{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100012.htm","path":"chr/ecf/110/1100012.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100012.htm","text":"\u201cSo all the generations from Abraham to David are fourteen generations, and from David until the carrying away into Babylon are fourteen generations, and from the carrying away into Babylon unto Christ are fourteen generations.\u201d\nHe hath divided all the generations into three portions, to indicate that not even when their form of government was changed did they become better, but alike under an aristocracy, and under a king, and under an oligarchy, they were in the same evil ways, and whether popular leaders, or priests, or kings controlled them, it was no advantage to them in the way of virtue.\nBut wherefore hath he in the middle portion passed over three kings, and in the last, having set down twelve generations, affirmed them to be fourteen? The former question I leave for you to examine; 154 for neither is it needful for me to explain all things to you, lest ye should grow indolent: but the second we will explain. 155 To me then he seems in this place to be putting in the place of a generation, both the time of the captivity, and Christ Himself, by every means connecting Him with us. And full well doth he put us in mind of that captivity, making it manifest that not even when they went down thither, did they become more sober-minded; in order that from everything His coming may be shown to be necessary.\n\u201cWhy then,\u201d one may say, \u201cdoth not Mark do this, nor trace Christ\u2019s genealogy, but utter everything briefly?\u201d It seems to me that Matthew was before the rest in entering on the subject (wherefore he both sets down the genealogy with exactness, and stops at those things which require it): but that Mark came after him, which is why he took a short course, as putting his hand to what had been already spoken and made manifest. 156\nHow is it then that Luke not only traces the genealogy, but doth it through a greater number? As was natural, Matthew having led the way, he seeks to teach us somewhat in addition to former statements. And each too in like manner imitated his master; the one Paul, who flows fuller than any river; the other Peter, who studies brevity.\n2. And what may be the reason that Matthew said not at the beginning, in the same way as the prophet, \u201cthe vision which I saw,\u201d and \u201cthe word which came unto me\u201d? Because he was writing unto men well disposed, and exceedingly attentive to him. For both the miracles that were done cried aloud, and they who received the word were exceeding faithful. But in the case of the prophets, there were neither so many miracles to proclaim them; and besides, the tribe of the false prophets, no small one, was riotously breaking in upon them: to whom the people of the Jews gave even more heed. This kind of opening therefore was necessary in their case.\nAnd if ever miracles were done, they were done for the aliens\u2019 sake, to increase the number of the proselytes; and for manifestation of God\u2019s power, if haply their enemies having taken them captives, fancied they prevailed, p. 21 because their own gods were mighty: like as in Egypt, out of which no small \u201cmixed multitude\u201d 157 went up; and, after that, in Babylon, what befell touching the furnace and the dreams. And miracles were wrought also, when they were by themselves in the wilderness; as also in our case: for among us too, when we had just come out of error, many wonderful works were shown forth; but afterwards they stayed, when in all countries true religion had taken root.\nAnd what took place at a later period 158 were few and at intervals; for example, when the sun stood still in its course, and started back in the opposite direction. And this one may see to have occurred in our case also. For so even in our generation, in the instance of him who surpassed all in ungodliness, I mean Julian, many strange things happened. Thus when the Jews were attempting to raise up again the temple at Jerusalem, fire burst out from the foundations, and utterly hindered them all; and when both his treasurer, 159 and his uncle and namesake, made the sacred vessels the subject of their open insolence, the one was \u201ceaten with worms, and gave up the ghost,\u201d 160 the other \u201cburst asunder in the midst.\u201d Moreover, the fountains failing, 161 when sacrifices were made there, and the entrance of the famine into the cities together with the emperor himself, was a very great sign. For it is usual with God to do such things; when evils are multiplied, and He sees His own people afflicted, and their adversaries greatly intoxicated with their dominion over them, then to display His own power; which he did also in Persia with respect to the Jews.\n3. Wherefore, that he was not acting without an object, or by chance, when he distributed Christ\u2019s forefathers into three portions, is plain from what hath been said. And mark, too, whence he begins, and where he ends. From Abraham to David; from David to the captivity of Babylon; from this unto Christ Himself. For both at the beginning he put the two in close succession, David and Abraham, and also in summing up he mentions both in the same way. And this, because, as I have already said, it was to them that the promises were made.\nBut why can it be, that as he mentioned the captivity of Babylon, he did not mention also the descent into Egypt? Because they had ceased to be any longer afraid of the Egyptians, but the Babylonians they dreaded still. And the one thing was ancient, but the other fresh, and had taken place of late. And to the one they were carried down for no sins, but to the other, transgressions were the cause of their being removed.\nAnd also with regard to the very names, if any one were to attempt to translate their etymologies, even thence would he derive great matter of divine speculation, 162 and such as is of great importance with regard to the New Testament: as, for instance, from Abraham\u2019s name, from Jacob\u2019s, from Solomon\u2019s, from Zorobabel\u2019s. For it was not without purpose that these names were given them. But lest we should seem to be wearisome by running out a great length, let us pass these things by, and proceed to what is urgent.