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2 COR. III. 7, 8.
But if the ministration of death, written and
engraven in stones, came with glory, so that
the children of Israel could not look
steadfastly upon the face of Moses, for the
glory of his face; which glory was passing
away: how shall not rather the ministration of
the Spirit be with glory?
He said that the tables of Moses were of
stone, as [also] they were written with
letters; and that these were of flesh, I mean
the hearts of the Apostles, and had been
written on by the Spirit; and that the letter
indeed killeth, but the Spirit giveth life.
There was yet wanting to this comparison the
addition of a further and not trifling
particular, that of the glory of Moses; such
as in the case of the New Covenant none saw
with the eyes of the body. And even for this
cause it appeared a great thing in that the glory
was perceived by the senses; (for it was seen
by the bodily eyes, even though it might not be
approached;) but that of the New Covenant is
perceived by the understanding. For to the
weaker sort the apprehension of such a
superiority is not clear; but the other did more
take them, and turn them unto itself. Having
then fallen upon this comparison and being set
upon showing the superiority [in question],
which yet was exceedingly difficult because of
the dulness of the hearers; see what he does,
and with what method he proceeds in it, first by
arguments placing the difference before them,
and constructing these out of what he had said
before.
For if that ministration were of death, but
this of life, doubtless, saith he, the latter
glory is also greater than the former. For
since he could not exhibit it to the bodily
eyes, by this logical inference he established
its superiority, saying, Ver. 8. "But if
the ministration of death came with glory, how
shall not rather the ministration of the Spirit
be with glory?"
Now by "ministration of death" he means the
Law. And mark too how great the caution he
uses in the comparison so as to give no handle to
the heretics; for he said not, 'which causeth
death,' but, "the ministration of death;"
for it ministereth unto, but was not the parent
of, death; for that which caused death was
sin; but [the Law] brought in the
punishment, and showed the sin, not caused it.
For it more distinctly revealed the evil and
punished it: it did not impel unto the evil:
and it ministered not to the existence of sin or
death, but to the suffering of retribution by
the sinner. So that in this way it was even
destructive of sin. For that which showeth it
to be so fearful, it is obvious, maketh it also
to be avoided. As then he that taketh the sword
in his hands and cutteth off the condemned,
ministers to the judge that passeth sentence,
and it is not he that is his destruction,
although he cutteth him off; nay, nor yet is it
he who passeth sentence and condemneth, but the
wickedness of him that is punished; so truly
here also it is not that destroyeth, but sin.
This did both destroy and condemn, but that by
punishing undermined its strength, by the fear
of the punishment holding it back. But he was
not content with this consideration only in order
to establish the superiority [in question];
but he addeth yet another, saying, "written,
and engraven on stones." See how he again cuts
at the root of the Jewish arrogancy. For the
Law was nothing else but letters: a certain
succor was not found leaping forth from out the
letters and inspiring them that combat, as is
the case in Baptism; but pillars and writings
bearing death to those who transgress the
letters. Seest thou how in correcting the
Jewish contentiousness, by his very expressions
even he lessens its authority, speaking of stone
and letters and a ministration of death, and
adding that it was engraven? For hereby he
declareth nothing else than this, that the Law
was fixed in one place; not, as the Spirit,
was present everywhere, breathing great might
into all; or that the letters breathe much
threatening, and threatening too which can not
be effaced but remaineth for ever, as being
engraved in stone. Then even whilst seeming to
praise the old things, he again mixeth up
accusation of the Jews. For having said,
"written and engraven in stones, came with
glory," he added, "so that the children of
Israel could not look steadfastly upon the face
of Moses;" which was a mark of their great
weakness and grovelling spirit. And again he
doth not say, 'for the glory of the tables,'
but, "for the glory of his countenance, which
glory was passing away;" for he showeth that he
who beareth them is made glorious, and not
they. For he said not, 'because they could
not look steadfastly upon the tables,' but,
"the face of Moses;" and again, not, 'for
the glory of the tables,' but, "for the glory
of his face." Then after he had extolled it,
see how again he lowers it, saying, "which was
passing away." Not however that this is in
accusation, but in diminution; for he did not
say, 'which was corrupt, which was evil,'
but, 'which ceaseth and hath an end.'
