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1. I LATELY inflicted a severe stroke upon those who are
grasping and wish to overreach others; I did this not in order to
wound them but in order to correct them; not because I hate the men,
but because I detest their wickedness. For so the physician also
lances the abscess, not as making an attack upon the suffering body,
but as a means of contending with the disorder and the wound. Well
to-day let us grant them a little respite, that they may recover from
their distress, and not recoil from the remedy by being perpetually
afflicted. Physicians also act thus; after the use of the knife they
apply plasters and drugs, and let a few days pass whilst they devise
things to allay the pain. Following their example let me today,
devising means for them to derive benefit from my discourse, start a
question concerning doctrine, directing my speech to the words which
have been read. For I imagine that many feel perplexed as to the
reason why these words were uttered by Christ: and it is probable also
that any heretics who are present may pounce upon the words, and
thereby upset many of the more simple-minded brethren.
In order then to build a wall against their attack and to relieve those
who are in perplexity from bewilderment and confusion, let us take in
hand the words which have been cited, and dwell upon the passage, and
dive into the depths of its meanings. For reading does not suffice
unless knowledge also be added to it. Even as the eunuch of Candace
read, but until one came who instructed him in the meaning of what he
was reading he derived no great benefit from it. In order therefore
that you may not be in the same condition attend to what is said, exert
your understanding, let me have your mind disengaged from other
thoughts, let your eye be quick-sighted, your intention earnest: let
your soul be set free from worldly cares, that we may not sow our words
upon the thorns, or upon the rock, or by the way side, but that we
may till a deep and rich field, and so reap an abundant harvest. For
if you thus attend to what is said you will render my labour lighter and
facilitate the discovery of that which you are seeking.
What then is the meaning of the passage which has been read "Father
if it be possible let this cup pass from me?" What does the saying
mean? For we ought to unlock the passage by first giving a clear
interpretation of the words. What then does the saying mean?
"Father if it be possible take away the cross." How sayest thou?
is he ignorant whether this be possible or impossible? Who would
venture to say this? Yet the words are those of one who is ignorant:
for the addition of the word "if," is indicative of doubt: but as I
said we must not attend to the words merely, but turn our attention to
the sense, and learn the aim of the speaker, and the cause and the
occasion, and by putting all these things together turn out the hidden
meaning. The unspeakable Wisdom then, who knoweth the Father even
as the Father knoweth the Son, how should he have been ignorant of
this?
For this knowledge concerning His passion was not greater than the
knowledge concerning His essential nature, which He alone accurately
knew. "For as the Father knoweth me"' He says "even so know I
the Father." And why do I speak of the only begotten Son of God?
For even the prophets appear not to have been ignorant of this fact,
but to have known it clearly, and to have declared beforehand with much
assurance that so it must come to pass, and would certainly be.
Hear at least how variously all announce the cross. First of all the
patriarch Jacob: for directing his discourse to Him he says "Out of
a tender shoot didst thou spring up:" by the word shoot signifying the
Virgin and the undefiled nature of Mary. Then indicating the cross
he said "Thou didst lie down and slumber as a lion, and as a lion's
whelp; who shall raise him up?" Here he called death a slumbering
and a sleep, and with death he combined the resurrection when he said
"who shall raise him up?" No one indeed save he himself--wherefore
also Christ said "I have power to lay down my life, and I have
power to take it again," and again "Destroy this temple and in three
days I will raise it up." And what is meant by the words "thou
didst lie down and slumber as a lion?" For as the lion is terrible
not only when he is awake but even when he is sleeping, so Christ also
not only before the cross but also on the cross itself and in the very
moment of death was terrible, and wrought at that time great miracles,
turning back the light of the sun, cleaving the rocks, shaking the
earth, rending the veil, alarming the wife of Pilate, convicting
Judas of sin, for then he said "I have sinned in that I have
betrayed the innocent blood;" and the wife of Pilate declared "Have
nothing to do with that just man, for I have suffered many things in a
dream because of Him." The darkness took possession of the earth,
and night appeared at midday, then death was brought to nought, and
his tyranny was destroyed: many bodies at least of the saints which
slept arose. These things the patriarch declaring beforehand, and
demonstrating that, even when crucified, Christ would be terrible,
said "thou didst lie down and slumber as a lion." He did not say
thou shall slumber but thou didst slumbe, rbecause it would certainly
come to pass. For it is the custom of the prophets in many places to
predict things to come as if they were already past. For just as it is
impossible that things which have happened should not have happened, so
is it impossible that this should not happen, although it be future.
