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Hebrews xi. 37, 38.
"They wandered about in sheep-skins, and goat-skins, being
destitute, afflicted, tormented (of whom this world was not
worthy); wandering in deserts, and in mountains, and in dens, and
caves of the earth."
AT all times indeed, but especially then when I reflect upon the
achievements of the saints, it comes over me to feel despondency
concerning my own condition, because we have not even in dreams
experienced the things among which those men spent their whole lives,
not paying the penalty of sins, but always doing rightly and yet always
afflicted.
For consider, I beseech you, Elijah, to whom our discourse has
come round today, for he speaks of him in this passage, and in him his
examples end: which [example] was appropriate to their case. And
having spoken of what befell the Apostles, that "they were slain with
the sword, were stoned," he goes back again to Elijah, who suffered
the same things with them. (See 2 Kings i. 8.) For since it
was probable that they would not as yet hold the Apostles in so great
estimation, he brings his exhortation and consolation from him who had
been taken up [into Heaven] and who was held in special admiration.
For "they wandered about" (he says) "in sheep-skins, and
goat-skins, being destitute, afflicted, tormented, of whom this
world was not worthy."
They had not even raiment, he says, through the excess of
affliction, no city, no house, no lodging-place; the same which
Christ said, "but the Son of Man hath not where to lay His
head." (Matt. viii. 20.) Why do I say "no
lodging-place"? No standing-place: for not even when they had
gained the wilderness, were they at rest. For he said not, They sat
down in the wilderness, but even when they were there, they fled, and
were driven thence, not out of the inhabited world only, but even out
of that which was uninhabitable. And he reminds them of the places
where they were set, and of things which there befell [them].
Then next, he says, they bring accusations against you for Christ's
sake. What accusation had they against Elijah, when they drove him
out, and persecuted him, and compelled him to struggle with famine?
Which these [Hebrews] were then suffering. At least, the
brethren, it is said, decided to send [relief] to those of the
disciples who were afflicted. "Every man according to his ability,
determined to send relief unto the brethren that dwelt in Judea"
(Acts xi. 29), which was [the case] of these also.
"Tormented" [or "ill-treated "], he says that is, suffering
distress, in journeyings, in dangers.
But "They wandered about," what is this? "Wandering," he
says, "in deserts and in mountains and in dens and caves of the
earth," like exiles and outcasts, as persons taken in the basest [of
crimes], as those not worthy to see the sun, they found no refuge
from the wilderness, but must always be flying, must be seeking
hiding-places, must bury themselves alive in the earth, always be in
terror.
What then is the reward of so great a change? What is the
recompense?
They have not yet received it, but are still waiting; and after thus
dying in so great tribulation, they have not yet received it. They
gained their victory so many ages ago, and have not yet received
[their reward]. And you who are yet in the conflict, are you
vexed?
Do you also consider what a thing it is, and how great, that Abraham
should be sitting, and the Apostle Paul, waiting till thou hast been
perfected, that then they may be able to receive their reward. For
the Saviour has told them before that unless we also are present, He
will not give it them. As an affectionate father might say to sons who
were well approved, and had accomplished their work, that he would not
give them to eat, unless their brethren came. And art thou vexed,
that thou hast not yet received the reward? What then shall Abel do,
who was victor before all, and is sitting uncrowned? And what Noah?
And what, they who lived in those [early] times: seeing that they
wait for thee and those after thee?
Dost thou see that we have the advantage of them? For "God" (he
says) "has provided some better thing for us." In order that they
might not seem to have the advantage of us from being crowned before
us, He appointed one time of crowning for all; and he that gained the
victory so many years before, receives his crown with thee. Seest
thou His tender carefulness?
And he did not say, "that they without us might not be crowned,"
but "that they without us might not be made perfect"; so that at that
time they appear perfect also. They were before us as regards the
conflicts, but are not before us as regards the crowns. He wronged
not them, but He honored us. For they also wait for the brethren.
For if we are "all one body," the pleasure becomes greater to this
body, when it is crowned altogether, and not part by part. For the
righteous are also worthy of admiration in this, that they rejoice in
the welfare of their brethren, as in their own. So that for
themselves also, this is according to their wish, to be crowned along
with their own members. To be glorified all together, is a great
delight.