"How shall not rather the ministration of the
Spirit be with glory?" for henceforth with
confidence he extolleth the things of the New
[Covenant] as indisputable. And observe what
he doth. He opposed 'stone' to 'heart,'
and 'letter' to 'spirit.' Then having shown
the results of each, he doth not set down the
results of each; but having set down the work of
the latter, namely, death and condemnation, he
setteth not down that of the spirit, namely,
life and righteousness; but the Spirit
Itself; which added greatness to the argument.
For the New Covenant not only gave life, but
supplied also 'The Spirit' Which giveth the
life, a far greater thing than the life.
Wherefore he said, "the ministration of the
Spirit." Then he again reverts to the same
thing, saying, Ver. 9. "For if the
ministration of condemnation is glory."
Also, he interprets more clearly the meaning of
the words, "The letter killeth," declaring
it to be that which we have said above, namely,
that the Law showed sin, not caused it.
"Much rather doth the ministration of
righteousness exceed in glory." For those
Tables indeed showed the sinners and punished
them, but this not only did not punish the
sinners, but even made them righteous: for this
did Baptism confer.
Ver. 10. "For verily that which hath been
made glorious hath not been made glorious in this
respect, by reason of the glory that
surpasseth."
Now in what has gone before, indeed, he showed
that this also is with glory; and not simply is
with glory, but even exceedeth in it: for he
did not say, "How shall not the ministration
of the Spirit be rather in glory?" but,
"exceed in glory;" deriving the proof from the
arguments before stated. Here he also shows the
superiority, how great it is, saying, 'if I
compare this with that, the glory of the Old
Covenant is not glory at all;' not absolutely
laying down that there was no glory, but in view
of the comparison. Wherefore also he added,
"in this respect," that is, in respect of the
comparison. Not that this doth disparage the
Old Covenant, yea rather it highly commendeth
it: for comparisons are wont to be made between
things which are the same in kind.
Next, he sets on foot yet another argument to
prove the superiority also from a fresh ground.
What then is this argument? That based upon
duration, saying, Ver. 11. "For if that
which passeth away was with glory, much more
that which remaineth is in glory."
For the one ceased, but the other abideth
continually.
Vet. 12. "Having therefore such a hope,
we use great boldness of speech."
For since when he had heard so many and so great
things concerning the New [Covenant,] the
hearer would be desirous of seeing this glory
manifested to the eye, mark whither he hurleth
him, [even] to the world to come. Wherefore
also he brought forward the "hope," saying,
"Having therefore such a hope." Such? Of
what nature? That we have been counted worthy
of greater things than Moses; not we the
Apostles only, but also all the faithful.
"We use great boldness of speech." Towards
whom? tell me. Towards God, or towards the
disciples? Towards you who are receiving
instruction, he saith; that is, we speak every
where with freedom, hiding nothing, withholding
nothing, mistrusting nothing, but speaking
openly; and we have not feared lest we should
wound your eyesight, as Moses did that of the
Jews. For that he alluded to this, hear what
follows; or rather, it is necessary first to
relate the history, for he himself keeps
dwelling upon it. What then is the history?
When, having received the Tables a second
time, Moses came down, a certain glory darting
from his countenance shone so much that the Jews
were not able to approach and talk with him until
he put a veil over his face. And thus it is
written in Exodus, (Ex. xxxiv. 29,
34.) "When Moses came down from the
Mount, the two Tables [were] in his hands.
And Moses wist not that the skin of his
countenance was made glorious to behold. And
they were afraid to come nigh him. And Moses
called them, and spake unto them. And when
Moses had done speaking with them, he put a
veil over his face. But when he went in before
the Lord to speak [with Him], he took the
veil off until he came out."
Putting them in mind then of this history, he
says, Ver. 13. "And not as Moses, who
put a veil upon his face, so that the children
of Israel should not look steadfastly on the end
of that which was passing away."
Now what he says is of this nature. There is
no need for us to cover ourselves as Moses did;
for ye are able to look upon this glory which we
are encircled with, although it is far greater
and brighter than the other. Seest thou the
advance? For he that in the former Epistle
said, "I have fed you with milk, not with
meat;" saith here, "We use great boldness of
speech." And he produces Moses before them,
carrying forward the discourse by means of
comparison, and thus leading his hearer
upwards.
