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1. I DID no good as it seems by the prolonged discourse which I
lately addressed to destitute of her children. Wherefore also I am
again compelled to seem vexatious and burdensome, reproving those who
are present, and finding fault with those who have been left behind:
with them because they have not put away thor sloth,, and with you
because you have not given a helping hand to the salvation of your
brethren. I am compelled to seem burdensome and vexatious, not on
behalf of myself, or my own possessions, but on your behalf and for
your salvation, which is more precious to me than anything else. Let
him who pleases take it in bad part, and call me insolent and
impudent, yet will I not cease continually annoying him for the same
purpose; for nothing is better for me than this kind of impudence.
For it may be, it may be, that this is at least if nothing else,
will put you to shame, and that to avoid being perpetually importuned
concerning the same things, ye will take part in the tender care of
your brethren. For what profit is there to me in praise when I do not
see you making advances in virtue? and what harm is there from the
silence of the hearers when I behold your piety increasing? For the
praise of the speaker does not consist in applause, but in the zeal of
the hearers for godliness: not in noise made just at the time of
hearing, but in lasting earnestness. As soon as applause has issued
from the lips it is dispersed in air and perishes; but the moral
improvement of the hearers brings an imperishable and immortal reward
both to him who speaks and to them who obey. The praise of your cheers
makes the speaker illustrious here, but the piety of your soul affords
the teacher much confidence before the judgment-seat of Christ.
Wherefore if any one loves the speaker, let him not desire the
applause but the profit of the hearers. To one which brings extreme
punishment, and an turn out a bad man, since he restored it intact:
nevertheless he did turn out a bad man as regarded his management of the
deposit. For he did not double that which was entrusted to him; and
so was punished. Whence it is manifest that even if we are earnest and
well trained, and have much zeal about hearing the holy scriptures this
does not suffice for our salvation. For the deposit must be doubled,
and it becomes doubled when together with our own salvation we undertake
to make some provision for the good of others. For the man in the
parable said "Lo! there thou hast that is thine:" but this did not
serve him for a defence: for it was said to him "thou oughtest to have
put the money to the exchangers"
And observe I pray how easy the commands of the Master are: for men
indeed make those who lend out capital sums at interest answera ble for
recalling them; "you have made the deposit," one says, "you must
call it in: I have no concern with the man who has received it."
But God does not act thus; He only commands us to make the deposit,
and does not render us liable for the recall. For the speaker has the
power of advising, not of persuading. Therefore he says: "I make
thee answerable for depositing only, and not for the recall." What
can be easier than this? And yet the servant called the master hard,
who was thus gentle and merciful. For such is the wont of the
ungrateful and indolent; they always try to shift the blame of their
offences from themselves to their master. And therefore the man was
thrust out with torture and bonds into the outer darkness And lest we
should suffer this penalty let us deposit our teaching with the
brethren, whether they be persuaded by it, or not. For if they be
persuaded they will profit both themselves and us: and if they are
not, they involve themselves indeed in inevitable punishment, but will
not be able to do us the slightest injury. For we have done our part,
by giving them advice: but if they do not listen to it no harm will
result to us from that. For blame would attach to us not for failing
to persuade, but for failing to advise: and after prolonged and
continual exhortation and counsel they and not we, have to reckon
henceforth with God.
I have been anxious at any rate to know clearly, whether you continue
to exhort your brethren, and if they remain all the time in the same
condition of indolence: otherwise I would never have given you any
trouble: as it is, I have fears that they may remain uncorrected in
consequence of your neglect and indifference. For it is impossible
that a man who continually has the benefit of exhortation and
instruction should not become better and more diligent. The proverb
which I am about to cite is certainly a common one, nevertheless it
confirms this very truth. For "a perpetual dropping of water" it
says, "wears a rock," yet what is softer than water? and what is
harder than a rock? Nevertheless perpetual action conquers nature:
and if it conquers nature much more will it be able to prevail over the
human will. Christianity is no child's play, my beloved: no matter
of secondary importance. I am continually saying these things, and
yet I effect nothing.
2. How am I distressed, think you, when I call to mind that on
the festival days the multitudes assembled resemble the broad expanse of
the sea, but now not even the smallest part of that multitude is
gathered together here? Where are they now who oppress us with their
presence on the feast days?