(C. xii. 1) "Wherefore" (he says) "we also being compassed
about with so great a cloud of witnesses." In many places the
Scripture derives its consolation in evils from corresponding things.
As when the prophet says, "From burning heat, and from storm, and
rain." (Isa. iv. 6.) This at least he says here also, that
the memory of those holy men, reestablishes and recovers the soul which
had been weighed down by woes, as a cloud does him who is burnt by the
too hot rays [of the sun.]
And he did not say, "lifted on high above us," but, "compassing
us about," which was more than the other; so that we are in greater
security.
What sort of "cloud"? "A load of witnesses.'' With good reason
he calls not those in the New [Testament] only, but those in the
Old also, "witnesses" [or "martyrs"]. For they also were
witnesses to the greatness of God, as for instance, the Three
Children, those with Elijah, all the prophets.
"Laying aside all things." "All": what? That is, slumber,
indifference, mean reasonings, all human things.
"And the sin which doth easily beset us"; euneristaton, that is
either "which easily circumvents us," or "what can easily be
circumvented," but rather this latter. For it is easy, if we will,
to overcome sin.
"Let us run with patience" (he says) "the race that is set before
us." He did not say, Let us contend as boxers, nor, Let us
wrestle, nor, Let us do battle: but, what was lightest of all, the
[contest] of the foot-race, this has he brought forward. Nor yet
did he say, Let us add to the length of the course; but, Let us
continue patiently in this, let us not faint. "Let us run" (he
says) "the race that is set before us."
In the next place as the sum and substance of his exhortation, which
he puts both first and last, even Christ. (Ver. 2) "Looking"
(he says) "unto JESUS the Author and Finisher of our Faith
"; The very thing which Christ Himself also continually said to
His disciples, "If they have called the Master of the house
Beelzebub, how much more them of His household?" (Matt. x.
25.) And again, "The disciple is not above his Master, nor the
servant above his Lord." (Matt. x. 24.)
"Looking" (he says), that is, that we may learn to run. For as
in all arts and games, we impress the art upon our mind by looking to
our masters, receiving certain rules through our sight, so here also,
if we wish to run, and to learn to run well, let us look to Christ,
even to Jesus "the author and finisher of our faith." What is
this? He has put the Faith within us. For He said to His
disciples, "Ye have not chosen Me, but I have chosen you" (John
xv. 16); and Paul too says, "But then shall I know, even as
also I have been known." (1 Cor. xiii. 12.) He put the
Beginning into us, He will also put on the End.
"Who," he days, "for the joy that was set before Him, endured
the Cross, despising the shame." That is, it was in His power not
to suffer at all, if He so willed. For "He did no sin, neither
was guile found in His mouth" (1 Pet. ii. 22); as He also
says in the Gospels, "The Prince of the world cometh and haft
nothing in Me." (John xiv. 30.) It lay then in His power,
if so He willed, not to come to the Cross. For, "I have
power," He says, "to lay down My life; and I have power to take
it again." (John x. 18.) If then He who was under no
necessity of being crucified, was crucified for our sake, how much
more is it right that we should endure all things nobly!
"Who for the joy that was set before Him" (he says) "endured the
cross, despising the shame." But what is, "Despising the
shame"? He chose, he means, that ignominious death. For suppose
that He died. Why [should He] also [die] ignominiously? For no
other reason, but to teach us to make no account of glory from men.
Therefore though under no obligation He chose it, teaching us to be
bold against it, and to set it at nought. Why did he say not
"pain," but "shame"? Because it was not with pain that He bore
these things.
What then is the end? "He is set down at the right hand of the
throne of God." Seest thou the prize which Paul also says in an
epistle, "Wherefore God also hath highly exalted Him, and given
Him a Name which is above every name, that at the Name of Jesus
Christ every knee should bow." (Phil. ii. 9, 10.) He
speaks in respect to the flesh. Well then, even if there were no
prize, the example would suffice to persuade us to accept all [such]
things. But now prizes also are set before us, and these no common
ones, but great and unspeakable.
Wherefore let us also, whenever we suffer anything of this kind,
before the Apostles consider Christ. Why? His whole life was full
of insults. For He continually heard Himself called mad, and a
deceiver, and a sorcerer; and at one time the Jews said," Nay,"
(it says) "but He deceiveth the people." (John vii. 12.)