And for the present he sets them above the
Jews, saying that 'we have no need of a veil
as he had with those he governed;' but in what
comes afterwards he advances them even to the
dignity itself of the Lawgiver, or even to a
much greater.
Mean time, however, let us hear what follows
next.
Ver. 14. "But their minds were hardened,
for until this day remaineth the same veil in the
reading of the Old Covenant, not being
revealed to them that it is done away in
Christ."
See what he establisheth by this. For what
happened then once in the case of Moses, the
same happeneth continually in the case of the
Law. What is said, therefore, is no
accusation of the Law, as neither is it of
Moses that he then veiled himself, but only the
senseless Jews. For the law hath its proper
glory, but they were unable to see it. 'Why
therefore are ye perplexed,' he saith, 'if
they are unable to see this glory of the Grace,
since they saw not that lesser one of Moses,
nor were able to look steadfastly upon his
countenance? And why are ye troubled that the
Jews believe not Christ, seeing at least that
they believe not even the Law? For they were
therefore ignorant of the Grace also, because
they knew not even the Old Covenant nor the
glory which was in it. For the glory of the
Law is to turn [men] unto Christ.'
Seest thou how from this consideration also he
takes down the inflation of the Jews? By that
in which they thought they had the advantage,
namely, that Moses' face shone, he proves
their grossness and groveling nature. Let them
not therefore pride themselves on that, for what
was that to Jews who enjoyed it not? Wherefore
also he keeps on dwelling upon it, saying one
while, "The same veil in the reading of the
old covenant remaineth," it "not being
revealed that it is done away in Christ:"
another while, that "unto this day when Moses
is read," (v. 15.) the same "veil lieth
upon their heart; "showing that the veil lieth
both on the reading and on their heart; and
above, "So that the children of Israel could
not look steadfastly upon the face of Moses for
the glory of his countenance; which" (v.
7.) glory "was passing away." Than which
what could mark less worth in them? Seeing that
even of a glory that is to be done away, or
rather is in comparison no glory at all, they
are not able to be spectators, but it is covered
from them, "so that they could not steadfastly
look on the end of that which was passing
away;" that is, of the law, because it hath
an end; "but their minds were hardened."
'And what,' saith one, 'hath this to do
with the veil then? 'Because it prefigured
what would be. For not only did they not then
perceive; but they do not even now see the
Law. And the fault lies with themselves, for
the hardness is that of an unimpressible and
perverse judgment. So that it is we who know
the law also; but to them not only Grace, but
this as well is covered with a shadow; "For
until this day the same veil upon the reading of
the old covenant remaineth," he saith, it
"not being revealed that it is done away in
Christ." Now what he saith is this. This
very thing they cannot see, that it is brought
to an end, because they believe not Christ.
For if it be brought to an end by Christ, as
in truth it is brought to an end, and this the
Law said by anticipation, how will they who
receive not Christ that hath done away the
Law, be able to see that the Law is done
away? And being incapable of seeing this, it
is very plain that even of the Law itself which
asserted these things, they know not the power
nor the full glory. 'And where,' saith
one,' did it say this that it is done away in
Christ?' It did not say it merely, but also
showed it by what was done. And first indeed by
shutting up its sacrifices and its whole ritual
in one place, the Temple, and afterwards
destroying this. For had He not meant to bring
these to an end and the whole of the Law
concerning them, He would have done one or
other of two things; either not destroyed the
Temple, or having destroyed it, not forbidden
to sacrifice elsewhere. But, as it is, the
whole world and even Jerusalem itself He hath
made forbidden ground for such religious rites;
having allowed and appointed for them only the
Temple. Then having destroyed this itself
afterwards He showed completely even by what was
done that the things of the Law are brought to
an end by Christ; for the Temple also Christ
destroyed. But if thou wilt see in words as
well how the Law is done away in Christ, hear
the Lawgiver himself speaking thus; "A
Prophet shall the Lord raise up unto you of
your brethren, like unto me; (Deut. xvii.
15, 19.) Him shall ye hear in all things
what soever He shall command you. And it shall
come to pass, that every soul which will not
hear that Prophet shall be utterly destroyed."
(Acts iii. 22, 23.) Seest thou how the
Law showed that it is done away in Christ?