I look for them, and am grieved on their account when I mark what a
multitude are perishing of those who are in the way of salvation, how
large a loss of brethren I sustain, how few are reached by the things
which concern salvation, and how the greater part of the body of the
Church is Eke a dead and motionless carcase. "And what concern is
that to us?" you say. The greatest possible concern if you pay no
attention to your brethren, if you do not exhort and advise, if you
put no constraint on them, and do not forcibly drag them hither, and
lead them away out of their deep indolence. For that one ought not to
be useful to himself alone, but also to many others, Christ declared
mayest enjoy the light by thyself, but that thou mayest bring back
yonder man who has gone astray. For what profit is a lamp if it does
not give light to him who sits in darkness? and what profit is a
Christian when he benefits no one, neither leads any one back to
virtue? Again salt is not an astringent to itself but braces up those
parts of the body which have decayed, and prevents them from falling to
pieces and perishing. Even so do thou, since God has appointed thee
to be spiritual salt, bind and brace up the decayed members, that is
the indolent and sordid brethren, and having rescued them from their
indolence as from some form of corruption, unite them to the rest of
the body of the Church. And this is the reason why He called you
leaven: for leaven also does not leaven itself, but, little though it
is, it affects the whole lump however big it may be. So also do ye:
although ye are few in number, yet be ye many and powerful in faith,
and in zeal towards God. As then the leaven is not weak on account of
its littleness, but prevails owing to its inherent heat, and the force
of its natural quality so ye also will be able to bring back a far
larger number than yourselves, if you will, to the same degree of zeal
as your own. Now if they make the summer season their excuse: for I
hear of their saying things of this kind, "the present stifling heat
is excessive, the scorching sun is intolerable, we cannot bear being
trampled and crushed in the crowd, and to be steaming all over with
perspiration and oppressed by the heat and confined space:" I am
ashamed of them, believe me: for such excuses are womanish: indeed
even in their case who have softer bodies, and a weaker nature, such
pretexts do not suffice for justification. Nevertheless, even if it
seems a disgrace to make a reply to a defence of this kind, yet is it
necessary. For if they put forward such excuses as these and do not
blush, much more does it behove us not to be ashamed of replying to
these things. What then am I to say to those who advance these
pretexts? I would remind them of the three children in the furnace and
the flame, who when they saw the fire encircling them on all sides,
enveloping their mouth and their eyes and even their breath, did not
cease singing that sacred and mystical hymn to God, in company with
the universe, but standing in cheerfulness than they who abide in some
flowery field: and together with these three children I should think
it proper to remind them also of the lions which were in Babylon, and
of Daniel and the den: and not of this one only but also of another
den, and the prophet Jeremiah, and the mire in which he was smothered
up to the neck. And emerging from these dens, I would conduct these
per sons who put forward heat as an excuse into the prison and exhibit
Paul to them there, and Silas bound fast in the stocks, covered with
bruises and wounds lacerated all over their body with a mass of
stripes, yet singing praises to God at midnight and celebrating their
holy fire, and the den, and amongst wild beasts, and mire, and in a
prison and the stocks and amidst stripes and gaolers, and intolerable
sufferings, never complained of any of these things but were
continually uttering prayers and sacred songs with much energy and
fervent zeal, whilst we who have not undergone any of their innumerable
sufferings small or great, neglect our own salvation on account of a
scorching sun and a tittle short lived heat and toil, and forsaking the
assembly wander away, depraving ourselves by going to meetings which
are thoroughly unwholesome? When the dew of the divine oracles is so
abundant dost thou make heat thy excuse? "The water which I will
give him," saith Christ "shall be in him a well of water springing
up into everlasting life;" and again; "He that believeth on me as
the Scripture hath said, out of his belly shall flow rivers of living
water" Tell me; when thou hast spiritual wets and rivers art thou
afraid of material heat? Now in the market place where there is so
much turmoil and crowding, and scorching wind, how is it that you do
not make suffocation and heat an excuse for absenting yourself? For it
is impossible for you to say that there you can enjoy a cooler
temperature, and that all the heat is concentrated here with
us:--the truth is exactly the reverse; here indeed owing to the
pavement floor, and to the construction of the building in other
respects (for it is carried up to a vast height), the air is lighter
and cooler: whereas there the sun is strong in every direction, and
there is much crowding, and vapour and dust, and other things which
add to discomfort far more than these. Whence it is plain that these
senseless excuses are the offspring of indolence and of a supine
disposition, destitute of the fire of the Holy Spirit.
