the people (Exod. ii. 11); and
Samuel occupied there in the temple (1 Sam. iii. 3); Elisha leaving all
(1 Kings xix. 21); Ezekiel again, made manifest by what happened
thereafter. s In this manner, you see, did these also leave all that
they had. They learnt also what human infirmity is, by what they
suffered; they learnt that it was not in vain they had done these good
works. (1 Sam. ix. and xi. 6.) Even Saul, having first obtained witness
that he was good, thereafter received the Spirit. But in the same
manner as here did none of them receive. Thus Moses was the greatest of
the Prophets, yet he, when others were to receive the Spirit, himself
suffered diminution.(4) But here it is not so; but just as fire kindles
as many flames as it will, so here the largeness of the Spirit was
shown, in that each one received a fountain of the Spirit; as indeed He
Himself had foretold, that those who believe in Him, should have "a
well of water springing up into everlasting life." (John iv. 14.) And
good reason that it should be so. For they did not go forth to argue
with Pharaoh, but to wrestle with the devil. But the wonder is this,
that when sent they made no objections; they said not, they were "weak
in voice, and of a slow tongue." (Exod. iv. 10.) For Moses had taught
them better. They said not, they were too young. (Jer. i. 6.) Jeremiah
had made them wise. And yet they had heard of many fearful things, and
much greater than were theirs of old time; but they feared to
object.--And because they were angels of light, and ministers of things
above ["Suddenly there came from heaven," etc.] To them of old, no one
"from heaven" appears, while they as yet follow after a vocation on
earth; but now that Man has gone up on high,. the Spirit also descends
mightily from on high. "As it were a rushing mighty wind;" making it
manifest by this, that nothing shall be able to withstand them, but
they shall blow away all adversaries like a heap of dust. "And it
filled all the house." The house also was a symbol of the world. "And
it sat upon each of them," [etc.] and "the multitude came together, and
were confounded." Observe their piety; they pronounce no hasty
judgment, but are perplexed: whereas those reckless ones pronounce at
once, saying, "These men are full of new wine." Now it was in order
that they might have it in their power,(5) in compliance with the Law,
to appear thrice in the year in the Temple, that they dwelt there,
these "devout men from all nations." Observe here, the writer has no
intention of flattering them. For he does not say that they pronounced
any opinion: but what? "Now when this was noised abroad, the multitude
came together, and were confounded." And well they might be; for they
supposed the matter was now coming to an issue against them, on account
of the outrage committed against Christ.
28
Conscience also agitated their souls, the very blood being yet upon
their hands, and every thing alarmed them. "Behold, are not all these
which speak Galileans?" For indeed this was confessed. ["And how hear
we"] so much did the sound alarm them. [" Every man in our own tongue,"
etc.] for it found the greater part of the world assembled there.
["Parthians and Medes," etc.] This nerved the Apostles: for, what it
was to speak in the Parthian tongue, they knew not but now learnt from
what those said. Here is mention made of nations that were hostile to
them, Cretans, Arabians, Egyptians, Persians: and that they would
conquer them all was here made manifest. But as to their being in those
countries, they were there in captivity, many of them: or else, the
doctrines of the Law had become disseminated [among] the Gentiles in
those countries.(1) So then the testimony comes from all quarters: from
citizens, from foreigners, from proselytes. "We do hear them speak in
our tongues the wonderful works of God." For it was not only that they
spoke (in their tongues), but the things they spoke were wonderful.[*]
Well then might they be in doubt: for never had the like occurred.
Observe the ingenuousness of these men. They were amazed and were in
doubt, saying, "What meaneth this?" But "others mocking said, 'These
men are full of new wine'" (John viii. 48), and therefore mocked. O the
effrontery! And what wonder is it? Since even of the Lord Himself, when
casting out devils, they said that He had a devil! For so it is;
wherever impudent assurance exists, it has but one object in view, to
speak at all hazards, it cares not what; not that the man should say
something real and relevant to the matter of discourse, but that he
should speak no matter what. [" They are full of new wine."] Quite a
thing of course (is no, it?),(2) a that men in the midst of such
dangers, and dreading the worst, and in such despondency, have the
courage to utter such things! And observe: since this was unlikely;
because they Would not have been drinking much [at that early hour],
they ascribe the whole matter to the quality (of the wine), and say,
"They are full" of it. "But Peter, standing up with the eleven, lifted
up his voice, and said unto them." In a former place(8) you saw his
provident forethought, here you see his manly courage. For if they were
astonished and amazed, was it not as wonderful that he should be able
in the midst of such a multitude to find language, he, an unlettered
and ignorant man? If a man is troubled when he speaks among friends,
much more might he be troubled among enemies and bloodthirsty men. That
they are not drunken, he shows immediately by his very voice, that they
are not beside themselves, as the soothsayers: and this too, that they
were not constrained by some compulsory force. What is meant by, "with
the eleven?" They expressed themselves through one common voice, and he
was the mouth of all. The eleven stood by as witnesses to what he said.