\n4. Having then mentioned all His forefathers, and ending with Joseph, he did not stop at this, but added, \u201cJoseph the husband of Mary;\u201d intimating that it was for her sake he traced his genealogy also. Then, lest when thou hast heard of the \u201chusband of Mary,\u201d thou shouldest suppose that Christ was born after the common law of nature, mark, how he sets it right by that which follows. \u201cThou hast heard,\u201d saith he, \u201cof an husband, thou hast heard of a mother, thou hast heard a name assigned to the child, therefore hear the manner too of the birth.\u201d \u201cThe birth of Jesus Christ was on this wise.\u201d 163 \u201cOf what kind of birth art thou telling me, I pray thee, since thou hast already mentioned His ancestors?\u201d \u201cI still wish to tell thee the manner also of His birth.\u201d Seest thou, how he wakens up the hearer? For as though he were about to speak of something unusual, 164 he promises to tell also the manner thereof.\nAnd observe a most admirable order in the things he hath mentioned. For he did not proceed directly to the birth, but puts us in mind first, how many generations he was from Abraham, how many from David, and from the captivity of Babylon; and thus he p. 22 sets the careful hearer upon considering the times, to show that this is the Christ who was preached by the prophets. For when thou hast numbered the generations, and hast learnt by the time that this is He, thou wilt readily receive likewise the miracle which took place in His birth. Thus, being about to tell of a certain great thing, His birth of a virgin, he first shadows over the statement, until he hath numbered the generations, by speaking of \u201can husband of Mary;\u201d or rather he doth even put in short space 165 the narration of the birth itself, and then proceeds to number also the years, reminding the hearer, that this is He, of whom the patriarch Jacob had said, He should then at length come, when the Jewish rulers had come to an end; of whom the prophet Daniel had proclaimed beforehand, that He should come after those many weeks. And if any one, counting the years spoken of to Daniel by the angel in a number of weeks, would trace down the time from the building of the city to His birth, by reckoning he will perceive the one to agree with the other. 166\n5. How then was He born, I pray thee? \u201cWhen as His mother Mary was espoused:\u201d 167 He saith not \u201cvirgin,\u201d but merely \u201cmother;\u201d so that his account is easy to be received. And so having beforehand prepared the hearer to look for some ordinary piece of information, and by this laying hold of him, after all he amazes him by adding the marvellous fact, saying, \u201cBefore they came together, she was found with child of the Holy Ghost.\u201d He saith not, \u201cbefore she was brought to the bridegroom\u2019s house;\u201d for indeed she was therein. It being the way of the ancients for the most part to keep their espoused wives in their house: 168 in those parts, at least, where one may see the same practised even now. Thus also Lot\u2019s sons-in-law were in his house with him. Mary then herself likewise was in the house with Joseph.\nAnd wherefore did she not conceive before her espousal? It was, as I said at first, that what had been done might be concealed awhile, and that the Virgin might escape every evil suspicion. For when he, who had most right of all to feel jealousy, so far from making her a show, or degrading her, is found even receiving and cherishing her after her conception; it was quite clear that, unless he had fully persuaded himself that what was done was of the operation of the Holy Spirit, he would not have kept her with him, and ministered to her in all other things. And most properly hath he said, that \u201cshe was \u2018found\u2019 with child,\u201d the sort of expression that is wont to be used with respect to things strange, and such as happen beyond all expectation, and are unlooked for.\nProceed therefore no further, neither require anything more than what hath been said; neither say thou, \u201cBut how was it that the Spirit wrought this of a virgin?\u201d For if, when nature is at work, it is impossible to explain the manner of the formation; how, when the Spirit is working miracles, shall we be able to express these? And lest thou shouldest weary the evangelist, or disturb him by continually asking these things, he hath said who it was that wrought the miracle, and so withdrawn himself. \u201cFor I know,\u201d saith he, \u201cnothing more, but that what was done was the work of the Holy Ghost.\u201d\n6. Shame on them who busy themselves touching the generation on high. For if this birth, which hath witnesses without number, and had been proclaimed so long a time before, and was manifested and handled with hands, can by no man be explained; of what excess of madness do they come short who make themselves busy and curious touching that unutterable generation? For neither Gabriel nor Matthew was able to say anything more, but only that it was of the Spirit; but how, of the Spirit, or in what manner, neither of them hath explained; for neither was it possible.\nNor think that thou hast learnt all, by hearing \u201cof the Spirit;\u201d nay, for we are ignorant of many things, even when we have learnt this; as, for instance, how the Infinite is in a womb, how He that contains all things is carried, as unborn, by a woman; how the Virgin bears, and continues a virgin. How, I pray thee, did the Spirit frame that Temple? how did He take not all the flesh from the womb, but a part thereof, and increased it, and fashioned it? For that He did come forth of the Virgin\u2019s flesh, He hath declared by speaking of \u201cthat which was conceived in her;\u201d 169 and Paul, by saying, \u201cmade of a woman;\u201d whereby he stops the mouths of them 170 that say, Christ came among us as p. 23 through some conduit. For, if this were so, what need of the womb? If this were so, He hath nothing in common with us, but that flesh is of some other kind, and not of the mass which belongs to us. How then was He of the root of Jesse? How was He a rod? how Son of man? how was Mary His mother? how was He of David\u2019s seed? how did he \u201ctake the form of a servant?\u201d 171 how \u201cwas the Word made flesh?\u201d 172 and how saith Paul to the Romans, \u201cOf whom as concerning the flesh Christ came, who is God over all?