For this Prophet, that is, Christ according
to the flesh, Whom Moses commanded them to
hear, made to cease both sabbath and circumcison
and all the other things. And David too,
showing the very same thing, said concerning
Christ, "Thou art a Priest after the order
of Melchizedek," (Ps. cx. 4;) not after
the order of Aaron. Wherefore also Paul,
giving a clear interpretation of this, says,
"The priesthood being changed, there is made
of necessity a change also of the Law."
(Heb. vii. 12.) And in another place
also he says again, "Sacrifice and offering
thou wouldst not. In whole burnt offerings and
sacrifices for sin Thou hadst had no pleasure:
then said I, Lo, I come." (Heb. x.
5, 7.) And other testimonies far mere
numerous than these may be adduced out of the
Old Testament, showing how the Law is done
away by Christ. So that when thou shalt have
forsaken the Law, thou shalt then see the Law
clearly; but so long as thou holdest by it and
believest not Christ, thou knowest not even the
Law itself. Wherefore also he added, to
establish this very thing more clearly; Vet.
15. "But even unto this day, whensoever
Moses is read, a veil lieth upon their
heart."
For since he said that in the reading of the
Old Testament the veil remaineth, lest any
should think that this that is said is from the
obscurity of the Law, he both by other things
showed even before what his meaning was, (for
by saying, "their minds were hardened," he
shows that the fault was their own,) and, in
this place too, again. For he said not,
'The veil remaineth on the writing,' but "in
the reading;" (now the reading is the act of
those that read;) and again, "When Moses is
read." He showed this however with greater
clearness in the expression which follows next,
saying unreservedly, "The veil lieth upon
their heart." For even upon the face of Moses
it lay, not because of Moses, but because of
the grossness and carnal mind of these.
Having then suitably accused them, he points
out also the manner of their correction. And
what is this?
Ver. 16. "Nevertheless when [one] shall
turn to the Lord," which is, to forsake the
Law, "the veil is taken away."
Seest thou that not over the face of Moses was
there that veil, but over the eyesight of the
Jews? For it was done, not that the glory of
Moses might be hidden, but that the Jews might
not see. For they were not capable. So that
in them was the deficiency, for it caused not
him to be ignorant of any thing, but them. And
he did not say indeed, "when thou shalt let go
the Law," but he implied it, for "when thou
shalt turn to the Lord, the veil is taken
away." To the very last he kept to the
history. For when Moses talked with the Jews
he kept his face covered; but when he turned to
God it was uncovered. Now this was a type of
that which was to come to pass, that when we
have turned to the Lord, then we shall see the
glory of the Law, and the face of the Lawgiver
bare; yea rather, not this alone, but we shall
then be even in the same rank with Moses.
Seest thou how he inviteth the Jew unto the
faith, by showing, that by coming unto Grace
he is able not only to see Moses, but also to
stand in the very same rank with the Lawgiver.
'For not only,' he saith, 'shalt thou look
on the glory which then thou sawest not, but
thou shalt thyself also be included in the same
glory; yea rather, in a greater glory, even so
great that that other shall not seem glory at all
when compared with this.' How and in what
manner? 'Because that when thou hast turned to
the Lord and art included in the grace, thou
wilt enjoy that glory, unto which the glory of
Moses, if compared, is so much less as to be
no glory at all. But still, small though it be
and exceedingly below that other, whilst thou
art a Jew, even this will not be vouchsafed
thee; but having become a believer, it will
then be vouchsafed thee to behold even that which
is far greater than it.' And when he was
addressing himself to the believers, he said,
that "that which was made glorious had no
glory;" but here he speaks not so; but how?
"When one shall turn to the Lord, the veil is
taken away:" leading him up by little and
little, and first setting him in Moses' rank,
and then making him partake of the greater
things. For when thou hast seen Moses in
glory, then afterwards thou shalt also turn unto
God and enjoy this greater glory.
See then from the beginning, how many things he
has laid down, as constituting the difference
and showing the superiority, not the enmity or
contradiction, of the New Covenant in respect
to the old. That, saith he, is letter, and
stone, and a ministration of death, and is done
away: and yet the Jews were not even vouchsafed
this glory. (Or, the glory of this.) This
table is of the flesh, and spirit, and
righteousness, and remaineth; and unto all of
us is it vouchsafed, not to one only, as to
Moses of the lesser then. (ver.