And again, "That deceiver said while He was yet alive, after three
days I will rise again." (Matt. xxvii. 63.) As to sorcery
too they calumniated Him, saying, "He casteth out the devils by
Beelzebub." (Matt. xii. 24.) And that "He is mad and hath
a devil." (John x. 20.) "Said we not well" (it says)
"that He hath a devil and is mad?" (John viii. 48.)
And these things He heard from them, when doing them good,
performing miracles, showing forth the works of God. For indeed, if
He had been so spoken of, when He did nothing, it would not have
been so wonderful: But [it is wonderful] that when He was teaching
what pertained to Truth He was called "a deceiver," and when He
cast out devils, was said to "have a devil," and when He was
overthrowing all that was opposed [to God], was called a sorcerer.
For these things they were continually alleging against Him.
And if thou wouldst know both the scoffs and the ironical jeerings,
which they made against Him (what particularly wounds our souls),
hear first those from His kindred. "Is not this" (it says) "the
carpenter's son, whose father and mother we know? Are not his
brethren sit with us?" (Matt. xiii. 55; Mark vi. 3; John
vi. 42.) Also scoffing at Him from His country, they said He
was "of Nazareth." And again, "search," it says, "and see,
for out of Galilee hath no prophet arisen." (John vii. 52.)
And He endured being so greatly calumniated. And again they said,
"Doth not the Scripture say, that Christ cometh from the town of
Bethlehem?" (John vii. 42.)
Wouldst thou see also the ironical jeerings they made? Coming, it
says, to the very cross they worshiped Him; and they struck Him and
buffeted Him, and said, "Tell us who it is that smote Thee"
(Matt. xxvi. 68); and they brought vinegar to Him, and said,
"If Thou be the Son of God, come down from the Cross."
(Matt. xxvii. 40.) And again, the servant of the High Priest
struck Him with the palm of his hand; and He says, "If I have
spoken evil, bear witness of the evil; but if well, why smiteth thou
Me?" (John xviii. 23.) And in derision they put a robe about
Him; and they spat in His face; and they were continually applying
their tests, tempting Him.
Wouldest thou see also the accusations, some secret, some open, some
from disciples? "Will ye also go away?" (John vi. 67) He
says. And that saying, "Thou hast a devil" (John viii. 48,
vii. 20), was uttered by those who already believed. Was He not
continually a fugitive, sometimes in Galilee, and sometimes in
Judea? Was not His trial great, even from the swaddling clothes?
When He was yet a young child, did not His mother take Him and go
down into Egypt? For all these reasons he says, "Looking unto
Jesus the Author and Finisher of our Faith who for the joy that was
set before Him endured the cross, despising the shame, and is set
down at the right hand of the throne of God."
To Him then let us look, also to the [sufferings of His disciples,
reading the [writings of Paul, and hearing him say," In much
patience, in afflictions, in necessities, in persecutions, in
distresses, in stripes, in imprisonments." (2 Cor. vi. 4,
5.) And again, "Even to this present hour, we both hunger, and
thirst, and are naked, and are buffeted, and have no certain
dwelling-place, and labor, working with our own hands. Being
reviled, we bless; being persecuted, we suffer it; being defamed,
we entreat." (1 Cor. iv.
11-13.) Has any one [of us] suffered the smallest part of
these things? For, he says, [we are] "As deceivers, as
dishonored, as having nothing." (2 Cor. vi. 8, 10.) And
again, "Of the Jews five times received I forty stripes save one;
thrice was I beaten with rods, once was I stoned, a night and a day
have I been in the deep; in journeyings often, in tribulations, in
distress, in hunger." (2 Cor. xi. 24-26.) And that these
things seem good to God, hear him saying, "For this I besought the
Lord thrice, and He said to me, My Grace is sufficient for thee;
for My strength is made perfect in weakness." (2 Cor. xii.
8-10.) "Wherefore," he says, "l take pleasure in
infirmities, in afflictions, in necessities, in distresses, in
stripes, in imprisonments, that the power of Christ may rest upon
me." Moreover, hear Christ Himself saying, "In the world ye
shall have tribulation."