\u201d 173 Therefore that He was of us, and of our substance, 174 and of the Virgin\u2019s womb, is manifest from these things, and from others beside; but how, is not also manifest. Do not either thou then inquire; but receive what is revealed, and be not curious about what is kept secret.\n7. \u201cAnd Joseph her husband, being,\u201d saith he \u201ca just man, and not willing to make her a public example, was minded to put her away privily.\u201d 175\nHaving said that it was of the Holy Ghost, and without cohabitation, he establishes his statement in another way again. 176 Lest any one should say, \u201cWhence doth this appear? Who hath heard, who hath seen any such thing ever come to pass?\u201d\u2014or lest you should suspect the disciple as inventing these things to favor his Master;\u2014he introduces Joseph as contributing, by what he underwent, to the proof of the things mentioned; and by his narrative all but says, \u201cIf thou doubt me, and if thou suspect my testimony, believe her husband.\u201d For \u201cJoseph,\u201d saith he, \u201cher husband, being a just man.\u201d By \u201ca just man\u201d in this place he means him that is virtuous in all things. For both freedom from covetousness is justice, and universal virtue is also justice; 177 and it is mostly in this latter sense that the Scripture uses the name of justice; as when it saith, \u201ca man that was just and true;\u201d 178 and again, \u201cthey were both just.\u201d 179 Being then \u201cjust,\u201d that is good and considerate, \u201che was minded to put her away privily.\u201d For this intent he tells what took place before Joseph\u2019s being fully informed, that thou mightest not mistrust what was done after he knew. However, such a one was not liable to be made a public example only, but that she should also be punished was the command of the law. Whereas Joseph remitted not only that greater punishment, but the less likewise, namely, the disgrace. For so far from punishing, he was not minded even to make an example of her. Seest thou a man under self-restraint, and freed from the most tyrannical of passions. For ye know how great a thing jealousy is: and therefore He said, to whom these things are clearly known, \u201cFor full of jealousy is the rage of a husband;\u201d 180 \u201che will not spare in the day of vengeance:\u201d and \u201cjealousy is cruel as the grave.\u201d 181 And we too know of many that have chosen to give up their lives rather than fall under the suspicion of jealousy. But in this case it was not so little as suspicion, the burden of the womb entirely convicting her. But nevertheless he was so free from passion as to be unwilling to grieve the Virgin even in the least matters. Thus, whereas to keep her in his house seemed like a transgression of the law, but to expose and bring her to trial would constrain him to deliver her to die; he doth none of these things, but conducts himself now by a higher rule than the law. For grace being come, there must needs henceforth be many tokens of that exalted citizenship. For as the sun, though as yet he show not his beams, doth from afar by his light illumine more than half 182 the world; so likewise Christ, when about to rise from that womb, even before He came forth, shone over all the world. Wherefore, even before her travail, prophets danced for joy, and women foretold what was to come, and John, when he had not yet come forth from the belly, leaped from the very womb. Hence also this man exhibited great self-command, in that he neither accused nor upbraided, but only set about putting her away.\n8. The matter then being in this state, and all at their wits\u2019 end, 183 the angel comes to solve all their difficulties. But it is worth inquiring, why the angel did not speak sooner, before the husband had such thoughts: but, \u201cwhen he thought on it,\u201d not until then, he came; for it is said, \u201cWhile he thought on these things, the angel\u201d comes. And yet to her he declares the good tidings even before she conceived. And this again contains another difficulty; for even though the angel had not spoken, wherefore was the Virgin silent, who had been informed by the angel; and why, when she saw her betrothed husband in trouble, did she not put an end to his perplexity?\np. 24\nWherefore then did not the angel speak before Joseph became troubled. For we must needs explain the former difficulty first. For what reason then did he not speak? Lest Joseph should be unbelieving, and the same happen to him as to Zacharias. For when the thing was visible, belief was thenceforth easy; but when it had not yet a beginning, it was not equally easy to receive his saying. For this reason the angel spake not at the first, and through the same cause the Virgin too held her peace. For she did not think to obtain credit with her betrothed husband, in declaring to him a thing unheard of, but rather that she should provoke him the more, as though she were cloking a sin that had been committed. Since if she herself, who was to receive so great a favor, is affected somewhat after the manner of man, and saith, \u201cHow shall this be, seeing I know not a man?\u201d 184 much more would he have doubted; and especially when hearing it from the woman who was under suspicion. Wherefore the Virgin saith nothing to him, but the angel, the time demanding it, presents himself to him.\n9. Why then, it may be asked, did he not so in the Virgin\u2019s case also, and declare the good tidings to her after the conception? Lest she should be in agitation and great trouble. For it were likely that she, not knowing the certainty, might have even devised something amiss touching herself, and have gone on to strangle or to stab herself, not enduring the disgrace. For wondrous indeed was that Virgin, and Luke points out her excellency, saying, that when she heard the salutation, she did not straightway pour herself out, 185 neither did she accept the saying, but \u201cwas troubled,\u201d seeking \u201cwhat manner of salutation this might be.\u201d 186 Now she who was of such perfect delicacy would even have been distracted with dismay at the thought of her shame, not expecting, by whatever she might say, to convince any one who should hear of it, but that what had happened was adultery. Therefore to prevent these things, the angel came before the conception. Besides that, it was meet that womb should be free from trouble which the Maker of all things entered; and the soul rid of all perturbation, which was thought worthy to become the minister of such mysteries. For these reasons He speaks to the Virgin before the conception, but to Joseph at the time of travail.