"He lifted up his voice," it is said. That is, he spoke with great
confidence, that they might perceive the grace of the Spirit. He who
had not endured the questioning of a poor girl, now in the midst of the
people, all breathing murder, discourses with such confidence, that
this very thing becomes an unquestionable proof of the Resurrection: in
the midst of men who could deride and make a joke of such things as
these! What effrontery, think you, must go to that! what impiety, what
shameless-
29
ness!(1) For wherever the Holy Spirit is present, He makes' men of gold
out of men of clay. Look, I pray you, at Peter now examine well that
timid one, and devoid of understanding; as Christ said, "Are ye also
yet without understanding?" (Matt. xv. 16) the man, who after that
marvellous confession was called "Satan." (Ib. xvi. 23.) Consider also
the unanimity of the Apostles. They themselves ceded to him the office
of speaking; for it was not necessary that all should speak. "And he
lifted up his voice," and spoke out to them with great boldness. Such a
thing it is to be a spiritual man I Only let us also bring ourselves
into a state meet for the grace from above, and all becomes easy. For
as a man of fire falling into the midst of straw would take no harm,
but do it to others: not he could take any harm, but they, in assailing
him, destroy themselves. For the case here was just as if one carrying
hay should attack one bearing fire: even so did the Apostles encounter
these their adversaries with great boldness.
For what did it harm them, though they were so great
a multitude? Did they not spend all their rage? did they not turn the
distress upon themselves? Of all mankind were ever any so possessed
with both rage and terror, as those became possessed? Were they not in
an agony, and were dismayed, and trembled? For hear what they say, "Do
ye wish to bring this man's blood upon us?" (Acts v. 28.) Did they(2)
(the Apostles) not fight against poverty and hunger: against ignominy
and infamy (for they were accounted deceivers): did they not fight.(3)
against ridicule and wrath and mockery?--for in their case the
contraries met: some laughed at them, others punished them;--were they
not made a mark for the wrathful passions, and for the merriment,(4) of
whole cities? exposed to factions and conspiracies: to fire, and sword,
and wild beasts? Did not war beset them from every quarter, in ten
thousand forms? And were they any more affected in their minds by all
these things, than they would have been at seeing them in a dream or in
a picture?(5) With bare body they took the field against all the armed,
though against them all men had arbitrary power [against them, were]:
terrors of rulers, force of arms, in cities and strong walls:(6)
without experience, without skill of the tongue, and in the condition
of quite ordinary men, matched against juggling conjurors, against
impostors, against the whole throng of sophists, of rhetoricians, of
philosophers grown mouldy in the Academy and the walks of the
Peripatetics, against all these they fought the battle out. And the man
whose occupation bad been about lakes, so mastered them, as if it cost
him not so much ado as even a contest with dumb fishes: for just as if
the opponents he had to outwit were indeed more mute than fishes, so
easily did he get the better of them! And Plato, that talked a deal of
nonsense in his day, is silent now, while this man utters his voice
everywhere; not among his own countrymen alone, but also among
Parthians, and Medes, and Elamites, and in India, and in every part of
the earth, and to the extremities of the world. Where now is Greece,
with her big pretentions? Where the name of Athens? Where the ravings
of the philosophers? He of Galilee, he of Bethsaida, he, the uncouth
rustic, has overcome them all. Are you not ashamed--confess it--at the
very name of the country of him who has defeated you? But if you hear
his own name too, and learn that he was called Cephas, much more will
you hide your faces. This, this has undone you quite; because you
esteem this a reproach, and account glibness of tongue a praise, and
want of glibness a disgrace. You have not followed the road you ought
to have chosen, but leaving the royal road, so easy, so smooth, you
have trodden one rough, and steep, and laborious. And therefore you
have not attained unto the kingdom of heaven.
Why then, it is asked, did not Christ exercise His
influence upon Plato, and upon Pythagoras? Because the mind of Peter was
30
much more philosophical(1) than their minds. They were in truth
children shifted about on all sides by vain glory'; but this man was a
philosopher, one apt to receive grace. If you laugh at these words, it
is no wonder; for those aforetime laughed, and said, the men were full
of new wine. But afterwards, when they suffered those bitter
Calamities, exceeding all others in misery; when they saw their city
falling in ruins, and the fire blazing, and the walls hurled to the
ground, and those manifold frantic horrors, which no one can find words
to express, they did not laugh then. And you will laugh then, if you
have the mind to laugh, when the time of hell is close at hand, when
the fire is kindled for your souls. But why do I speak of the future?