18.) "For," saith he, "we all with
unveiled face reflecting as a mirror the glory of
the Lord," not that of Moses. But since
some maintain that the expression, "when one
shall turn to the Lord," is spoken of the
Son, in contradiction to what is quite
acknowledged; let us examine the point more
accurately, having first stated the ground on
which they think to establish this. What then
is this? Like, saith one, as it is said,
"God is a Spirit;"
(John iv. 24.) so also here, 'The Lord
is a Spirit.' But he did not say, 'The
Lord is a Spirit,' but, "The Spirit is
the Lord." And there is a great difference
between this construction and that. For when he
is desirous of speaking so as you say, he does
not join the article to the predicate. And
besides, let us review all his discourse from
the first, of whom hath he spoken? for
instance, when he said, "The letter killeth,
but the Spirit giveth life:" (ver. 6.)
and again, "Written not with ink, but with
the Spirit of the living God; " (ver.
3.) was he speaking of God, or of the
Spirit? It is very plain that it was of the
Spirit; for unto It he was calling them from
the letter. For lest any, hearing of the
Spirit, and then reflecting that Moses turned
unto the Lord, but himself unto the Spirit,
should think himself to have the worse, to
correct such a suspicion as this, he says,
Ver. 17. "Now the Spirit Is the
Lord." This too is Lord, he says. And
that you may know that he is speaking of the
Paraclete, he added, "And where the Spirit
of the Lord is, there is liberty."
For surely you will not assert, that he says,
'And where the Lord of the Lord is.'
"Liberty," he said, with reference to the
former bondage. Then, that you may not think
that he is speaking of a time to come, he says,
Ver. 18. "But we all, with unveiled
face, reflecting as a mirror the glory of the
Lord."
Not that which is brought to an end, but that
which remaineth.
"Are transformed into the same image from glory
to glory, even as from the Lord the Spirit."
Seest thou how again he places the Spirit in
the rank of God, (vide infra)
and raises them up to the rank of the Apostles.
For he said before, "Ye are the Epistle of
Christ; and here, "But we all with open
face." Yet they came, like Moses, bringing
a law. But like as we, he says, needed no
veil, so neither ye who received it. And yet,
this glory is far greater, for this is not of
our countenance, but of the Spirit; but
nevertheless ye are able as well as we to look
steadfastly upon it. For they indeed could not
even by a mediator, but ye even without a
mediator can [look steadfastly on] a greater.
They were not able to look upon that of Moses,
ye even upon that of the Spirit. Now had the
Spirit been at all inferior, He would not have
set down these things as greater than those.
But what is, "we reflecting as a mirror the
glory of the Lord, are transformed into the
same image." This indeed was shown more
clearly when the gifts of miracles were in
operation; howbeit it is not even now difficult
to see it, for one who hath believing eyes.
For as soon as we are baptized, the soul
beameth even more than the sun, being cleansed
by the Spirit; and not only do we behold the
glory of God, but from it also receive a sort
of splendor. Just as if pure silver be turned
towards the sun's rays, it will itself also
shoot forth rays, not from its own natural
property merely but also from the solar lustre;
so also doth the soul being cleansed and made
brighter than silver, receive a ray from the
glory of the Spirit, and send it back.
Wherefore also he saith, "Reflecting as a
mirror we are transformed into the same image
from glory," that of the Spirit, "to
glory," our own, that which is generated in
us; and that, of such sort, as one might
expect from the Lord the Spirit. See how here
also he calleth the Spirit, Lord. And in
other places too one may see that lordship of
His. For, saith he, "As they ministered
and fasted unto the Lord, the Spirit said,
Separate me Paul and Barnabas." (Acts
xiii. 2.) For therefore he said, "as they
ministered unto the Lord, Separate me," in
order to show the [Spirit's] equality in
honor. And again Christ saith, "The servant
knoweth not what his lord doeth;" but even as a
man knoweth his own things, so doth the Spirit
know the things of God; not by being taught
[them,] for so the similitude holdeth not
good.
Also the working as He willeth showeth His
authority and lordship. This transformeth us.
This suffereth not to be conformed to this
world; for such is the creation of which This
is the Author. For as he saith, "Created in
Christ Jesus," (Ephes. ii. 10.) so
saith he, "Create in me a clean heart, O
God, and renew a right spirit in my inward
parts". (Ps. li. 10, LXX.)
