{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/110/1100076.htm","path":"chr/ecf/110/1100076.htm","source_url":"https://sacred-texts.com/chr/ecf/110/1100076.htm","text":"\u201cBut when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together; and one of them, which was a lawyer, asked Him a question, tempting Him, and saying, Master, which is the great commandment in the law?\u201d\nAgain doth the evangelist express the cause, for which they ought to have held their peace, and marks their boldness by this also. How and in what way? Because when those others were put to silence, these again assail Him. For when they ought even for this to hold their peace, they strive to urge further their former endeavors, 2631 and put forward the lawyer, not desiring to learn, but making a trial of Him, and ask, \u201cWhat is the first commandment?\u201d\nFor since the first commandment was this, \u201cThou shalt love the Lord thy God,\u201d thinking that He would afford them some handle, as though He would amend it, for the sake of showing that Himself too was God, they propose the question. What then saith Christ? Indicating from what they were led to this; from having no charity, from pining with envy, from being seized by jealousy, He saith, \u201cThou shalt love the Lord thy God. This is the first and great commandment. 2632 And the second is like unto this, 2633 Thou shalt love thy neighbor as thyself.\u201d 2634\nBut wherefore \u201clike unto this?\u201d Because this makes the way for that, and by it is again established; \u201cFor every one that doeth evil hateth the light, neither cometh to the light;\u201d 2635 and again, \u201cThe fool hath said in his heart, There is no God.\u201d And what in consequence of this? \u201cThey are corrupt, and become abominable in their ways.\u201d 2636 And again, \u201cThe love of money is the root of all evils; which while some coveted after they have erred from the faith;\u201d 2637 and, \u201cHe that loveth me, will keep my commandment.\u201d 2638\nBut His commandments, and the sum of them, are, \u201cThou shalt love the Lord thy God, and thy neighbor as thyself.\u201d If therefore to love God is to love one\u2019s neighbor, \u201cFor if thou lovest me,\u201d He saith, \u201cO Peter, feed my sheep,\u201d 2639 but to love one\u2019s neighbor worketh a keeping of the commandments, with reason doth He say, \u201cOn these hang all the law and the prophets.\u201d 2640\nSo therefore what He did before, this He doth here also. I mean, that both there, when asked about the manner of the resurrection, He also taught a resurrection, instruct p. 414 ing them beyond what they inquired; and here, being asked the first commandment, He rehearses the second also, which is not much inferior to that (for though second, it is like that), intimating to them, whence the question had arisen, that it was from hatred. \u201cFor charity envieth not.\u201d 2641 By this He shows Himself to be submissive both to the law and to the prophets.\nBut wherefore doth Matthew say that he asked, tempting Him, but Mark the contrary? \u201cFor when Jesus,\u201d he saith, \u201csaw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God.\u201d 2642\nThey are not contradicting each other, but indeed fully agreeing. For he asked indeed, tempting, at the beginning, but being benefitted by the answer, was commended. For not at the beginning did He commend him, but when he had said, \u201cThat to love his neighbor is more than whole burnt sacrifices,\u201d then He saith, \u201cThou art not far from the kingdom;\u201d because he overlooked low things, and embraced the first principle of virtue. For indeed all those are for the sake of this, as well the Sabbath as the rest.\nAnd not even so did He make His commendation perfect, but yet deficient. For His saying, \u201cThou art not far off,\u201d indicates that he is yet falling short, that he might seek after what was deficient.\nBut if, when He said, \u201cThere is one God, and there is none other but He,\u201d He commended him, wonder not, but by this too observe, how He answers according to the opinion of them that come unto Him. For although men say ten thousand things about Christ unworthy of His glory, yet this at any rate they will not dare to say, that He is not God at all. Wherefore then doth He praise him that said, that beside the Father, there is no other God?\nNot excepting Himself from being God; away with the thought; but since it was not yet time to disclose His Godhead, He suffers him to remain in the former doctrine, and praises him for knowing well the ancient principles, so as to make him fit for the doctrine of the New Testament, which He is bringing in its season.\nAnd besides, the saying, \u201cThere is one God, and there is none other but He,\u201d both in the Old Testament and everywhere, is spoken not to the rejection of the Son, but to make the distinction from idols. So that when praising this man also, who had thus spoken, He praises him in this mind.\nThen since He had answered, He asks also in turn, \u201cWhat think ye of Christ, whose Son is He? They say unto Him, The Son of David.