(John xvi. 33.)!
Ver. 3. "For consider," saith he, "Him that endured such
contradiction of sinners against Himself, lest ye be wearied and faint
in your minds." For if the sufferings of those near us arouse us,
what earnestness will not those of our Master give us! What will they
not work in us!
And passing by all [else], he expressed the whole by the [word]
"Contradiction"; and by adding "such." For the blows upon the
cheek, the laughter, the insults, the reproaches, the mockeries,
all these he indicated by "contradiction." And not these only, but
also the things which befell Him during His whole life, of teaching.
For a great, a truly great consolation are both the sufferings of
Christ, and those of the Apostles. For He so well knew that this
is the better way of virtue, as even to go that way Himself, not
having need thereof: He knew so well that tribulation is expedient for
us, and that it becomes rather a foundation for repose. For hear Him
saying, "If a man take not his cross, and follow after Me, he is
not worthy of Me." (Matt. x. 38.) If thou art a disciple,
He means, imitate the Master; for this is [to be] a disciple.
But if while He went by [the path of] affliction, thou [goest] by
that of ease, thou no longer treadest the same path, which He trod,
but another. How then dost thou follow, when thou followest not?
How shall thou be a disciple, not going after the Master? This
Paul also says, "We are weak, but ye are strong; we are despised,
but ye are honored." (1 Cor. iv. 10.) How is it reasonable,
he means, that we should be striving after opposite things, and yet
that you should be disciples and we teachers?
Affliction then is a great thing, beloved, for it accomplishes two
great things; It wipes out sins, and it makes men strong.
What then, you say, if it overthrow and destroy? Affliction does
not do this, but our own slothfulness. How (you say)? If we are
sober and watchful, if we beseech God that He would not "suffer us
to be tempted above that we are able" (1 Cor. x. 13), if we
always hold fast to Him, we shall stand nobly, and set ourselves
against our enemy. So long as we have Him for our helper, though
temptations blow more violently than all the winds, they will be to us
as chaff and a leaf borne lightly along. Hear Paul saying, "In all
these things" (are his words) "we are more than conquerors."
(Rom. viii. 37.) And again, "For I reckon that the
sufferings of this present time are not worthy to be compared with the
glory which shall be revealed in us." (Rom. viii. 18.) And
again, "For the light affliction which is but for a moment, worketh
for us a far more exceeding and eternal weight of glory." (2 Cor.
iv. 17.)
Consider what great dangers, shipwrecks, afflictions one upon
another, and other such things, he calls "light "; and emulate this
inflexible one, who wore this body simply and heedlessly. Thou art in
poverty? But not in such as Paul, who was tried by hunger, and
thirst, and nakedness. For he suffered this not for one day, but
endured it continually. Whence does this appear? Hear himself
saying, "Even unto this present hour we both hunger and thirst and
are naked." (1 Cor. iv. 11.) Oh!
How great glory did he already have in preaching, when he was
undergoing so great [afflictions]! Having now [reached] the
twentieth year [thereof], at the time when he wrote this. For he
says, "I knew a man fourteen years ago, whether in the body, or out
of the body, I know not." (2 Cor. xii. 2.) And again,
"After three years" (he says) "I went up to Jerusalem."
(Gal. i. 18.) And again hear him saying, "It were better for
me-to die, than that any man should make my glorying void." (1
Cor. ix. 15.) And not only this, but again also in writing he
said, "We are become as the filth of the world." (1 Cor. iv.
13.) What is more difficult to endure than hunger? What than
freezing cold? What than plottings made by brethren whom he afterwards
calls "false brethren"? (2 Cor. xi. 26.) Was he not called
the pest of the world? An Impostor? A subverter? Was he not cut
with scourging?
These things let us take into our mind, beloved, let us consider
them, let us hold them in remembrance, and then we shall never faint,
though we be wronged, though we be plundered, though we suffer
innumerable evils. Let it be granted us to be approved in Heaven,
and all things [are] endurable. Let it be granted us to fare well
there, and things here are of no account. These things are a shadow,
and a dream; whatever they may be, they are nothing either in nature
or in duration, while those are hoped for and expected.