Wilt thou that I show thee this also from the
Apostles more obviously to the sense. Consider
Paul, whose garments wrought: Peter, whose
very shadows were mighty. (Acts xix, 12;
v, 15. XX.) For had they not borne a
King's image and their radiancy been
unapproachable, their garments and shadows had
not wrought so mightily. For the garments of a
king are terrible even to robbers. Wouldest
thou see this beaming even through the body?
"Looking steadfastly," said he, "upon the
face of Stephen, they saw it as it had been the
face of an angel." (Acts vi. 15.) But
this was nothing to the glory flashing within.
For what Moses had upon his countenance, that
did these carry about with them on their souls,
yea 'rather' even far more. For that of
Moses indeed was more obvious to the senses,
but this was incorporeal. And like as
fire-bright bodies streaming down from the
shining bodies upon those which lie near them,
impart to them also somewhat of their own
splendor, so truly doth it also happen with the
faithful. Therefore surely they with whom it is
thus are set free from earth, and have their
dreams of the things in the heavens. Woe is
me! for well is it that we should here even
groan bitterly, for that we who enjoy a birth so
noble do not so much as know what is said,
because we quickly lose the reality, and are
dazzled about the objects of sense. For this
glory, the unspeakable and awful, remaineth in
us for a day or two, and then we quench it,
bringing over it the winter of worldly concerns,
and with the thickness of those clouds repelling
its rays. For worldly things are a winter, and
than winter more lowering. For not frost is
engendered thence nor rain, neither doth it
produce mire and deep swamps; but, things than
all these more grievous, it formeth hell and the
miseries of hell. And as in severe frost all
the limbs are stiffened and are dead, so truly
the soul shuddering in the winter of sins also,
performeth none of its proper functions,
stiffened, as it were, by a frost, as to
conscience. For what cold is to the body, that
an evil conscience is to the soul, whence also
cometh cowardice. For nothing is more cowardly
than the man that is rivetted to worldly things;
for such an one lives the life of Cain,
trembling every day. And why do I mention
deaths, and losses, and offences, and
flatteries, and services? for even without
these he is in fear of ten thousand
vicissitudes. And his coffers indeed are full
of gold, but his soul is not freed from the fear
of poverty. And very reasonably. For he is
moored as it were on rotten and swiftly shifting
things, and even though in his own case he
experienced not the reverse, yet is he undone by
seeing it happen in others; and great is his
cowardice, great his unmanliness. For not only
is such an one spiritless as to danger, but also
as to all other things. And if desire of wealth
assail him, he doth not like a free man beat off
the assault; but like a bought slave, doth all
[it bids], serving the love of money as it
were a severe mistress. If again he have beheld
some comely damsel, down he croucheth at once
made captive, and followeth like a raging dog,
though it behoveth to do the opposite. For when
thou hast beheld a beautiful woman, consider not
how thou mayest enjoy thy lust, but but how be
delivered from thy lust. 'And how is this
possible,' saith one? 'for loving is not my
own doing.' Whose then? tell me. It is from
the Devil's malice. Thou art quite convinced
that that which plotteth against thee is a
devil; wrestle then and fight with a distemper.
But I cannot, he saith. Come then, let us
first teach thee this, that what happeneth is
from thine own listlessness, and that thou at
the first gavest entrance to the Devil, and now
if thou hast a mind, with much ease mayest drive
him off. They that commit adultery, is it from
lust they commit it, or simply from desire of
dangers? Plainly from lust. Do they then
therefore obtain forgiveness? Certainly not.
Why not? Because the sin is their own.
'But,' saith one, 'why, pray, string
syllogisms? For my conscience bears me witness
that I wish to repel the passion; and cannot,
but it keepeth close, presses me sore, and
afflicts me grievously.' O man, thou dost
wish to repel it, but thou dost not the things
repellers should do; but it is with thee just as
with a man in a fever, who drinking of cold
streams to the fill, should say, 'How many
things I devise with the wish to quench this
fever, and I cannot; but they stir up my flame
the more.' Let us see then whether at all thou
too dost the things that inflame, yet thinkest
thou art devising such as quench. 'I do
not,' he saith. Tell me then, what hast thou
ever essayed to do in order to quench the
passion? and what is it, in fine, that will
increase the passion? For even supposing we be
not all of us obnoxious to these particular
charges; (for more may be found who are
captivated by the love of money than of
beauty;) still the remedy to be proposed will
be common to all, both to these and to those.