On this account they predict things to come under the semblance of past
time, indicating by this means the impossibility of their failure, the
certainty of their coming to pass. So also spake David, signifying
the cross; "They pierced my hands and my feet." He did not say
they "shall pierce" but "they pierced" "they counted all my
bones." And not only does he say this, but he also describes the
things which were done by the soldiers. "They parted my garments
among themselves, and upon my vesture did they cast lots." And not
only this but he also relates they gave Him gall to eat, and vinegar
to drink. For he says "they gave me gall for my food, and for my
thirst they gave me vinegar to drink." And again another one says
that they smote him with a spear, for "they shall look on Him whom
they pierced." Esaias again in another fashion predicting the cross
said He was led as a sheep to the slaughter, and as a lamb before his
shearer is dumb, so openeth he not his mouth." In his humiliation
his judgment was taken away."
2. Now observe I pray how each one of these writers speaks as if
concerning things already past, signifying by the use of this tense the
absolute inevitable certainty of the event. So also David,
describing this tribunal, said, "Why did the heathen rage and the
people imagine vain things? The Kings of the earth stood up, and the
rulers were gathered together against the Lord and against his
Christ." And not only does he mention the trial, and the cross,
and the incidents on the cross, but also him who betrayed him,
declaring that he was his familiar companion and guest. "For," he
saith, "he that eateth bread with me did magnify his heel against
me." Thus also does he foretell the voice which Christ was to utter
on the cross saying "My God, My God why hast thou forsaken me?"
and the burial also does he describe: "They laid me in the lowest
pit, in dark places, and in the shadow of death." And the
resurrection: "thou shalt not leave my soul in hell, neither shalt
thou suffer thy Holy One to see corruption;" and the ascension:
"God has gone up with a merry noise, the Lord with the sound of the
trump." And the session on the right hand: "The Lord said to my
Lord sit thou on my right hand until I make thy foes thy footstool."
But Esaias also declares the cause; saying, "for the transgressions
of my people is He brought to death," and because all have strayed
like sheep, therefore is he sacrificed." Then also he adds mention
of the result, saying "by his stripes we have all been healed:" and
"he hath borne the sins of many." The prophets then knew the cross,
and the cause of the cross and that which was effected by it, and the
burial and the resurrection, and the ascension, and the betrayal, and
the trial, and described them all with accuracy: and is He who sent
them and commanded them to speak these things ignorant of them
Himself? What reasonable man would say that? Seest thou that we
must not attend merely to the words? For this is not the only
perplexing passage, but what follows is more perplexing. For what
does He say? "Father if it be possible let this cup pass from me."
Here he will be found to speak not only as if ignorant, but as if
deprecating the cross: For this is what He says. "If it be
permissible let me not be subjected to crucifixion and death." And
yet when Peter, the leader of the apostles, said this to Him, "Be
it far from thee Lord, this shall not happen unto Thee," He
rebuked him so severely as to say; "get thee behind me Satan, thou
art an offence unto me, for thou savourest not the things which be of
God, but those which be of men:" although a short time before he had
pronounced him blessed. But to escape crucifixion seemed to Him so
monstrous a thing, that him who had received the revelation from the
Father, him whom He had pronounced blessed, him who had received the
keys of Heaven, He called Satan, and an offence, and accused him
of not savouring the things which be of God because he said to Him,
"Be it far from thee Lord, this shall never be unto
Thee"--namely crucifixion. He then who thus vituperated the
disciple, and poured such an invective upon him as actually to call him
Satan (after having bestowed such great praise on him), because he
said "avoid crucifixion," how could He desire not to be crucified?