For what wouldst thou that we should compare with those fearful
things? What with the unquenchable fire? With the never-dying
worm? Which of the things here canst thou name in comparison with the
"gnashing of teeth," with the "chains," and the "outer
darkness," with the "wrath," the "tribulation," the
"anguish"? But as to duration? Why, what are ten thousand years
to ages boundless and without end? Not so much as a little drop to the
boundless ocean.
But what about the good things? There, the superiority is still
greater. "Eye hath not seen," (it is said,) "ear hath not
heard, neither have, entered into the heart of man" (1 Cor. ii.
9), and these things again shall be during boundless ages. For the
sake of these then were it not well to be cut [by scourging] times out
of number, to be slain, to be burned, to undergo ten thousand
deaths, to endure everything whatsoever that is dreadful both in word
and deed? For even if it were possible for one to live when burning in
the fire, ought one not to endure all for the sake of attaining to
those good things promised?
But Why do I trifle in saying these things to men who do not even
choose to disregard riches, but hold fist to them as though they were
immortal? And if they give a little out of much, think they have done
all? This is not Almsgiving. For Almsgiving is that of the Widow
who emptied out "all her living." (Mark xii. 44.) But if thou
dost not go on to contribute so much as the widow, yet at least
contribute the whole of thy superfluity: keep what is sufficient, not
what is superfluous.
But there is no one who contributes even his superabundance. For so
long as thou hast many servants, and garments of silk, these things
are all superfluities. Nothing is indispensable or necessary, without
which we are able to live; these things are superfluous, and are
simply superadded. Let us then see, if you please, what we cannot
live without. If we have only two servants, we can live. For
whereas some live without servants, what excuse have we, if we are not
content with two? We can also have a house built of brick of three
rooms; and this were sufficient for us. For are there not some with
children and wife who have but one room? Let there be also, if you
will, two serving boys.
[10.] And how is it not a shame (you say) that a gentlewoman
should walk out with [only] two servants? It is no shame, that a
gentlewoman should walk abroad with two servants, but it is a shame
that she should go forth with many. Perhaps you laugh when you hear
this. Believe me it is a shame. Do you think it a great matter to go
out with many servants, like dealers in sheep, or dealers in slaves?
This is pride and vainglory, the other is philosophy and
respectability. For a gentlewoman ought not to be known from the
multitude of her attendants. For what virtue is it to have many
slaves? This belongs not to the soul, and whatever is not of the soul
does not show gentility. When she is content with a few things, then
is she a gentlewoman indeed; but when she needs many, she is a servant
and inferior to slaves. Tell me, do not the angels go to and fro
about the world alone, and need not any one to follow them? Are they
then on this account inferior to us? They who need no [attendants]
to us who need them? If then not needing an attendant at all, is
angelic, who comes nearer to the angelic life, she who needs many
[attendants], or she who [needs] few? Is not this a shame? For
a shame it is to do anything out of place.
Tell me who attracts the attention of those who are in the public
places, she who brings many in her train, or she who [brings but]
few? And is not she who is alone, less conspicuous even than she who
is attended by few? Seest thou that this [first-named conduct] is a
shame? Who attracts the attention of those in the public places, she
who wears beautiful garments, or she who is dressed simply and
artlessly? Again who attracts those in the public places, she who is
borne on mules, and with trappings ornamented with gold, or she who
walks out simply, and as it may be, with propriety? Or we do not
even look at this latter, if we even see her; but the multitudes not
only force their way to see the other, but also ask, Who is she, and
Where from? And I do not say how great envy is hereby produced.
What then (tell me), is it disgraceful to be looked at or not to be
looked at? When is the shame greater, when all stare at her, or when
no one [does]? When they inform themselves about her, or when they
do not even care? Seest thou that we do everything, not for
modesty's sake but for vainglory?
However, since it is impossible to draw you away from that, I am
content for the present that you should learn that this [conduct] is
no disgrace. Sin alone is a disgrace, which no one thinks to be a
disgrace, Sin alone is a disgrace, which no one thinks tto be a
disgrace, but everything rather than this.
Let your dress be such as is needful, not superfluous. However,
that we may not shut you up too narrowly, this I assure you, that we
have no need of ornaments of gold, or of lace And it is not I who say
this. For that the words are not mine, hear the blessed Paul
saying, and solemnly charging women "to adorn themselves, not with
plaitings [of the hair], or gold, or pearls, or costly apparel."