For both that is an unreasonable passion, and
this, is keener and fiercer than that. When
then we have proved victorious over the greater,
it is very plain that we shall easily subdue the
less also.
'And how is it,' saith one, 'that if this
be keener, all persons are not made captive by
the vice, but a greater number are mad after
money?' Because in the first place this last
desire appears to be unattended with danger:
next, although that of beauty be even fiercer,
yet it is more speedily extinguished; for were
it to continue like that of money, it would
wholly destroy its captive.
Come then, let us discourse to you on this,
the love of beauty, and let us see whereby the
mischief is increased; for so we shall know
whether the fault be ours, or not ours. And if
ours, let us do everything to get the better of
it; whereas if not ours, why do we afflict
ourselves for nought? And why do we not
pardon, but find fault, with those who are made
captive by it? Whence then is this love
engendered? 'From comeliness of feature,'
saith one, 'when she that woundeth one is
beautiful and of fair countenance.' It is said
idly and in vain. For if it were beauty that
attracted lovers, then would the maiden who is
such have all men for her lovers; but if she
hath not all, this thing cometh not of nature
nor from beauty, but from unchaste eyes. For
it was when by eyeing too curiously, thou didst
admire and become enamored, that thou receivedst
the shaft. 'And who,' saith one, ' when he
sees a beautiful woman, can refrain from
commending her he sees? If then admiring such
things cometh not of deliberate choice, it
follows that love depends not on ourselves.'
Stop, O man! Why dost thou crowd all things
together, running round and round on every
side, and not choosing to see the root of the
evil? For I see numbers admiring and
commending, who yet are not enamored. 'And
how is it possible to admire and not be
enamored?' Clamor not, (for this I am
coming to speak of,) but wait, and thou shalt
hear Moses admiring the son of Jacob, and
saying, "And Joseph was a goodly person, and
well favored exceedingly." (Gen. xxxix.
6, LXX.) Was he then enamored who
speaketh this? By no means. 'For,' saith
he, 'he did not even see him whom he
commended.' We are affected, however,
somewhat similarly towards beauties also which
are described to us, not only which are beheld.
But that thou cavil not with us on this
point:--David, was he not comely
exceedingly, and ruddy with beauty of eyes?
(So 1 Sam. xvi. 12 & xvii. 42.
LXX.) and indeed this beauty of the eyes,
is even especially, a component of beauteousness
of more despotic power than any. Was then any
one enamored of him? By no means. Then to be
also enamored cometh not [necessarily] with
admiring. For many too have had mothers
blooming exceedingly in beauty of person. What
then? Were their children enamored of them?
Away with the thought! but they admire what
they see, yet fall not into a shameful love.
'No, for again this good provision is
Nature's.' How Nature's? Tell me.
'Because they are mothers,' he saith. Then
hearest thou not that Persians, and that
without any compulsion, have intercourse with
their own mothers, and that not one or two
individuals, but a whole nation? But
independent of these, it is hence also evident
that this distemper cometh not from bloom of
person nor from beauty merely, but from a
listless and wandering soul. Many at least it
is certain, oftentimes, having passed over
thousands of well-favored women, have given
themselves to such as were plainer. Whence it
is evident that love depends not on beauty: for
otherwise, surely, those would have caught such
as fell into it, before these. What then is
its cause? 'For,' saith he, 'if it be not
beauty that causeth love, whence hath it its
beginning and its root? From a wicked
Demon?' It hath it indeed, thence also, but
this is not what we are inquiring about, but
whether we ourselves too be not the cause. For
the plot is not theirs only, but along with them
our own too in the first place. For from no
other source is this wicked distemper so
engendered as from habit, and flattering words,
and leisure, and idleness, and having nothing
to do. For great, great is the tyranny of
habit, even so great as to be moulded into a
necessity of nature. Now if it be habit's to
gender it, it is very evident that it is also
[habit's] to extinguish it. Certain it is at
least that many have in this way ceased to be
enamored, from not seeing those they were
enamored of. Now this for a little while indeed
appears to be a bitter thing and exceedingly
unpleasant; but in time it becometh pleasant,
and even were they to wish it, they could not
afterwards resume the passion.