\nAnd this many of the simpler sort, not understanding, have said there is a discordance; because Luke saith it was Mary to whom he declared the good tidings, but Matthew, that it was Joseph; not knowing that both took place. And this sort of thing it is necessary to bear in mind throughout the whole history; for in this way we shall solve many seeming discordances.\n10. The angel then comes, when Joseph is troubled. For in addition to the causes mentioned, with a view also to the manifestation of his self-command, he defers his coming. But when the thing was on the point of taking place, then at last he presents himself. \u201cWhile he thought on these things, an angel appeareth to Joseph in a dream.\u201d 187\nSeest thou the mildness of the husband? So far from punishing, he did not even declare it to any one, no not even to her whom he suspected, but was thinking it over with himself, as aiming to conceal the cause even from the Virgin herself. For neither is it said that he was minded to \u201ccast her out,\u201d but to \u201cput her away,\u201d so very mild and gentle was the man. \u201cBut while he is thinking on these things, the angel appeareth in a dream.\u201d\nAnd why not openly, as to the shepherds, and to Zacharias, and to the Virgin? The man was exceedingly full of faith, and needed not this vision. Whereas the Virgin, as having declared to her very exceeding good tidings, greater than to Zacharias, and this before the event, needed also a marvellous vision; and the shepherds, as being by disposition rather dull and clownish. 188 But this man, after the conception, 189 and wide the interval between the two men; wherefore neither was there need of rebuke.\nBut by saying, \u201cfear not,\u201d he signifies him to have been afraid, lest he should give offense to God, as retaining an adulteress; since, if it had not been for this, he would not have even thought of casting her out. In all ways then he points out that the angel came from God, bringing forward and setting before him all, both what he thought to do, and what he felt in his mind.\nNow having mentioned her name, he stayed not at this, but added also, \u201cthy wife;\u201d whereas he would not have called her so, if she had been corrupted. And here he calls her that is espoused \u201ca wife;\u201d as indeed the Scripture is wont to call betrothed husbands sons-in-law even before marriage.\nBut what means, \u201cto take unto thee?\u201d To retain her in his house, for in intention she had been now put away by him. \u201cHer, being put away, do thou retain,\u201d saith he, \u201cas committed unto thee by God, not by her parents. And He commits her not for marriage; but to dwell with thee; and by my voice doth He commit her.\u201d Much as Christ Himself afterwards committed her to His disciple, so even now unto Joseph.\n12. Then having obscurely signified the matter in hand, he mentioned not the evil suspicion; but, in a manner more reverent and seemly, by telling the cause of travail he removed this also; implying that the very thing which had made him afraid, and for which he would have cast her out,\u2014this very thing, I say, was a just cause why he should take her and retain her in his house. Thus more than entirely 190 doing away with his distress. \u201cFor she is not only free,\u201d saith he, \u201cfrom unlawful intercourse, but even above all nature is her conception. Not only therefore put away thy fear, but even rejoice more exceedingly, \u2018for that which is conceived in her is of the Holy Ghost.\u2019\u201d\nA strange thing it was which he spake of, surpassing man\u2019s reason, and above all the laws of nature. How then is he to believe, to whom such tidings are altogether new? \u201cBy the things that are past,\u201d saith he, \u201cby the revelations.\u201d For with this intent he laid open all things that were in his mind, what he felt, what he feared, what he was resolved to do;\u2014that by these he might assure himself of this point.\nOr rather, not by things past only, but like wise by things to come, he wins him over. \u201cAnd she shall bring forth,\u201d saith he, \u201ca Son, and thou shalt call His name Jesus.\u201d 191 \u201cFor do not thou, because He is of the Holy Ghost, imagine that thou art an alien to the ministry of this dispensation. Since although in the birth thou hast no part, but the Virgin abode untouched, nevertheless, what pertains to a father, not injuring the honor of virginity, that do I give thee, to set a Name on that which is born: for \u201cthou shalt call Him.\u201d For though the offspring be not thine, yet shalt thou exhibit a father\u2019s care towards Him. Wherefore I do straightway, even from the giving of the name, connect thee with Him that is born.\u201d\nThen lest on the other hand any one should from this suspect him to be the father, hear what follows, with what exact care he states it. \u201cShe shall bring forth,\u201d he saith, \u201ca Son:\u201d he doth not say, \u201cbring forth to thee,\u201d but merely \u201cshe shall bring forth,\u201d putting it indefinitely: 192 since not to him did she bring forth, but to the whole world.\n13. For this cause too the angel came bringing His name from Heaven, hereby again intimating that this is a wondrous birth: it being God Himself who sends the name from above by the angel to Joseph. For neither was this without an object, but a treasure of ten thousand blessings. Wherefore the angel also interprets it, and suggests good hopes, in this way again leading him to belief. For to these things we are wont to be more inclined, and therefore are also fonder of believing them.\nSo having established his faith by all, by the past things, by the future, by the present, by the honor given to himself, he brings in the prophet also in good time, to give his p. 25 suffrage in support of all these. But before introducing him, he proclaims beforehand the good things which were to befall the world through Him. And what are these? Sins removed and done away. 193 \u201cFor He shall save His people from their sins.