Shall I show you. what Peter is, and what Plato, the philosopher? Let
us for the present examine their respective habits, let us see what
were the pursuits of each. The one wasted his time about a set of idle
and useless dogmas, and philosophical, as he says,(2) that we may learn
that the soul of our philosopher becomes a fly.[*] Most truly said, a
fly! not indeed changed into one, Gut a fly must have entered upon
possession of the soul which dwelt in Plato; for what but a fly is
worthy of such ideas! The man was full of irony, and of jealous
feelings against every one else, as if he made it his ambition to
introduce nothing useful, either out of his own head or other people's.
Thus he adopted the metempsychosis from another, and from himself
produced the Republic, in which he enacted those laws full of gross
turpitude. Let the women, he says, be in common, and let the virgins go
naked, and let them wrestle before the eyes of their lovers, and let
there also be common fathers, and let the children begotten be common.
But with us, not nature makes common fathers, but the philosophy of
Peter does this; as for that other, it made away with all paternity.(8)
For Plato's system only tended to make the real father next to unknown,
while the false one was introduced. It plunged the soul into a kind of
intoxication and filthy wallowing. Let all, he says, have intercourse
with the women without fear. The reason why I do not examine the maxims
of poets, is, that I may not be charged with ripping up fables. And yet
I am speaking of fables much more ridiculous than even those. Where
have the poets devised aught so portentous as this? But (not to enter
into the discussion of his other maxims), what say you to these--when
he equips the females with arms, and helmets, and greaves, and says
that the human race has no occasion to differ from the canine! Since
dogs, he says, the female and the male, do just the same things in
common, so let the women do the same works as the men, and let all be
turned upside down. For the devil has always endeavored by their
means(4) to show that our race is not more honorable than that of
brutes; and, in fact, some have gone to such a pitch of
(<greek>kenodoxias</greek> absurdity, as to affirm that the
irrational creatures are endued with reason. And see in how many
various ways he has run riot in the minds of those men! For whereas
their leading men affirmed that our soul passes into flies, and dogs,
and brute creatures; those who came after them, being ashamed of this,
fell into another kind of turpitude, and invested the brute creatures
with all rational science, and made out that the creatures--which were
called into existence on our account--are in all respects more
honorable than we! They even attribute to them foreknowledge and piety.
The crow, they say, knows God, and the raven likewise, and they possess
gifts of prophecy, and foretell the future; there is justice among
them, and polity, and laws. Perhaps you do not credit the things I am
telling you. And well may you not, nurtured as you have been with sound
doctrine; since also, if a man were fed with this fare, he would never
believe that there exists a human being who finds pleasure in eating
dung. The dog(5) also among them
31
is jealous, according to Plato. But when we tell them that these things
are fables, and are full of absurdity, 'You do not enter
(<greek>enohsate</greek>) into the higher meaning,' say
they. No, we do not enter into this your surpassing nonsense, and may
we never do so: for it requires (of course!(1)) an excessively
profound mind, to inform me, what all this impiety and confusion would
be at. Are you talking, senseless men, in the language of crows, as the
children are wont (in play)? For you are in very deed children, even as
they. But Peter never thought of saying any of these things: he uttered
a voice, like a great light shining out in the dark, a voice which
scattered the mist and darkness of the whole world. Again, his
deportment, how gentle it was, how considerate
(<greek>epieikes</greek>); how far above all vainglory; how
he looked towards heaven without all self-elation, and this, even when
raising up the dead! But if it had come to be in the power of any one
of those senseless people (in mere fantasy of course) to do anything
like it, would he not straightway have looked for an altar and a temple
to be reared to him, and have wanted to be equal with the gods? since
in fact when no such sign is forthcoming, they are forever indulging
such fantastic conceits. And what, pray you, is that Minerva of theirs,
and Apollo, and Juno? They are different kinds of demons among them.
And there is a king of theirs, who thinks fit to die for the mere
purpose of being accounted equal with the gods. But not so the men
here: no, just the contrary. Hear how they speak on the occasion of the
lame man's cure. "Ye men of Israel, why look ye so earnestly on us, as
though by our own power or holiness we had made him to walk? (ch. iii.
12.) We also are men of like passions with you. (Ibid. xiv. 14.) But
with those, great is the self-elation, great the bragging; all for the
sake of men's honors, nothing for the pure love of truth and virtue.
(<greek>filosofias</greek>
<greek>eneken</greek>) For where an action is done for
glory, all is worthless. For though a man possess all, yet if he have
not the mastery over this (lust), he forfeits all claim to true
philosophy, he is in bondage to the more tyrannical and shameful
passion. Contempt of glory; this it is that is sufficient to teach all
that is good, and to banish from the soul every pernicio