3. Now these remarks of mine are not so much directed to them, as to
you who do not bring them forward, do not rouse them from their
indolence, and draw them to this table of salvation. Household slaves
indeed when they have to discharge some service in common, summon their
fellow slaves, but you when of the advantage by your neglect. "But
what if they do not desire it?" you say. Make them desire it by your
continual importunity: for if they see you insisting upon it they
certainly will desire it. Nay these things are a mere excuse and
pretence. How many fathers at any rate are there here who have not
their sons standing with them? Was it so difficult for thee to bring
hither some of thy children? Whence it is dear that the absence of all
the others who remain outside is due not only to their own indolence,
but also to your neglect. But now at leash if never before, rouse
yourselves up, and let each person enter the Church accompanied by a
member of his family: let them incite and urge one another to the
assembly here, the father his son, the son his father, the husbands
their wives and the wives their husbands the master his slave, brother
his brother, friend his friend: or rather let us not summon friends
only but also enemies to this common treasury of good things. If thy
enemy sees thy care for his welfare, he will undoubtedly relinquish his
hatred.
Say to him: "art thou not ashamed and dost thou not blush before the
Jews who keep their sabbath with such great strictness, and from the
evening of it abstain from all work? And if they see the sun verging
towards setting on the day of the Preparation they break off business,
and cut short their traffic: and if any one who has been making a
purchase from them, before the evening, comes in the evening bringing
the price, they do not suffer themselves to take it, or to accept the
money." And why do I speak of the price of market wares and
transaction of business? Even if it were possible to receive a
treasure they would rather lose the gain than trample on their law.
Are the Jews then so strict, and this when they keep the law out of
due season, and cling to an observance of it which does not profit
them, but rather does them harm: and wilt thou, who art superior to
the shadow, to whom it has been vouchsafed to see the Sun of
Righteousness, who art ranked as a citizen of the Heavenly
commonwealth, wilt thou not display the same zeal as those who
unseasonably cleave to what is wrong, thou who hast been entrusted with
the truth, but although thou art summoned here for only a short part of
the day, canst thou not endure to spend even this upon the hearing of
the divine oracles? and What kind of indulgence, pray, could you
obtain? and what answer will you have to make which is reasonable and
just? It is utterly impossible that one who is so indifferent and
indolent should ever obtain indulgence, even if he should allege the
necessities of wordly affairs ten thousand times over as an excuse. Do
you not know that if you come and worship God and take part in the work
which goes on here. the business you have on hand is made much easier
for you? Have you worldly anxieties? Come here on that account that
by the time you spend here you may win for yourself the favour of God,
and so depart with a sense of security; that you may have Him for your
ally, that you may become invincible to the demons because you are
assisted by the heavenly hand. If you have the benefit of prayers
uttered by the fathers, if you take part in common prayer, if you
listen to the divine oracles, if you win for yourself the aid of God,
if, armed with these weapons, you then go forth, not even the devil
himself will be able henceforth to look you in the face, much less
wicked men who are eager to insult and malign you. But if you go from
your house to the market place, and are found destitute of these
weapons, you will be easily mastered by all who insult you. This is
the reason why both in public and private affairs, many things occur
contrary to our expectation, because we have not been diligent about
spiritual things in the first place, and secondarily about the
secular, but have inverted the order. For this reason also the proper
sequence and right arrangement of things has been upset, and all our
affairs are full of much confusion. Can you imagine what distress and
grief I suffer when I observe, that if a public holy day and festival
is at hand there is a concourse of all the inhabitants of the city,
although there is no one to summon them; but when the holy day and
festival are past, even if we should crack our voice by continuing to
call over in my mind I have groaned heavily, and said to myself:
What is the use of exhortation or advice, when you do everything
merely by the force of habit, and do not become a whir more zealous in
consequence of my teaching? For whereas in the festivals you need no
exhortation from me, but, when they are past you profit nothing by my
teaching, do you not show that my discourse, so far as you are
concerned, is superfluous?
4. Perhaps many of those who hear these things are grieved. But
such is not the sentiment of the indolent: else they would put away
their carelessness, like ourselves, who are daily anxious about your
affairs. And what gain do you make by your secular transactions in
proportion to the damage you sustain? It is impossible to depart from
any other assembly, or gathering, in the possession of so much gain as
you receive from the time spent here, whether it be the law court, or
council-chamber, or even the palace itself. For we do not commit the
administration of nations or cities nor the command of armies to those
who enter here, but another kind of government more dignified than that
of the empire itself; or rather we do not ourselves commit it, but the
grace of the spirit.