\u201d\nHere again the thing is signified to be beyond all expectation. For not from visible wars, neither from barbarians, but what was far greater than these, from sins, he declares the glad tidings of deliverance; a work which had never been possible to any one before.\nBut wherefore, one may ask, did he say, \u201cHis people,\u201d and not add the Gentiles also? That he might not startle the hearer yet a while. For to him that listens with understanding he darkly signified the Gentiles too. For \u201cHis people\u201d are not the Jews only, but also all that draw nigh and receive the knowledge that is from Him.\nAnd mark how he hath by the way discovered to us also His dignity, by calling the Jewish nation \u201cHis people.\u201d For this is the word of one implying nought else, but that He who is born is God\u2019s child, and that the King of those on high is the subject of his discourse. As neither doth forgiving sins belong to any other power, but only to that single essence.\n14. Forasmuch then as we have partaken of so great a gift, let us do everything not to dishonor such a benefit. For if even before this honor, what was done was worthy of punishment, much more now, after this unspeakable benefit. And this I say not now for no cause, 194 but because I see many after their baptism living more carelessly than the uninitiated, and having nothing peculiar to distinguish them in their way of life. It is, you see, for this cause, that neither in the market nor in the Church is it possible to know quickly who is a believer and who an unbeliever; unless one be present at the time of the mysteries, and see the one sort put out, the others remaining within. Whereas they ought to be distinguished not by their place, but by their way of life. For as men\u2019s outward 195 dignities are naturally to be discovered by the outward signs with which they are invested, so ours ought to be discernible by the soul. That is, the believer ought to be manifest not by the gift only, but also by the new life. The believer ought to be the light and salt of the world. But when thou dost not give light even to thyself, neither bind up thine own gangrene, what remains, whereby we are to know thee? Because thou hast entered the holy waters? Nay, this to thee becomes a store 196 of punishment. For greatness of honor is, to them who do not choose to live worthy of the honor, an increase of vengeance. Yea, the believer ought to shine forth not only by what he hath received from God, but also by what he himself hath contributed; and should be discernible by everything, by his gait, by his look, by his garb, by his voice. And this I have said, not that display, but that the profit of beholders, may be the rule by which we frame ourselves.\n15. But now, what things soever I might seek to recognize thee by, I find thee in all points distinguished by the contraries of the same. For whether by thy place I would fain discern thee, I see thee spending thy day in horse races, and theatres, and scenes of lawlessness, in the wicked assemblies in the market places, and in companies of depraved men; or by the fashion of thy countenance, I see thee continually laughing to excess, and dissolute as a grinning 197 and abandoned harlot; or by thy clothes, I see thee in no better trim than the people on the stage; or by thy followers, thou art leading about parasites and flatterers; or by thy words, I hear thee say nothing wholesome, nothing necessary, nothing of moment to our life; or by thy table, yet heavier from thence will the charge against thee appear.\nBy what then, tell me, am I to recognize the believer 198 in thee, while all the things I have mentioned give the contrary sentence? And why do I say, the believer? since I can not clearly make out whether thou art a man. For when thou art like an ass, kicking, and like a bull, wantoning, and like a horse neighing after women; when thou dost play the glutton like the bear, and pamper thy flesh as the mule, and bear malice like the camel; 199 also?\nFurther, if I were bidding thee make another man gentle, not even so ought I to seem as one enjoining impossible things; however, thou mightest then object that thou hast not the control of another\u2019s disposition, and that it doth not altogether rest with thee. But now it is thine own wild beast, and a thing which absolutely depends on thee. What plea then hast thou? or what fair excuse wilt thou be able to put forth, turning as thou art a lion into a man, and regardless that thou thyself art of a man becoming a lion; upon the beast bestowing what is above nature, but for thyself not even preserving what is natural? Yea, while the wild beasts are by thine earnest endeavors advanced into our noble estate, thou art by thyself cast down from the throne of the kingdom, and thrust out into their madness. Thus, imagine, if thou wilt, thy wrath to be a kind of wild beast, and as much zeal as others have displayed about lions, so much do thou in regard of thyself, and cause that way of taking things 200 to become gentle and meek. Because this too hath grievous teeth and talons, and if thou tame it not, it will lay waste all things. For not even lion nor serpent hath such power to rend the vitals as wrath, with its iron talons continually doing so. Since it mars, we see, not the body only, but the very health likewise of the soul is corrupted by it, devouring, rending, tearing to pieces all its strength, and making it useless for everything. For if a man nourishing worms in his entrails, shall not be able so much as to breathe, his inward parts all wasting away; how shall we, having so large a serpent eating up all within us (it is wrath I mean), how, I say, shall we be able to produce anything noble?\n17. How then are we to be freed from this p. 26 pest? If we can drink a potion that is able to kill the worms within us and the serpents. \u201cAnd of what nature,\u201d it will be asked, \u201cmay this potion be, that hath such power?