and how after these things when drawing the picture of the good shepherd
could He declare this to be the special proof of his virtue, that he
should be sacrificed for the sake of the sheep, thus saying, "I am
the good shepherd; the good shepherd layeth down his life for the
sheep?" Nor did He even stop there, but also added, "but he that
is an hireling and not the shepherd seeth the wolf coming and leaveth
the sheep, and fleeth." If then it is the sign of the good shepherd
to sacrifice himself, and of the hireling to be unwilling to undergo
this, how can He who calls Himself the good shepherd beseech that he
may not be sacrificed? And how could He say "I lay down my life of
myself"? For if thou layest down thy life of thyself, how canst thou
beseech another that thou mayest not lay it down? And how is it that
Paul marvels at Him on account of this declaration, saying "Who
being in the form of God counted it not a prize to be on an equality
with God, but emptied Himself taking the form of a servant, being
made in the likeness of men, and being found in fashion as a man he
humbled himself, becoming obedient even unto death, yea, the death of
the cross." And He Himself again speaks in this wise, "For this
cause doth my Father love me, because I lay down my life that I may
take it again." For if He does not desire to lay it down, but
deprecates the act, and beseeches the Father, how is it that He is
loved on this account? For love is of those who are like minded. And
how does Paul say again "Love one another even as Christ also loved
us and gave Himself for us?" And Christ Himself when He was about
to be crucified said "Father, the hour has come: glorify thy
Son," speaking of the cross as glory: and how then does He
deprecate it here when He urges it there? For that the cross is glory
listen to what the evangelist says "the Holy Ghost was not yet
given, because Jesus was not yet glorified." Now the hearing of
this expression is "grace was not yet given because the enmity towards
men was not yet destroyed by reason that the cross had not yet done its
work." For the cross destroyed the enmity of God towards man,
brought about the reconciliation, made the earth Heaven, associated
men with angels, pulled down the citadel of death, unstrung the force
of the devil, extinguished the power of sin, delivered the world from
error, brought back the truth, expelled the Demons, destroyed
temples, overturned altars, suppressed the sacrificial offering,
implanted virtue, rounded the Churches. The cross is the will of the
Father, the glory of the Son, the rejoicing of the Spirit, the
boast of Paul, "for," he says, "God forbid that I should boast
save in the cross of our Lord Jesus Christ." The cross is that
which is brighter than the sun, more brilliant than the sunbeam: for
when the sun is darkened then the cross shines brightly: and the sun is
darkened not because it is extinguished, but because it is overpowered
by the brilliancy of the cross. The cross has broken our bond, it has
made the prison of death ineffectual, it is the demonstration of the
love of God. "For
God so loved the world that He gave His only-begotten Son, that
every one who believes m Him should not perish." And again Paul
says "If being enemies we were reconciled to God by the death of His
Son." The cross is the impregnable wall, the invulnerable shield,
the safeguard of the rich, the resource of the poor, the defence of
those who are exposed to snares, the armour of those who are attacked,
the means of suppressing passion, and of acquiring virtue, the
wonderful and marvellous sign. "For this generation seeketh after a
sign: and no sign shall be given it save the sign of Jonas"; and
again Paul says, "for the Jews ask for a sign and the Greeks seek
wisdom, but we preach Christ crucified." The cross opened
Paradise, it brought in the robber, it conducted into the kingdom of
Heaven the race of man which was about to perish, and was not worthy
even of earth. So great are the benefits which have sprung and do
spring from the cross, and yet doth He not desire to be crucified I
ask? Who would venture to say this? And if He did not desire it who
compelled Him, who forced Him to it? and why did He send prophets
beforehand announcing that He would be crucified, if He was not to
be, and did not wish to undergo it? And for what reason does He call
the cross a cup, if He did not desire to be crucified? For that is
the word of one who signifies the desire which he has concerning the
act. For as the cup is sweet to those who are thirsty so also was
crucifixion to Him: wherefore also He said "With desire have I
desired to eat this Passover with you," and this He meant not
absolutely, but relatively, because after that evening the cross was
awaiting Him.