(1 Tim. ii. 9.) But with what kind, O Paul, wouldest thou
tell us? For perhaps they will say, that only golden things are
costly; and that silks are not costly. Tell us with what kind thou
wouldest? "But having food and raiment, let us therewith" (he
says) "be content." a (1 Tim. vi. 8.) Let our garment be
such as merely to cover us. For God hath given them to us for this
reason, that we may cover our nakedness; and this any sort of garment
can do, though but of trifling cost. Perhaps ye laugh, who wear
dresses of silk; for in truth one may well laugh, considering what
Paul enjoined and what we practice!
But my discourse is not addressed to women only, but also to men.
For the rest of the things. which we have are all superfluous; only
the poor possess no superfluities; and perhaps they too from
necessity: since, if it had been in their power, even they would not
have abstained [from theme. Nevertheless, "whether in pretense or
in truth" (Phil. i. 18), so far they have no super-fluities.
[12.] Let us then wear such clothes as are sufficient for our
need. For what does much gold mean? To those on the stage these
things are fitting, this apparel belongs to them, to harlots, to
those who do everything to be looked at. Let her beautify herself,
who is on the stage or the dancing platform. For she wishes to attract
all to her. But a woman who professes godliness, let her not beautify
herself thus, but in a different way. Thou hast a means of
beautifying thyself far better than that. Thou also hast a theater:
for that theater make thyself beautiful: clothe thyself with those
ornaments. What is thy theater? Heaven, the company of Angels. I
speak not of Virgins only, but also of those in the world. All as
many as believe in Christ have that theater. Let us speak such things
that we may please those spectators. Put on such garments that thou
mayest gratify them.
For tell me, if a harlot putting aside her golden ornaments, and her
robes, and her laughter, and her witty and unchaste talk, clothe
herself with a cheap garment, and having dressed herself simply come
[on the stage], and utter religious words, and discourse of
chastity, and say nothing indelicate, will not all rise up? Will not
this theater be dispersed? Will they not cast her out, as one who
does not know how to suit herself to the crowd, and speaks things
foreign to that Satanic theater? So thou also, if thou enter into
the Theater of Heaven clad with her garments, the spectators will
cast thee out.
For there, there is no need of these garments of gold, but of
different ones.
Of what kind? Of such as the prophet names, "clothed in fringed
work of gold, and in varied colors" (Ps. xlv. 13), not so as
to make the body white and glistering, but so as to beautify the soul.
For the soul it is, which is contending and wrestling in that
Theater. "All the glory of the King's daughter is from within"
(Ps. xlv. 13), it says. With these do thou clothe thyself;
for thou both deliverest thyself from other evils innumerable, and thy
husband from anxiety and thyself from care.
For so thou wilt be respected by thy husband, when thou needest not
many things. For every man is wont to be shy towards those who make
requests of him; but when he sees that they have no need of him, then
he lets down his pride, and converses with them as equals. When thy
husband sees that thou hast no need of him in anything, that thou
thinkest lightly of the presents which come from him, then, even
though he be very arrogant, he will respect thee more, than if thou
weft clad in golden ornaments; and thou wilt no longer be his slave.
For those of whom we stand in need, we are compelled to stoop to.
But if we restrain ourselves we shall no longer be regarded as
criminals, but he knows that we pay him obedience from the fear of
God, not for what is given by him. For now, when that he confers
great favors on us, whatever honor he receives, he thinks he has not
received all [that is due to him]: but then, though he obtain but a
little, he will account it a favor he does not reproach, nor will he
be himself compelled to overreach on thy account.
[13.] For what is more unreasonable, than to provide golden
ornaments, to be worn in baths, and in market places? However, in
baths and in market places it is perhaps no wonder, but that a woman
should come into Church so decked out is very ridiculous. For, for
what possible reason does she come in here wearing golden ornaments,
she who ought to come in that she may hear [the precept] "that they
adorn not themselves with gold, nor pearls, nor costly array"? (1
Tim. ii. 9.) With what object then, O woman, dost thou come?