\u201d The precious Blood of Christ, if it be received with full assurance, 201 (for this will have power to extinguish every disease); and together with this the divine Scriptures carefully heard, and almsgiving added to our hearing; for by means of all these things we shall be enabled to mortify the affections that mar our soul. And then only shall we live; for now surely we are in no better state than the dead: forasmuch as it cannot be, that while those passions live, we should live too, but we must necessarily perish. And unless we first kill them here, they will be sure to kill us in the other life; or rather before that death they will exact of us, even here, the utmost penalty. Yes, for every such passion is both cruel and tyrannical and insatiable, and never ceases to devour us every day. For \u201ctheir teeth are the teeth of a lion,\u201d 202 or rather even far more fierce. For the lion, as soon as ever he is satisfied, is wont to leave the carcass that hath fallen in his way; but these passions neither are satisfied, nor do they leave the man whom they have seized, until they have set him nigh the devil. For so great is their power, that the very service which Paul showed forth to Christ, 203 despising both hell and the kingdom for His sake, even this same do they require of them whom they have seized. For whether it be with the love of women, or of riches, or of glory, that any one is entangled, he laughs at hell thenceforth, and despises the kingdom, that he may work the will of these. Let us not then doubt Paul when he saith that he so loved Christ. For when some are found so doing service to their passions, how should that other afterwards seem incredible? Yea, and this is the reason why our longing for Christ is feebler, because all our strength is consumed on this love, and we rob, and defraud, and are slaves to vainglory; than which what can be more worthless?\nFor though thou shouldest become infinitely conspicuous, thou wilt be nothing better than the base: rather for this selfsame cause thou wilt even be baser. For when they who are willing to give thee glory, and make thee illustrious, do for this very cause ridicule thee, that thou desirest the glory which comes of them, how can such instances fail to turn the contrary way in regard of thee. For indeed this thing is among those which attract censure. So that even as in the case of one desiring to commit adultery or fornication, should any one praise or flatter him, by this very act he becomes an accuser rather than a commender of the person indulging such desires: so with regard to him who is desirous of glory; when we all praise, it is accusation rather than praise which we bestow on those who wish to be made glorious.\n18. Why then bring upon thyself that, from which the very opposite is wont to befall thee. Yea, if thou wilt be glorified, despise glory; so shalt thou be more illustrious than any. Why feel as Nebuchadnezzar felt? For he too set up an image, thinking from wood and from a senseless figure to procure to himself an increase of fame, and the living would fain appear more glorious by the help of that which hath no life. Seest thou the excess of his madness; how, thinking to do honor, he rather offered insult, to himself? For when it appears that he is relying rather on the lifeless thing, than on himself and the soul that lives in him, and when for this cause he advances the stock unto such high precedence, how can he be other than ridiculous, endeavoring as he doth to adorn himself, not by his way of living, but by planks of wood? Just as if a man should think proper to give himself airs, because of the pavement of his house, and his beautiful staircase rather than because he is a man. Him do many too amongst us imitate now. For as he for his image, so some men claim to be admired for their clothes, others for their house; or for their mules and chariots, and for the columns in their house. For inasmuch as they have lost their being as men, they go about gathering to themselves from other quarters such glory as is full of exceeding ridicule.\nBut as to the noble and great servants of God, not by these means, but by such as best became them, even by such did they shine forth. For captives as they were, and slaves, and youths, and strangers, and stripped of all resources of their own, they proved at that time far more awful than he who was invested with all these things. And while Nebuchadnezzar found neither so great an image, nor satraps, nor captains of the host, nor endless legions, nor abundance of gold, nor other pomp, enough to meet his desire, and to show him great; to these, on the other hand, stripped of all this, their high self-restraint alone was sufficient, and showed him that wore the diadem and the purple, as much inferior in glory to those who had no such thing, as the sun is more glorious than a pearl. 204 For they were led forth in the midst of the whole world, being at once p. 27 youths, and captives, and slaves, and straightway on their appearance the king darted fire from his eyes, and captains, and deputies, and governors, and the whole amphitheatre of the devil, stood around; and a voice of pipes from all sides, and of trumpets, and of all music, borne up to Heaven, was sounding in their ears, and the furnace burned up to a boundless height, and the flame reached the very clouds, and all was full of terror and dismay. But none of these things dismayed them, but they laughed it all to scorn, as they would children mocking them, and exhibited their courage and meekness, and uttering a voice clearer than those trumpets, they said, \u201cBe it known unto thee, O king.\u201d 205 For they did not wish to affront the king, no not so much as by a word, but to declare their religion 206 only. For which cause, neither did they extend their speech to any great length, but set forth all briefly; \u201cFor there is,\u201d say they, \u201ca God in Heaven, who is able to deliver us,\u201d 207 \u201cwhy showest thou me the multitude? why the furnace? why the sharpened swords? why the terrible guards? our Lord is higher and more mighty than all these.\u201d\nThen when they considered that it was possible that God might be willing even to permit them to be burnt; lest, if this should come to pass, they might seem to be speaking falsehoods; they add this also and say, \u201cIf this happen not, be it known unto thee, O king, that we serve not thy gods.\u201d 208 For had they said, \u201cSins are the cause of His not delivering us, should He fail to deliver,\u201d they would not have been believed. Wherefore in this place they are silent on that subject, though they speak of it in the furnace, again and again alleging their sins. But before the king they say no such thing; only, that though they were to be burnt, they would not give up their religion.