\u201d 2643\nSee after how many miracles, after how many signs, after how many questions, after how great a display of His unanimity with the Father, as well in words, as in deeds; after having praised this man that said, that there is one God, He asks the question, that they may not be able to say, that He did miracles indeed, yet was an adversary to the law, and a foe to God.\nTherefore, after so many things, He asks these questions, secretly leading them on to confess Him also to be God. And the disciples He asked first what the others say, and then themselves; but these not so; for surely they would have said a deceiver, and a wicked one, as speaking all things without fear. So for this cause He inquires for the opinion of these men themselves.\nFor since He was now about to go on to His passion, He sees forth the prophecy that plainly proclaims Him to be Lord; and not as having come to do this without occasion, nor as having made this His aim, but from a reasonable cause.\nFor having asked them first, since they answered not the truth concerning Him (for they said He was a mere man), to overthrow their mistaken opinion, He thus introduces David proclaiming His Godhead. For they indeed supposed that He was a mere man, wherefore also they said, \u201cthe Son of David;\u201d 2644 but He to correct this brings in the prophet witnessing to His being Lord, and the genuineness of His Sonship, and His equality in honor with His Father.\nAnd not even at this doth He stop, but in order to move them to fear, He adds what followeth also, saying, \u201cTill I make Thine enemies Thy footstool;\u201d 2645 that at least in this way He might gain them over.\nAnd that they may not say, that it was in flattery he so called Him, and that this was a human judgment, see what He saith, \u201cHow then doth David in spirit call Him Lord?\u201d See how submissively He introduces the sentence and judgment concerning Himself. First, He had said, \u201cWhat think ye? Whose Son is He?\u201d so by a question to bring them to an answer. Then since they said, \u201cthe Son of David,\u201d He said not, \u201cAnd yet David saith these things,\u201d but again in this order of a question, \u201cHow then p. 415 doth David in spirit call Him Lord?\u201d in order that the sayings might not give offense to them. Wherefore neither did He say, What think ye of me, but of Christ. For this reason the apostles also reasoned submissively, saying, \u201cLet us speak freely of the Patriarch David, that he is both dead and buried.\u201d 2646\nAnd He Himself too in like manner for this cause introduces the doctrine in the way of question and inference, saying, \u201cHow then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit Thou on my right hand, until I make Thy foes Thy footstool;\u201d 2647 and again, \u201cIf David then call Him Lord, how is He then his Son,\u201d 2648 not taking away the fact that He is his Son, away with the thought; for He would not then have reproved Peter for this, 2649 but to correct their secret thoughts. So that when He saith, \u201cHow is He his Son?\u201d He meaneth this, not so as ye say. For they said, that He is Son only, and not also Lord. And this after the testimony, and then submissively, \u201cIf David then call Him Lord, how is He his Son?\u201d\nBut, nevertheless, even when they had heard these things, they answered nothing, for neither did they wish to learn any of the things that were needful. Wherefore He Himself addeth and saith, that \u201cHe is his Lord.\u201d Or rather not even this very thing doth He say without support, but having taken the prophet with Him, because of His being exceedingly distrusted by them, and evil reported of amongst them. To which fact we ought to have especial regard, and if anything be said by Him that is lowly and submissive, not to be offended, for the cause is this, with many other things also, that He talks with them in condescension.\nWherefore now also He delivers His doctrine in the manner of question and answer; but He darkly intimates even in this way His dignity. For it was not as much to be called Lord of the Jews, as of David.\nBut mark thou also, I pray thee, how seasonable it is. For when He had said, \u201cThere is one Lord,\u201d then He spake of Himself that He is Lord, and showed it by prophecy, no more by His works only. And He showeth the Father Himself taking vengeance upon them in His behalf, for He saith, \u201cUntil I make Thine enemies Thy footstool,\u201d and great unanimity even hereby on the part of Him that begat Him towards Himself, and honor. And upon His reasonings with them He doth set this end high and great, and sufficient to close fast their mouths.\nFor they were silent from thenceforth, not willingly, but from their having nothing to say; and they received so deadly a blow, as no longer to dare to attempt the same things any more. For, \u201cno one,\u201d it is said, \u201cdurst from that day forth ask Him any more questions.\u201d 2650\nAnd this was no little advantage to the multitude. 2651 Therefore also unto them doth He henceforth direct His word, having removed the wolves, and having repulsed their plots.