Is it indeed to fight with Paul, and show that even if he repeat
these things ten thousand times thou regardest them not? Or is it as
wishing to put us your teachers to shame as discoursing on these
subjects in vain? For tell me; if any heathen and unbeliever, after
he has heard the passage read where the blessed Paul says these
things, having a believing wife, sees that she makes much account of
beautifying herself, and puts on ornaments of gold, that she may come
into Church and hear Paul charging [the women] that they adorn
themselves, neither with "gold" (1 Tim. ii. 9), nor with
"pearls," nor with "costly array," will he not indeed say to
himself, when he sees her in her little room, putting on these
things, and arranging them beautifully, "Why is my wife staying
within in her little room? Why is she so slow? Why is she putting on
her golden ornaments? Where has she to go to? Into the Church?
For what purpose? To hear? 'not with costly array';" will he not
smile, will he not burst out into laughter? will he not think our
religion a mockery and a deceit? Wherefore, I beseech [you], let
us leave golden ornaments to processions, to theaters, to signs on the
shops. But let not the image of God be decked out with these things:
let the gentlewoman be adorned with gentility, and gentility is the
absence of pride, and of boastful display.
Nay even if thou wish to obtain glory from men, thou wilt obtain it
thus. For we shall not wonder so much that the wife of a rich man
wears gold and silk (for this is the common practice of them all), as
when she is dressed in a plain and simple garment made merely of wool.
This all will admire, this they will applaud. For in that adorning
indeed of ornaments of gold and of costly apparel, she has many to
share with her. And if she surpass one, she is surpassed by another.
Yea, even if she surpass all, she must yield the palm to the Empress
herself. But in the other case, she outdoes all, even the
Emperor's wife herself. For she alone in wealth, has chosen the
[dress] of the poor. So that even if we desire glory, here too the
glory is greater.
[14.] I say this not only to widows, and to the rich; for here
the necessity of widowhood seems to cause this: but to those also who
have a husband.
But, you say, I do not please my husband Elf I dress plainly].
It is not thy husband thou wishest to please, but the multitude of
poor women; or rather not to please them, but to make them pine [with
envy], and to give them pain, and make their poverty greater. How
many blasphemies are uttered because of thee! 'Let there be no
poverty' (say they). 'God hates the poor.' 'God loves not
those in poverty.' For that it is not thy husband whom thou wishest
to please, and for this reason thou deckest thyself out, thou makest
plain to all by what thou thyself doest. For as soon as thou hast
passed over the threshold of thy chamber, thou immediately puttest off
all, both the robes, and the golden ornaments, and the pearls; and
at home of all places thou dost not wear them.
But if thou really wishest to please thy husband, there are ways of
pleasing him, by gentleness, by meekness, by propriety. For believe
me, O woman, even if thy husband be infinitely debased, these are
the things which will more effectually win him, gentleness,
propriety, freedom from pride and expensiveness and extravagance. For
even if thou devise ten thousand such things, thou wilt not restrain
the profligate. And this they know who have had such husbands. For
however thou mayest beautify thyself, he being a profligate will go off
to a courtesan; while [the husband] that is chaste and regular thou
wilt gain not by these means, but by the opposite: yea by these thou
even causest him pain, clothing thyself with the reputation of a lover
of the world. For what if thy husband out of respect, and that as a
sober-minded man, does not speak, yet inwardly he will condemn thee,
and will not conceal ill-will and jealousy. Wilt thou not drive away
all pleasure for the future, by exciting ill-will against thyself?
[15.] Possibly you are annoyed at hearing what is said, and are
indignant, saying, 'He irritates husbands still more against their
wives.' I say this, not to irritate your husbands, but I wish that
these things should be done by you willingly, for your own sakes, not
for theirs; not to free them from envy but to free you from the parade
of this life.
Dost thou wish to appear beautiful? I also wish it, but with beauty
which God seeks, which
"the King desires." (Ps. xlv. 11.) Whom wouldst thou have
as a Lover? God or men? Shouldest thou be beautiful with that
beauty, God will "desire thy beauty"; but if with the other apart
from this, He will abominate thee, and thy lovers will be
profligates. For no man who loves a married woman is good. Consider
this even in regard to the adorning that is external. For the other
adorning, I mean that of the soul, attracts God; but this again,
profligates. Seest thou that I care for you, that I am anxious for
you, that ye may be beautiful, really beautiful, splendid, really
splendid, that instead of profligate men, ye may have for your Lover
God the Lord of all? And she who has Him for her Lover, to whom
will she be like? She has her place among the choirs of Angels. For
if one who is beloved of a king is accounted happy above all, what will
her dignity be who is beloved of God with much love? Though thou put
the whole world [in the balance against it], there is nothing
equivalent to that beauty.