\nFor it was not for rewards and recompenses that they did what they did, but out of love alone; and yet they were in captivity too, and in slavery, and had enjoyed no good thing. Yea, they had lost their country, and their freedom, and all their possessions. For tell me not of their honors in the king\u2019s courts, for holy and righteous as they were, they would have chosen ten thousand times rather to have been beggars at home, and to have been partakers of the blessings in the temple. \u201cFor I had rather,\u201d it is said, \u201cbe an outcast 209 in the house of my God, than to dwell in the tents of sinners.\u201d And \u201cone day in thy courts is better than thousands.\u201d 210 They would have chosen then ten thousand times rather to be outcasts at home, than kings in Babylon. And this is manifest, from what they declare even in the furnace, grieving at their continuance in that country. For although themselves enjoyed great honors, yet seeing the calamities of the rest they were exceedingly vexed; and this kind of thing is most especially characteristic of saints, that no glory, nor honor, nor anything else should be more precious to them than their neighbor\u2019s welfare. See, for example, how even when they were in a furnace, they made their supplication for all the people. But we not even when at large bear our brethren in mind. And again, when they were inquiring about the dreams, 211 they were looking \u201cnot to their own but the common good,\u201d 212 for that they despised death they showed by many things afterwards. But everywhere they put themselves forward, as wishing to prevail 213 with God by importunity. Next, as not accounting themselves either to be sufficient, they flee to the Fathers; but of themselves they said that they offer nothing more than \u201ca contrite spirit.\u201d 214\n19. These men then let us also imitate. Because now too there is set up a golden image, even the tyranny of Mammon. But let us not give heed to the timbrels, nor to the flutes, nor to the harps, nor to the rest of the pomp of riches; yea, though we must needs fall into a furnace of poverty, let us choose it, rather than worship that idol, and there will be \u201cin the midst a moist whistling wind.\u201d 215 Let us not then shudder at hearing of \u201ca furnace of poverty.\u201d For so too at that time they that fell into the furnace were shewn the more glorious, but they that worshipped were destroyed. Only then all took place at once, but in this case some part will be accomplished here, some there, some both here and in the day that is to come. For they that have chosen poverty, in order that they might not worship mammon, will be more glorious both here and then, but they that have been rich unjustly here, shall then pay the utmost penalty.\nFrom this furnace Lazarus too went forth, not less glorious than those children; but the rich man who was in the place of them that worshipped the image, was condemned to p. 28 hell. 216 For indeed what we have now mentioned was a type of this. Wherefore as in this instance they who fell into the furnace suffered no hurt, but they who sat without were laid hold of with great fierceness, so likewise shall it be then. The saints walking through the river of fire shall suffer no pain, nay they will even appear joyous; but they that have worshipped the image, shall see the fire rest upon them fiercer than any wild beast, and draw them in. So that if any one disbelieves hell, when he sees this furnace, let him from the things present believe things to come, and fear not the furnace of poverty, but the furnace of sin. For this is flame and torment, but that, dew 217 and refreshment; and by this stands the devil, by that, angels wafting aside the flame.\n20. These things let them hear that are rich, that are kindling the furnace of poverty. For though they shall not hurt those others, \u201cthe dew\u201d 218 coming to their aid; yet themselves they will render an easy prey to the flame, which they have kindled with their own hands.\nThen, an angel went down with those children; now, let us go down with 219 them that are in the furnace of poverty, and by alms-deeds let us make a \u201cdewy air,\u201d 220 and waft the flame quite aside, that we may be partakers of their crowns also; that the flames of hell may likewise be scattered by the voice of Christ saying, \u201cYe saw me an hungered, and fed me.\u201d 221 For that voice shall then be with us instead of a \u201cmoist wind whistling\u201d 222 through the midst of the flame. Let us then go down with alms-giving, unto the furnace of poverty; let us behold them that in self-restraint walk therein, and trample on the burning coals; let us behold the marvel, strange and beyond thought, a man singing praise in a furnace, a man giving thanks in fire, chained unto extreme poverty, yet offering much praise to Christ. Since they, who bear poverty with thankfulness, really become equal to those children. For no flame is so terrible as poverty, nor so apt to set us on fire. But those children were not set on fire; rather, on their giving thanks to the Lord, their bonds too were at once loosed. So likewise now, if when thou hast fallen into poverty, thou art thankful, both the bonds are loosened, and the flame extinguished; or though it be not extinguished (what is much more marvellous), it becomes a fountain instead of a flame: which then likewise came to pass, and in the midst of a furnace they enjoyed a pure dew. For the fire indeed it quenched not, but the burning of those cast in it altogether hindered. This one may see in their case also who live by the rules of wisdom, 223 for they, even in poverty, feel more secure than the rich.\nLet us not therefore sit down without the furnace, feeling no pity towards the poor; lest the same befall us as then befell those executioners. For if thou shouldest go down to them, and take thy stand with the children, the fire will no longer work thee any harm; but if thou shouldest sit above and neglect them in the flame of their poverty, the flame will burn thee up. Go down therefore into the fire, that thou mayest not be burnt up by the fire; sit not down without the fire, lest the flame catch hold of thee. For if it should find thee amongst the poor, it will depart from thee; but if alienated from them, it will run upon thee quickly, and catch thee. Do not therefore stand off from them that are cast in, but when the devil gives command to cast them that have not worshipped gold into the furnace of poverty, be not thou of them that cast others in, but of them that are cast in; that thou mayest be of the number of the saved, and not of the burned. For indeed it is a most effectual dew, to be held in no subjection by desire of wealth, to be associate with poor persons. These are wealthier than all, who have trampled under foot the desire of riches. Forasmuch as those children too, by despising the king at that time, became more glorious than the king. And thou therefore, if thou despise the things of the world, shalt become more honorable than all the world; like those holy men, \u201cof whom the world was not worthy.