\nFor those men gained nothing, taken captive by vainglory, and having fallen upon this terrible passion. For terrible is this passion and many-headed, for some set their heart upon power for the sake of this, some on wealth, some on strength. But proceeding in order it goes on unto almsgiving also, and fasting, and prayers, and teaching, and many are the heads of this monster.\nBut to be vainglorious indeed about those other things is nothing wonderful; but to be so about fasting and prayer, this is strange and lamentable.\nBut that we may not again blame only, come and let us tell the means, by which we shall avoid this. Against whom shall we prepare to contend first, against those that are vainglorious of money, or those of dress, or those of places of power, or those of sciences, or those of art, or those of their person, or those of beauty, or those of ornaments, or those of cruelty, or those of humanity and almsgiving, or those of wickedness, or those of death, or those after death? For indeed, as I have said, this passion hath many links, 2652 and goes on beyond our life. For such a one, it is said, is dead, and that he may be held in admiration, hath charged that such and such things be done; and therefore such a one is poor, such a one rich.\nFor the grievous thing is this, that even of opposite things is it made up.\nAgainst whom then shall we stand, and let ourselves in array first? For one and the same discourse suffices not against all. Will ye then that it be against them that are vainglorious about almsgiving?\nTo me at least it seems well; for exceedingly do I love this thing, and am pained at seeing it marred, and vainglory plotting against it, like a pandering nurse against some royal damsel. For she feeds her in p. 416 deed, but for disgrace and mischief, prostituting her and commanding her to despise her father; but to deck herself to please unholy and often despicable men; and invests her with such a dress, as strangers wish, disgraceful, and dishonorable, not such as the father.\nCome now, then, let us take our aim against these; and let there be an almsgiving made in abundance for display to the multitude. Surely then, first vainglory leads her out of her Father\u2019s chamber. And whereas her Father requires not to appear so much as to the left hand, 2653 she displays her to the slaves, and to the vulgar, that have not even known her.\nSeest thou a harlot, and pander, casting her into the love of foolish men, that according as they require, so she may order herself? Dost thou desire to see how it renders such a soul not a harlot only, but insane also?\nMark then her mind. For when she lets go heaven and runs after fugitives and menial slaves, pursuing through streets and lanes them that hate her, the ugly and deformed, them that are not willing so much as to look at her, them that, when she burns with love towards them, hate her, what can be more insane than this? For no one do the multitude hate so much, as those that want the glory they have to bestow. Countless accusations at least do they frame against them, and the result is the same, as if any one were to bring down a virgin daughter of the king from the royal throne, and to require her to prostitute herself to gladiators, who abhorred her. These then, as much as thou pursuest them, so much do they turn away from thee; but God, if thou seek the glory that cometh from Him, so much the more both draws thee unto Himself, and commends thee, and great is the reward He renders unto thee.\nBut if thou art minded in another way also to discern the mischief thereof, when thou givest for display and ostentation, consider how great the sorrow that then comes upon thee, and how continual the desponding, while Christ\u2019s voice is heard in thine ears, saying, 2654 \u201cThou hast lost all thy reward.\u201d For in every matter indeed vainglory is a bad thing, yet most of all in beneficence, for it is the utmost cruelty, making a show of the calamities of others, and all but upbraiding those in poverty. For if to mention one\u2019s own good actions is to upbraid, what dost thou think it is to publish them even to many others.\nHow then shall we escape the danger? If we learn how to give alms, if we see after whose good report we are to seek. For tell me, who has the skill of almsgiving? Plainly, it is God, who hath made known the thing, who best of all knows it, and practises it without limit. What then? If thou art learning to be a wrestler, to whom dost thou look? or to whom dost thou display thy doings in the wrestling school, to the seller of herbs, and of fish, or to the trainer? And yet they are many, and he is one. What then, if while he admires thee, others deride thee, wilt thou not with him deride them?\nWhat, if thou art learning to box, wilt thou not look in like manner to him who knows how to teach this? And if thou art practising oratory, wilt thou not accept the praise of the teacher of rhetoric, and despise the rest.