3. He then who calls the thing glory, and rebukes the disciple
because he was trying to hinder Him, and proves that what constitutes
the good shepherd is his sacrificing himself on behalf of the sheep,
and declares that he earnestly longs for this thing, and willingly goes
to meet it, how is it that He beseeches it may not come to pass? And
if He did not wish it what difficulty was there in hindering those who
came for that purpose? But in fact you behold Him hastening towards
the deed. At least when they came upon Him He said "Whom seek
ye?" and they replied "Jesus." Then He saith to them "Lo! I
am He: and they went backward and fell to the ground." Thus having
first crippled them and proved that He was able to escape their hands,
He then surrendered Himself, that thou mightest learn that not by
compulsion or force, or the tyrannical power of those who attacked
Him, did He unwillingly submit to this, but willingly with purpose
and desire, preparing for it a long time before. Therefore also were
prophets sent beforehand, and patriarchs foretold the events, and by
means of words and deeds the cross was prefigured. For the sacrifice
of Isaac also signified the cross to us: wherefore also Christ said
"Abraham your father rejoiced to see my glory and he saw it and was
glad."
The patriarch then was glad beholding the image of the cross, and does
He Himself deprecate it? Thus Moses also prevailed over Amalek
when he displayed the figure of the cross: and one may observe
countless things happening in the Old Testament descriptive by
anticipation of the cross. For what reason then was this the case if
He who was to be crucified did not wish it to come to pass? And the
sentence which follows this is yet more perplexing. For having said
"Let this cup pass from me He added "nevertheless not as I will but
as Thou wilt." For herein as far as the actual expression is
concerned we find two wills opposed to one another: if at least the
Father desires Him to be crucified, but He Himself does not desire
it. And yet we everywhere behold Him desiring and purposing the same
things as the Father. For when He says "grant to them, as I and
Thou are one that they also may be one in us," it is equivalent to
saying that the purpose of the Father and of the Son is one. And
when He says "The words which I speak I speak not myself, but the
Father which dwelleth in me, He doeth these works," He indicates
the same thing. And when He says "I have not come of myself" and
"I can of my own self do nothing"he does not say this as signifying
that He has been deprived of authority, either to speak or to act
(away with the thought!),but as desiring to prove the concord of his
purpose, both in words and deeds, and in every kind of transaction,
to be one and the same with the Father, as I have already frequently
demonstrated. For the expression "I speak not of myself" is not an
abrogation of authority but a demonstration of agreement. How then
does He say here "Nevertheless not as I will but as Thou wilt"?
Perhaps I have excited a great conflict in your mind, but be on the
alert: for although many words have been uttered I know well that your
zeal is still fresh: for the discourse is now hastening on to the
solution. Why then has this form of speech been employed? Attend
carefully, The doctrine of the incarnation was very hard to receive.
For the exceeding measure of His lovingkindness and the magnitude of
His con descension were full of awe, and needed much preparation to be
accepted. For consider what a great thing it was to hear and to learn
that God the ineffable, the incorruptible, the unintelligible, the
invisible, the incomprehensible, in whose hand are the ends of the
earth, who looketh upon the earth, and causeth it to tremble, who
toucheth the mountains, and maketh them smoke, the weight of whose
condescension not even the Cherubim were able to bear but veiled their
faces by the shelter of their wings, that this God who surpasses all
understanding, and baffles all calculation, having passed by angels,
archangels, and all the spiritual powers above, deigned to become
man, and to take flesh formed of earth and clay, and enter the womb of
a virgin, and be borne there the space of nine months, and be
nourished with milk, and suffer all things to which man is liable.
Inasmuch then as that which was to happen was so strange as to be
disbelieved by many even when it had taken place, He first of all
sends prophets beforehand, announcing this very fact. For instance
the patriarch predicted it saying "Thou didst spring from a tender
shoot my son: thou didst lie down and slumber as a lion;" and Esaias
saying "Behold the Virgin shall conceive and bear a son and they
shall call His name Emmanuel;" and elsewhere again "We beheld Him
as a young child, as a root in a dry ground;" and by the dry ground
he means the virgin's womb. And again "unto us a child is born,
unto us a son is given?" and again "there shall come forth a rod out
of the root of Jesse, and a flower shall spring out of his root."