\u201d 224\nIn order then to become worthy of the things in Heaven, I bid thee laugh to scorn things present. For in this way thou shalt both be more glorious here, and enjoy the good things to come, by the grace and love towards man of our Lord Jesus Christ; to whom be glory and might for ever and ever. Amen.\n[St. Augustin\u2019s Harmony of the Gospels, ii. 4; Nicene Fathers, vol. vi. pp. 105, 106, where the sum of the names (forty) is given a symbolical significance.\u2014R.]\n20:156\n[But see Homily I. 5, 6, where the independence of the evangelists is emphasized.\u2014R.]\n21:157 21:158 21:159\n\u201cThe tyrant commanded the sacred vessels to be delivered up to the imperial treasury.\u2026Into the Temple of God then,\u201d at Antioch, \u201cthere entered, along with Julian the Prefect of the East, Felix the Steward of the Imperial Treasures\u2026And they say that Julian grievously insulted the sacred table, and when Euzoius\u201d (the Arian bishop) \u201cendeavored to prevent him, he gave him a blow on the temple\u2026Julian, however, presently fell into a grievous disease, and had his bowels wasted with a kind of mortification\u2026and so came to an end of his life. Felix also for his part being afflicted with a scourge from God, had to vomit blood night and day from his mouth\u2026until he also wasted away.\u201d Theodoret. E H. iii. 8, 9, ed. Schulze. See also Sozom. E. H. v. 8. St. Chrys. Orat. in Babylam. t. v. p. 246, sub fin. where he says that Felix \u201cburst asunder.\u201d\n21:160 21:161\nHe mentions this miracle too with the former ones, Hom. in Ps. cx. t. 1, 738; and in his first Hom. on St. Paul, t. 8, 44. \u201cThe fountains among us, whose current is stronger than the rivers, shrank suddenly and started back (a thing which never had occurred to them before), upon the Emperor\u2019s attempting to defile the place with sacrifices and libations.\u201d\n21:162\n\u03b8\u03b5\u03c9\u03c1\u03b1\u03bd: the allegorical or mystical sense. See Suicer on the word; and St. Just. Mart. Cohort. ad Gr\u00e6c. p. 29. A. Ed. Morell. See also in the Catena Aurea, from St. Jerome, the interpretation of the names in our Lord\u2019s genealogy.\n21:163 21:164 22:165 22:166\nSee the different opinions of the Fathers on these dates, in St. Jerome on Daniel ix.\n22:167 22:168 22:169 22:170\ni.e., the Valentinians and some other Gnostics. Theodoret, Ep. 145. \u201cValentinus, and Basilides, and Bardesanes, and Harmonius, and those of their company, allow indeed the Virgin\u2019s conception and the birth, but affirm that God the Word took nothing of the Virgin, but in a manner made Himself a passage through her as through a conduit, and that in manifesting Himself to men He was employing a mere phantom, and only seeming to be a man; as He appeared to Abraham and certain other of the ancients.\u201d S. Epiph. H\u00e6r. xxxi. 7. \u201cThey affirm that He brought down His body from Heaven, and that as water through a conduit, so He passed through the Virgin Mary taking nothing of His mother\u2019s womb, but having His body from Heaven, as I said before.\u201d Comp. Massuet\u2019s 1st Dissert. prefixed to the Benedictine Iren\u00e6us, sec. 73. [Comp. the recovered work of Hippolytus (unknown when the Oxford translation was made), Refutation of all Heresies, Book VI., VII., Ante-Nicene Fathers, Vol. V. pp. 81 et sqq.\u2014R.]\n23:171 23:172 23:173 23:174 23:175 23:176\n[The punctuation of the translation has here been conformed to that of the Greek text.\u2014R.]\n23:177\nSee Arist. Eth. Nicom. v. 1, 2.\n23:178 23:179 23:180 23:181 23:182 23:183 24:184 24:185\n[That is, did not give way to her feeling, with loud cry, whether of joy or grief.\u2014R.]\n24:186 24:187 24:188\n[\u1f00\u03b3\u03c1\u03bf\u03b9\u03ba\u03b9\u03ba\u03c4\u03b5\u03c1\u03bf\u03bd, \u201cmore boorish.\u201d\u2014R.]\n24:189 24:190\n\u1f10\u03ba \u03c0\u03b5\u03c1\u03b9\u03bf\u03c5\u03c3\u03b1, \u201csuperabundantly.\u201d\u2014R.]\n24:191 24:192 25:193\n[More literally, \u201cRemoval and destruction of sins.\u201d\u2014R.]\n25:194\n[\u03bf\u03c7 \u03c0\u03bb, here in the sense, \u201cnot generally, not at random.\u201d\u2014R.]\n25:195\n\u1f14\u03be\u03c9\u03b8\u03b5\u03bd. 1 Cor. v. 13.\n25:196 25:197 25:198\n[\u03c0\u03b9\u03c3\u03c4\u03bd. The translator sometimes, as in this instance, rendered the word \u201cChristian.\u201d For the sake of uniformity, \u201cbeliever\u201d has been substituted several times in this paragraph.\u2014R.]\n25:199\nThe Hebrew name \u03c0\u03c1\u03bf\u03b1\u03b9\u03c1\u03c3\u03b5\u03c9, deliberate choice.\u2014R.]\n25:200 26:201\n\u03c0\u03b1\u03b7\u03c3\u03b1. [\u201cBoldness\u201d or \u201cconfidence\u201d would better express the meaning.\u2014R.]\n26:202 26:203 26:204 27:205 27:206 27:207 27:208 27:209\n\u03c0\u03b1\u03c1\u03b1\u03b9\u03c0\u03c4\u03b5\u03c3\u03b8\u03b1\u03b9, i.e., be a worshipper outside the courts. Our marginal translation is, \u201cI would choose rather to sit at the threshold.\u201d [The R.V. margin is, \u201cI had rather stand at the threshold.\u201d\u2014R.]\n27:210\nPs. lxxxiv. 10, LXX.\n27:211 27:212 27:213 27:214\nSong of the Three Children, v. 16.\n27:215\nSong of the Three Children, v. 26. [The Greek phrase, \u03b4\u03c1\u03c3\u03bf \u03b4\u03b9\u03b1\u03c3\u03c5\u03c1\u03b6\u03bf\u03c5\u03c3\u03b1, literally means, \u201ca dew continually whistling.\u201d Chrysostom refers several times in what follows to the \u201cdew,\u201d having this citation in mind.\u2014R.]\n28:216\nGehenna. [But in Luke xvi. 23, \u201cHades\u201d occurs. The context in the Gospel, however, justifies the interpretation of the passage given here.\u2014R.]\n28:217 28:218 28:219 28:220 28:221 28:222 28:223 28:224","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of S...","type":"page"}