\nHow then is it other than absurd, in other arts to look to the teacher only, but here to do the contrary? although the loss be not equal. For there, if you wrestle according to the opinion of the multitude, and not that of the teacher, the loss is in the wrestling; but here it is in eternal life. Thou art become like to God in giving alms; be thou then like Him in not making a display. For even He said, when healing, that they should tell no man.\nBut dost thou desire to be called merciful amongst men? And what is the gain? The gain is nothing; but the loss infinite. For these very persons, whom thou callest to be witnesses, become robbers of thy treasures that are in the heavens; or rather not these, but ourselves, who spoil our own possessions, and scatter what we have laid up above.\nO new calamity! this strange passion. Where moth corrupteth not, nor thief breaketh through, vainglory scattereth. This is the moth of those treasures there; this the thief of our wealth in heaven; this steals away the riches that cannot be spoiled; this mars and corrupts all. For because the devil saw that that place is impregnable to thieves and to the worm, and the other plots against them, he by vainglory steals away the wealth.\nBut dost thou desire glory? Doth not then that suffice thee which is given by the receiver himself, that from our gracious God, but dost thou set thine heart on that from men also? Take heed, lest thou undergo the contrary, lest some condemn thee as not showing mercy, but making a display, and seeking honor, as making a show of the calamities of others.\nFor indeed the showing of mercy is a mystery. Shut therefore the doors, that none may see what it is not pious to display. For our mysteries too are above all things, a p. 417 showing of God\u2019s mercy and loving-kindness. According to His great mercy, He had mercy on us being disobedient.\nAnd the first prayer too is full of mercy, when we entreat for the energumens; and the second again, for others under penance seeking for much mercy; and the third also for ourselves, and this puts forward the innocent children of the people entreating God for mercy. For since we condemn ourselves for sins, for them that have sinned much and deserve to be blamed we ourselves cry; but for ourselves the children; for the imitators of whose simplicity the kingdom of heaven is reserved. For this image shows this, that they who are like those children, lowly and simple, these above all men are able to deliver the guilty by their prayers.\nBut the mystery itself, of how much mercy, of how much love to man it is full, the initiated know.\nDo thou then, when according to thy power thou art showing mercy to a man, shut the doors, let the object of thy mercy see it only; but if it be possible, not even he. But if thou set them open, thou art profanely exposing thy mystery.\nConsider that the very person, whose praise thou seekest, even himself will condemn thee; and if he be a friend, will accuse thee to himself; but if an enemy, he will deride thee unto others also. And thou wilt undergo the opposite of what thou desirest. For thou indeed desirest that he should call thee the merciful man; but he will not call thee this, but the vainglorious, the man-pleaser, and other names far more grievous than these.\nBut if thou shouldest hide it, he will call thee all that is opposite to this; the merciful, the kind. For God suffers it not to be hidden; but if thou conceal it, the other will make it known, and greater will be the admiration, and more abundant the gain. So that even for this very object of being glorified, to make a display is against us; for with respect to the thing unto which we most hasten and press, as to this most especially is this thing against us. For so far from obtaining the credit of being merciful, we obtain even the contrary, and besides this, great is the loss we undergo.\nFor every motive then let us abstain from this, and set our love on God\u2019s praise alone. For thus shall we both attain to honor here, and enjoy the eternal blessings, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.\n[R.V., following a different reading, \u201cgreat and first.\u201d]\n413:2633\n[The text varies from the received slightly, as well as from the reading accepted in the R.V.\u2014R.]\n413:2634 413:2635 413:2636 413:2637 413:2638\nJohn xiv. 15. [The paraphrase given above confirms the rendering of the R.V., \u201cIf ye love me, ye will keep my commandments.\u201d\u2014R.]\n413:2639\nJohn 21:16, 17.\n413:2640 414:2641 414:2642 414:2643\nMatt. xxii. 42. [R.V., \u201cthe Christ.\u201d]\n414:2644\nIt may be in this view that it is said of St. Paul, immediately on his conversion, that \u201che preached Christ in the synagogues, that He is the Son of God.\u201d Acts ix. 20.\n414:2645\nMatt. xxii. 43. [The form is that of the received text. R.V., following strongly preponderant authority, \u201cunderneath thy feet.\u201d\u2014R.]\n415:2646 415:2647 415:2648 415:2649\nFor being unwilling to admit what belonged to His Humanity; Matt. 16:22, 23.\n415:2650 415:2651\nSee the parallel place, Mark xii. 37, where it is added, \u201cThe common people heard Him gladly.\u201d [R.V., margin, \u201cor, the great multitude,\u201d etc.]\n415:2652 416:2653 416:2654","title":"Nicene and Post-Nicene Fathers, Vol. X: The Homilies of S...","type":"page"}