What then is the government, more dignified than that of the empire,
which they who enter here receive? They are trained to master untoward
passions, to rule wicked lusts, to command anger, to regulate
ill-will, to subdue vainglory. The emperor, seated on the imperial
throne, and wearing his diadem, is not so dignified as the man who has
elevated his own inward right reason to the throne of government over
base passions, and by his dominion over them has bound as it were a
glorious diadem upon his brow. For what profit is there, pray, in
purple, and raiment wrought with gold, and a jewelled crown, when the
soul is in captivity to the passions? What gain is there in outward
freedom when the ruling element within us is reduced to a state of
disgraceful and pitiable servitude. For just as when a fever
penetrates deep, and inflames all the inward parts, there is no
benefit to be got from the outward surface of the body, although it is
not affected in the same way: even so when our soul is violently
carried away by the passion within, no outward government, not even
the imperial throne, is of any profit, since reason is deposed from
the throne of empire by the violent usurpation of the passions, and
bows and trembles beneath their insurrectionary movements. Now to
prevent this taking place prophets and apostles concur on all sides in
helping us, repressing our passions, and expelling all the ferocity of
the irrational element within us, and committing a mode of government
to us far more dignified than the empire. This is why I said that
they who deprive themselves of this care receive a blow in the vital
parts, sustaining greater damage than can be inflicted from any other
quarter inasmuch as they who come here get greater gain than they could
derive from any other source: even as Scripture has declared. The
law said "Thou shalt not appear before the Lord empty;" that is,
enter not into the temple without sacrifices. Now if it is not right
to go into the house of God without sacrifices, much more ought we to
enter the assembly accompanied by our brethren: for this sacrifice and
offering is better than that, when thou bringest a soul with thee into
the Church. Do you not see doves which have been trained, how they
hunt for others when they are let out? Let us also do this. For what
kind of excuse shall we have, if irrational creatures are able to hunt
for an animal of their own species, while we who have been honoured
with reason and so much wisdom neglect this kind of pursuit? I
exhorted you in my former discourse with these words: "Go, each of
you to the houses of your neighbours, wait for them to come out, lay
hold of them, and conduct them to their common mother: and imitate
those who are mad upon theatre going, who diligently arrange to meet
each other and so wait at early dawn to see that iniquitous
spectacle." Yet I have not effected anything by this exhortation.
Therefore I speak again and shall not cease speaking, until I have
persuaded you. Hearing profits nothing unless it is accompanied by
practice. It makes our punishment heavier, if we continually hear the
same things and do none of the things which are spoken. That the
chastisement will be heavier, hear the they have no cloke for their
sin." And the Apostle says "for not the hearers of the law shall be
justified." These things He says to the hearers; but when He
wishes to instruct the speaker also, that even he will not gain
anything from his teaching unless his behaviour is in close
correspondence with his doctrine, and his manner of life is in harmony
with his speech, hear how the Apostle and the prophet address
themselves to him: for the latter says "but to the sinner said God,
why dost thou preach my laws and takest my covenant in thy mouth,
whereas thou hast hated instruction?" And the Apostle, addressing
himself to these same again who thought great things of their teaching,
speaks on this wise: "Thou art confident that thou thyself art a
leader of the blind, a light of those who are in darkness, an
instructor of the foolish, a teacher of babes: thou therefore that
teachest another teachest thou not thyself?" Inasmuch then as it
could neither profit me the speaker to speak, nor you the hearers to
hear, unless we comply with the things which are spoken, but rather
would increase our condemnation, let us not limit the display of our
zeal to hearing only, but let us observe what is said, in our deeds.
For it is indeed a good thing to spend time continually in hearing the
divine oracles: but this good thing becomes useless when the benefit to
be derived from hearing is not linked with it.