And Baruch in the book of Jeremiah says "this is our God: no other
shall be reckoned by the side of Him: He found out every path of
knowledge and gave it to Jacob His servant, and lsrael his beloved.
After these things also He appeared upon the earth, and held converse
with men." And David signifying His incarnate presence said "He
shall come down like the rain into a fleece of wool, and like the drop
which distills upon the earth" because He noiselessly and gently
entered into the Virgin's womb.
4. But these proofs alone did not suffice, but even when He had
come, lest what had taken place should be deemed an illusion, He
warranted the fact not only by the sight but by duration of time and by
passing through all the phases incident to man. For He did not enter
once for all into a man matured and completely developed, but into a
virgin's womb, so as to undergo the process of gestation and birth and
suckling and growth, and by the length of the time and the variety of
the stages of growth to give assurance of what had come to pass. And
not even here were the proofs concluded, but even when bearing about
the body of flesh He suffered it to experience the infirmities of human
nature and to be hungry, and thirsty, and to sleep and feel fatigue;
finally also when He came to the cross He suffered it to undergo the
pains of the flesh. For this reason also streams of sweat flowed down
from it and an angel was discovered strengthening it, and He was sad
and down-cast: for before He uttered these words He said "my soul
is troubled, and exceeding sorrowful ever unto death?" If then after
all these things have taken place the wicked mouth of the devil speaking
through Marcion of Pontus, and Valentinus, and Manichaeus of
Persia and many more heretics, has attempted to overthrow the doctrine
of the Incarnation and has vented a diabolical utterance declaring that
He did not become flesh, nor was clothed with it, but that this was
mere fancy, and illusion, a piece of acting and pretence, although
the sufferings, the death, the burial, the thirst, cry aloud against
this teaching; supposing that none of these things had happened would
not the devil have sown these wicket doctrines of impiousness much more
widely? For this reason, just as He hungered, as He slept, as He
felt fatigue, as He ate and drank, so also did He deprecate death,
thereby manifesting his humanity, and that infirmity of human nature
which does not submit without pain to be torn from this present life.
For had He not uttered any of these things, it might have been said
that if He were a man He ought to have experienced human feelings.
And what are these? in the case of one about to be crucified, fear
and agony, and pain in being torn from present life: for a sense of
the charm which surrounds present things is implanted in human nature:
on this account wishing to prove the reality of the fleshly clothing,
and to give assurance of the incarnation He manifests the actual
feelings of man with full demonstration.
This is one consideration, but there is another no less important.
And what is this? Christ having come to earth wished to instruct men
in all virtue: now the instructor teaches not only by word, but also
by deed: for this is the teacher's best method of teaching. A pilot
for instance when he makes the apprentice sit by his side shows him how
he handles the rudder, but he also joins speech to action, and does
not depend upon words alone or example alone: in like manner also an
architect when he has placed by his side the man who is intended to
learn from him how a wall is contructed, shows him the way by means of
action as well as by means of oral teaching; so also with the weaver,
and embroiderer, and gold refiner, and coppersmith;--and every kind
of art has teachers who instruct both orally and practically. Inasmuch
then as Christ Himself came to instruct us in all virtue, He both
tells us what ought to be done, and does it. "For," he says, "he
who does and teaches the same shall be called great in the kingdom of
heaven." Now observe; He commanded men to be lowly-minded, and
meek, and He taught this by His words: but see how He also teaches
it by His deeds. For having said "Blessed are the poor in spirit,
blessed are the meek," He shows how these virtues ought to be
practised. How then did He teach them? He took a towel and girded
Himself and washed the disciples' feet. What can match this
lowliness of mind? for He teaches this virtue no longer by His words
only but also by His deeds. Again He teaches meekness and
forbearance by His acts. How so? He was struck on the face by the
servant of the high priest, and said "If I have spoken evil bear
witness of the evil: but if well why smitest thou me?" He commanded
men to pray for their enemies: this also again He teaches by means of
His acts: for when He had ascended the cross He said "Father
forgive them for they know not what they do." As therefore He
commanded men to pray so does He Himself pray, instructing thee to do
so by his own unflagging utterances of prayer. Again He commanded us
to do good to those who hate us, and to deal fairly with those who
treat us despitefully: and this He did by his own acts: for he cast
devils out of the Jews, who said that He Himself was possessed by a
devil, He bestowed benefits on His persecutors, He fed those who
were forming designs against Him, He conducted into His kingdom
those who were desiring to crucify Him. Again He said to His
disciples "Get you no gold nor silver neither brass in your purses,"
thus training them for poverty: and this also He taught by His
example, thus saying, "Foxes have holes, and the birds of the air
have nests, but the Son of man hath not where to lay His head."