This beauty then let us cultivate; with these embellishments let us
adorn ourselves, that we may pass into the Heavens, into the
spiritual chambers, into the nuptial chamber that is undefiled. For
this beauty is liable to be destroyed by anything; and when it lasts
well, and neither disease nor anxiety impair it (which is
impossible), it does not last twenty years. But the other is ever
blooming, ever in its prime. There, there is no change to fear; no
old age coming brings a wrinkle, no undermining disease withers it; no
desponding anxiety disfigures it; but it is far above all these
things. But this [earthly beauty] takes flight before it appears,
and if it appears it has not many admirers. For those of well-ordered
minds do not admire it; and those who do admire it, admire with
wantonness.
[16.] Let us not therefore cultivate this [beauty], but the
other: let us have that, so that with bright torches we may pass into
the bridal chamber. For not to virgins only has this been promised,
but to virgin souls. For had it belonged merely to virgins, those
five would not have been shut out. This then belongs to all who are
virgins in soul, who are freed from worldly imaginations: for these
imaginations corrupt our souls. If therefore we remain unpolluted, we
shall depart thither, and shall be accepted. "For I have espoused
you," he says, "to one husband, to present you a chaste virgin unto
Christ." (2 Cor. xi. 2.) These things he said, not with
reference to Virgins, but to the whole body of the entire Church.
For the uncorrupt soul is a virgin, though she have a husband: she is
a virgin as to that which is Virginity indeed, that which is worthy of
admiration. For this of the body is but the accompaniment and shadow
of the other: while that is the True Virginity. This let us
cultivate, and so shall we be able with cheerful countenance to behold
the Bridegroom, to enter in with bright torches, if the oil do not
fail us, if by melting down our golden ornaments we procure such oil as
makes our lamps bright. And this oil is lovingkindness.
If we impart what we have to others, if we make oil therefrom, then
it will protect us, and we shall not say at that time, "Give us
oil, for our lamps are going out" (Matt. xxv. 8), nor shall we
beg of others, nor shall we be shut out when we are gone to them that
sell, nor shall we hear that fearful and terrible voice, while we are
knocking at the doors, "I know you not." (Matt. xxv. 12.)
But He will acknowledge us, and we shall go in with the Bridegroom,
and having entered into the spiritual Bride-chamber we shall enjoy
good things innumerable.
For if here the bride-chamber is so bright, the rooms so splendid,
that none is weary of observing them, much more there. Heaven is the
chamber, and the bride-chamber better than Heaven; then we shall
enter. But if the Bride-chamber is so beautiful, what will the
Bridegroom be?
And why do I say, 'Let us put away our golden ornaments, and give
to the needy'? For if ye ought even to sell yourselves, if ye ought
to become slaves instead of free women, that so ye might be able to be
with that Bridegroom, to enjoy that Beauty, [nay] merely to look
on that Countenance, ought you not with ready mind to welcome all
things? We look at and admire a king upon the earth, but when [we
see] a king and a bridegroom both, much more ought we to welcome him
with readiness. Truly these things are a shadow, while those are a
reality. And a King and a Bridegroom in Heaven! To be counted
worthy also to go before Him with torches, and to be near Him, and
to be ever with Him, what ought we not to do? What should we not
perform? What should we not endure? I entreat you, let us conceive
some desire for those blessings, let us long for that Bridegroom, let
us be virgins as to the true Virginity. For the Lord seeks after the
virginity of the soul. With this let us enter into Heaven, "not
having spot, or wrinkle, or any such thing" (Eph. v. 27);
that we may attain also to the good things promised, of which may we
all be partakers through the grace and mercy of Jesus Christ our
Lord, with whom to the Father together with the Holy Ghost, be
glory, power, honor, now and ever, and world without end. Amen.
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