Therefore that you may not assemble here in vain I shall not cease
beseeching you with all earnestness, as I have often besought you
before, "conduct your brethren to us, exhort the wanderers, counsel
them not by word only but also by deed." This is the more powerful,
teaching--that which comes through our manners and behaviour--Even
if you do not utter a word, but yet, after you have gone out of this
assembly, by your mien, and your look, and your voice and all the
rest of your demeanour you exhibit to the men who have been left behind
the gain which you have brought away with you, this is sufficient for
exhortation and advice. For we ought to go out from this place as it
were from some sacred shrine, as men who have descended from heaven
itself, who have become sedate, and philosophical, who do and say
everything in proper measure: and when a wife sees her husband
returning from the assembly, and a father his son, and a friend his
friend, and an enemy his enemy, let them all receive and they perceive
that you have become milder more philosophical, more devout. Consider
what privileges you enjoy who hast been initiated into the mysteries.
with what company thou offerest up that mystic hymn, with what company
thou criest aloud the "Ter sanctus."
art ranked as a citizen of the commonwealth above, that thou hast been
enrolled in the choir of Angels, that thou hast conversed with the
Lord, that thou hast been in the company of Christ. If we regulate
ourselves in this way we shall not need to say anything, when we go out
to those who are left behind: but from our advantage they will perceive
their own loss and will hasten hither, so as to enjoy the same benefits
themselves. For when, merely by the use of their senses, they see
the beauty of your soul shining forth, even if they are the most stupid
of men, they will become enamoured of your goodly appearance. For if
corporeal beauty excites those who behold it, much more will symmetry
of soul be able to move the spectator, and stimulate him to equal
zeal. Let us then adorn our inward man, and let us be mindful of the
things which are said here. when we go out: for there especially is it
a proper time to remember them; and just as an athlete displays in the
lists the things which he has learned in the training school: even so
ought we to display in our transactions in the world without the things
which we have heard here.
5. Bear in mind then the things which are said here, that when you
have gone out and the devil lays hold of you either by means of anger or
vainglory, or any other passion, you may call to remembrance the
teaching which you have received here and may be able easily to shake
off the grasp of the evil one. Do you not see the wrestling-masters
in the practising grounds, who, after countess contests having
obtained exemption from wrestling on account of their age, sit outside
the lines by the side of the dust and shout to those who are wrestling
inside, telling one to grasp a hand, or drag a leg, or seize upon the
back, and by many other directions of that kind, saying, "if you do
so and so you will easily throw your antagonist," they are of the
greatest service to their pupils? Even so do thou look to thy training
master the blessed Paul, who after countless victories is now sitting
outside the boundary, I mean this present life, and cries aloud to us
who are wrestling, shouting out by means of his Epistles, when he
sees us overcome by wrath and resentment of injuries, and choked by
passion; "if thy enemy hunger feed him, if he thirst give him
drink;"--a beautiful precept full of spiritual wisdom, and
serviceable both to the doer and the receiver. But the reminder of the
passage causes much perplexity, and does not seem to correspond to the
sentiment of him who uttered the former words. And what is the nature
of this? the saying that "by so doing thou shalt heap coals of fire on
his head." For by these words he does a wrong both to the doer and
the receiver: to the latter by setting his head on fire, and plating
coals upon it; for what good will he get from receiving food and drink
in proportion to the evil he will suffer from the heaping of coals on
his head? Thus then the recipient of the benefit is wronged, having a
greater vengeance inflicted on him, but the benefactor also is injured
in another way. For what can he gain from doing good to his enemies
when he acts in the hope of revenge? For he who gives meat and drink
to his enemy for the purpose of heaping coals of fire on his head would
not become merciful and kind, but cruel and harsh, having inflicted an
enormous punishment by means of a small benefit. For what could be
more unkind than to feed a person for the purpose of heaping coals of
fire on his head? This then is the contradiction: and now it remains
that the solution should be added, in order that by those very things
which seem to do violence to the letter of the law you may dearly see
all the wisdom of the lawgiver. What then is the solution?