And He had neither table nor dwelling nor anything else of that kind:
not because He was at a loss to obtain them, but because He was
instructing men to go in that path. After the same manner then he
taught them also to pray. They said to Him "Teach us to pray."
Therefore also He prays, in order that they may learn to pray. But
it was necessary for them not merely to learn to pray but also how they
ought to pray: for this reason He delivered to them a prayer in this
form: "Our Father which art in Heaven hallowed be thy name, Thy
kingdom come: Thy will be done, as in Heaven, so on earth. Give
us this day our daily bread: and forgive us our debts as we also
forgive our debtors: and lead us not into temptation:" that is into
danger, into snares. Since then He commanded them to pray "lead us
not into temptation," He instructs them in this very precept by
putting it m practice Himself, saying "Father if it be possible,
let this cup pass away from me, thus teaching all the saints not to
plunge into dangers, not to fling themselves into them but to wait for
their approach, and to exhibit all possible courage, only not to rush
forwards themselves, or to be the first to advance against terrors.
Why so, pray? both to teach us lowliness of mind, and also to
deliver us from the charge of vainglory. On this account it is said
also in this passage that when He had spoken these words "He went
away and prayed:" and after He had prayed He speaks thus to His
disciples "Could ye not watch with me one hour? Watch and pray that
ye enter not into temptation." Seest thou He not only prays but also
admonishes? "For the Spirit indeed is willing," He said, "but
the flesh is weak." Now this He said by way of emptying their soul
of vanity, and delivering them from pride, teaching them
self-restraint, training them to practice moderation. Therefore the
prayer which He wished to teach them, He Himself also offered,
speaking after the manner of men, not according to His Godhead (for
the divine nature is impassable) but according to His manhood. And
He prayed as instructing us to pray, and even to seek deliverance from
distress; but, if this be not permitted, then to acquiesce in what
seems good to God. Therefore He said "Nevertheless not as I will
but as Thou wilt:" not because He had one will and the Father
another; but in order that He might instruct men even if they were in
distress and trembling, even if danger came upon them, and they were
unwilling to be torn from present life, nevertheless to postpone their
own will to the will of God: even as Paul also when he had been
instructed practically exhibited both these principles; for he besought
that temptations might be removed from him, thus saying "For this
thing I besought the Lord thrice:" and yet since it did not please
God to remove it, he says "Wherefore I take pleasure in
infirmities, in l insults, in persecutions." But perhaps what I
have said is not quite clear: therefore I will make it clearer. Paul
incurred many dangers and prayed that he might not be exposed to them.
Then he heard Christ saying "my grace is sufficient for thee, for my
strength is made perfect in weakness." As soon then as he saw what
the will of God was, he in future submitted his will to God's will.
By means of this prayer then Christ taught both these truths, that we
should not plunge into dangers, but rather pray that we may not fall
into them; but if they come upon us we should bear them bravely, and
postpone our own will to the will of God. Knowing these things then
let us pray that we may never enter into temptation: but if we do enter
it let us beseech God to give us patience and courage, and let us
honour His will in preference to every will of our own. For then we
shall pass through this present life with safety, and shall obtain the
blessings to come: which may we all receive by the favour and
lovingkindness of our Lord Jesus Christ, with Whom be to the
Father, together with the Holy Ghost, glory, might, honour, now
and for ever world without end. Amen.
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