How then, when without habit one is taken
captive at first sight? Here also it is
indolence of body, or self-indulgence, and not
attending to one's duties, nor being occupied
in necessary business. For such an one,
wandering about like some vagabond, is
transfixed by any wickedness; and like a child
let loose, any one that liketh maketh such a
soul his slave. For since it is its wont to be
at work, when thou stoppest its workings in what
is good, seeing it cannot be unemployed, it is
compelled to engender what is otherwise. For
just as the earth, when it is not sown nor
planted, sends up simply weeds; so also the
soul, when it hath nought of necessary things to
do, being desirous by all means to be doing,
giveth herself unto wicked deeds. And as the
eye never ceaseth from seeing, and therefore
will see wicked things, when good things are not
set before it; so also doth the thought, when
it secludes itself from necessary things, busy
itself thereafter about such as are
unprofitable. For that even the first assault
occupation and thought are able to beat off, is
evident from many things. When then thou hast
looked on a beautiful woman, and weft moved
towards her, look no more, and thou art
delivered. 'And how shall I be able to look
no more,' saith he, 'when drawn by that
desire?' Give thyself to other things which
may distract the soul, to books, to necessary
cares, to protecting others, to assisting the
injured, to prayers, to the wisdom which
considers the things to come: with such things
as these bind down thy soul. By these means,
not only shalt thou cure a recent wound, but
shalt wear away a confirmed and inveterate one
easily. For if an insult according to the
proverb prevails with the lover to give over his
love, how shall not these spiritual charms much
rather be victorious over the evil, if only we
have a mind to stand aloof. But if we are
always conversing and associating with those who
shoot such arrows at us, and talking with them
and hearing what they say, we cherish the
distemper. How then dost thou expect the fire
to be quenched, when day by day thou stirrest up
the flame?
And let this that we have said about habit be
our speech unto the young; since to those who
are men and taught in heavenly wisdom, stronger
than all is the fear of God, the remembrance of
hell, the desire of the kingdom of heaven; for
these are able to quench the fire. And along
with these take that thought also, that what
thou seest is nothing else than rheum, and
blood, and juices of decomposed food. 'Yet a
gladsome thing is the bloom of the features,'
saith one. But nothing is more gladsome than
the blossoms of the earth, and these too rot and
wither. Do not then in this either give heed to
the bloom, but pass on further inward in thy
thought, and stripping off that beauteous skin
in thy thought, scan curiously what lies beneath
it. For even the bodies of the dropsical shine
brightly, and the surface hath nothing
offensive; but still, shocked with the thought
of the humor stored within we cannot love such
persons. But languishing is the eye and
glancing, and beautifully arched the brow, and
dark the lashes, and soft the eyeball, and
serene the look.' But see how even this itself
again is nothing else than nerves, and veins,
and membranes, and arteries. Think too, I
pray, of this beautiful eye, when diseased and
old, wasting with de spair, swelling with
anger, how hateful to the sight it is, how
quickly it perisheth, how sooner even than
pictured ones, it is effaced. From these
things make thy mind pass to the true beauty.
'But,' saith he, 'I do not see beauty of
soul.' But if thou wilt choose, thou shalt
see it: and as the absent beautiful may be with
the mind admired, though with one's eyes
unseen, so it is possible to see without eyes
beauty of soul. Hast thou not often sketched a
beauteous form, and felt moved unto the
drawing? Image also now beauty of soul, and
revel in that loveliness. 'But,' saith he,
'I do not see things incorporeal.' And yet
we see these, rather than the corporeal, with
the mind. Therefore it is, for instance, that
although we see them not, we admire angels also
and archangels, and habits of character, and
virtue of soul. And if thou seest a man
considerate and moderate, thou wilt more admire
him than that beautiful countenance. And if
thou seest one insulted, yet bearing it;
wronged, yet giving way, admire and love such,
even though they be striken in age. For such a
thing is the beauty of the soul; even in old age
it hath many enamored of it, and it never
fadeth, but bloometh for ever. In order then
that we also may gain this beauty, let us go in
quest of those that have it, and be enamored of
them. For so shall we too be able, when we
have attained this beauty, to obtain the good
things eternal, whereof may all we partake,
through the grace and love towards men of our
Lord Jesus Christ, with Whom to the
Father, with the Holy Spirit, be glory and
might, for ever and ever. Amen.
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