That great and noble-minded man was well aware of the fact that to be
reconciled quickly with an enemy is a grievous and difficult thing;
grievous and difficult, not on account of its own nature, but of our
moral indolence. But he commanded us not only to be reconciled with
our enemy, but also to feed him; which was far more grievous than the
former. For if some are infuriated by the mere sight of those who have
annoyed them, how would they be willing to feed them when they were
hungry? And why do I speak of the sight infuriating them? If any
one makes mention of the persons, and merely introduces their name in
sorely, it revives the wound in our imagination, and increases the
heat of passion. Paul then being aware of all these things and wishing
to make what was hard and difficult of correction smooth and easy, and
to persuade one who could not endure to see his enemy, to be ready to
confer that benefit already mentioned upon him, added the words about
coals of fire, in order that a man prompted by the hope of vengeance
might hasten to do this service to one who had annoyed him. And in
order that one of them hastening to its accustomed food may be captured
by means of it and easily held fast: even so Paul also wishing to lead
on the man who has been wronged to below a benefit on the man who has
wronged him does not present to him the bare hook of spiritual wisdom,
but having covered it as it were with a kind of bait, I mean the
"coals of fire," invites the man who has been noyed him; but when he
has come he holds him fast in future, and does not let him make off,
the very nature of the deed attaching him to his enemy; and he all but
says to him: "if thou art not willing to feed the man who has wronged
thee for piety's sake: feed him at least from the hope of punishing
him." For he knows that if the man once sets his hand to the work of
conferring this benefit, a starting-point is made and a way of
reconciliation is opened for him. For certainly no one would have the
heart to regard a man continually as his enemy to whom he has given meat
and drink, even if he originally does this in the hope of vengeance.
For time as it goes on relaxes the tension of his anger. As then the
fisherman, if he presented the bare hook would never allure the fish,
but when he has covered it gets it unawares into the mouth of the
creature who comes up to it: so also Paul if he had not advanced the
expectation of inflicting punishment would never have persuaded those
who were wronged to undertake to benefit those who had annoyed them.
Wishing then to persuade those who recoiled in disgust, and were
paralysed by the very sight of their enemies, to confer the greatest
benefits upon them, he made mention of the coals of fire, not with a
view of thrusting the persons in question into inexorable punishment,
but in order that when he had persuaded those who were wronged to
benefit their enemies in the expectation of punishing them, he might
afterwards in time persuade them to abandon their anger altogether.
They unites again the man who has done the wrong to him who has been
provoked. First of all by the very manner of the benefit: (for there
is no one so degraded and unfeeling as to be unwilling, when he
receives meat and drink, to become the servant and friend of him who
does this for him): and in the second place through the dread of
vengeance. For the passage, "by so doing thou shalt heap coals of
fire on his head" seems indeed to be addressed to the person who gives
the food; but it more especially touches him who has caused the
annoyance, in order that through fear of this punishment he may be
deterred from remaining continually in a state of enmity, and being
aware that the reception of food and drink might do him the greatest
mischief if he constantly retains his animosity, may suppress his
anger. For thus he will be able to quench the coals of fire.
Wherefore the proposed punishment and vengeance both induces the one
who has been wronged to benefit him who has annoyed him, and it deters
and checks him who has given the provocation, and impels him to
reconciliation with the man who gives him meat and drink. Paul
therefore linked the two persons by a twofold bond, the one depending
on a benefit, the other on an act of vengeance. For the difficulty is
to make a beginning and to find an opening for the reconciliation: but
when that has once been reared in whatever way it may be, all which
follows will be smooth and easy. For even if at first the man who has
been annoyed feeds his enemy in the hope of punishing him, yet becoming
his friend by the act of giving him food he will be able to expel the
desire of vengeance. For when he has become a friend he will no longer
feed the man who has been reconciled to him, with an expectation of
this kind. Again he who has given the provocation, when he sees the
man who has been wronged electing to give him meat and drink, casts out
all his animosity, both on account of this deed, and also of his fear
of the punishment which is in store for him, even if he be excessively
hard and harsh and stony hearted, being put to shame by the benevolence
of him who gives him food, and dreading the punishment reserved for
him, if he continues to be an enemy after accepting the food.
For this reason Paul did not stop even here in his exhortation, but
when he has emptied each side of wrath he proceeds to correct their
disposition, saying, "be not overcome of eviL" "For if," he
says, "you continue to bear resentment and to seek revenge you seem
indeed to conquer your enemy, but in reality you are being conquered by
evil, that is, by wrath: so that if you wish to conquer, be
reconciled, and do not make an attack upon your adversary;" for a
brilliant victory is that in which by means of good, that is to say by
forbearance, you overcome evil expelling wrath and resentment. But
the injured man, when inflamed with passion would not have borne these
words. Therefore when he had satisfied his wrath he proceeded to
conduct him to the best reason for reconciliation, and did not permit
him to remain permanently animated by the wicked hope of vengeance.
Dost thou perceive the wisdom of the lawgiver? And that you may learn
that he introduced this law only on account of the weakness of those who
would not otherwise be content to make terms amongst themselves, hear
how Christ, when He ordained a law on this same subject did not pro
pose the same reward, as the Apostle; but, having said "Love your
enemies do good to them that hate you," which means give them food and
drink, He did not add "for in so doing ye shall heap coals of fire on
their heads:" but what did He say? "that ye may become like your
Father who is in Heaven." Naturally so, for He was discoursing to
Peter, James, and John and the rest of the apostolic band:
therefore He proposed that reward. But if you say that even on this
understanding the precept is onerous you improve once more the defence
which I am making for Paul, but you deprive yourself of every plea of
indulgence. For I can prove to you that this which seems to you
onerous was accomplished under the Old Dispensation when the
manifestation of spiritual wisdom was not so great as it is now.
Impressions which were employed by him who originally brought it in,
that he might leave no room for excuse to those who do not observe it:
for the precept "if thine enemy hunger feed him, if he thirst give him
drink" is not the utterance of Paul in the first instance, but of
Solomon. For this reason he quoted the words that he might persuade
the hearer that for one who has been advanced to such a high standard of
wisdom to regard an old law as onerous and grievous which was often
fulfilled by the men of old time, is one of the basest things
possible. Which of the ancients, you ask, fulfilled it? There were
many, but amongst others David especially did so more abundantly? He
did not indeed merely give food or drink to his enemy, but also rescued
him several times from death, when he was in jeopardy; and when he had
it in his power to slay him he spared him once, twice, yea many
times.
As for Saul he hated and abhorred him so much after the countless good
services which he had done, after his brilliant triumphs, and the
salvation which he had wrought in the matter of Goliath, that he could
not bear to mention him by his own name, but called him after his
father. For once when a festival was at hand, and Saul, having
devised some treachery against him, and contrived a cruel plot, did
not see him arrive "where," said he, "is the son of Jesse?" He
called him by his father's name, both because on account of his hatred
he could not endure the recollection of his proper name, and also
because he thought to damage the distinguished position of that
righteous man by a reference to his low birth;--a miserable and
despicable thought: for certainly, even if he had some accusation to
bring against the father this could in no wise injure David. For each
man is answerable for his own deeds, and by these he can be praised and
accused. But as it was, not having any evil deed to mention, he
brought forward his low birth, expecting by this means to throw his
glory into the shade, which in fact was the height of folly. For what
kind of offence is it to be the child of insignificant and humble then,
"the son of Jesse," but when David found him sleeping inside the
cave, he did not call him the "son of Kish," but by his title of
honour: "for I will not lift up my hand," he said, "against the
Lord's anointed." So purely free was he from wrath and resentment
of injuries: he calls him the Lord's anointed who had done him such
great wrongs, who countless good services had many times attempted to
destroy him. For he did not consider how Saul deserved to be
treated, but he considered what was becoming for himself both to do and
to say, which is the greatest stretch of moral wisdom. How so? When
thou hast got thy enemy in a prison, made fast by a twofold, or rather
by a triple chain, confinement of space, dearth of assistance, and
necessity of sleep, dost thou not demand a penalty and punishment of
him? "No," he says; "for I am not now regarding what he deserves
to suffer, but what it behoves me to do." He did not look to the
facility for slaying, but to the accurate observance of the moral
wisdom which was becoming to him. And yet which of the existing
circumstances was not sufficient to prompt him to the act of slaughter?
Was not the fact that his enemy was delivered bound into his hands a
sufficient inducement? For you are aware I suppose that we hasten
more eagerly to deeds for which facilities abound, and the hope of
success increases our desire to act, which was just what happened then
in his case.
Well! did the captain who then counselled and urged him to the deed,
did the memory of past events induce him to slay? no one of these
things moved him: in fact the very facility for slaughter averted him
from it: for he bethought him that God had put Saul in his hands for
the purpose of furnishing ample ground and opportunity for the exercise
of moral wisdom. You then perhaps admire him, because he did not
cherish the memory of any of his past evils: but I am much more
astonished at him for another reason. And what is this? that the fear
of future events did not impel him to lay violent hands on his enemy.
For he knew dearly that if Saul escaped his hands, he would again be
his adversary; yet he preferred exposing himself to danger by letting
go the man who had wronged him, to providing for his own security by
laying violent hands upon his foe. What could equal then the great and
generous spirit of this man, who, when the law commanded eye to be
plucked out for eye, and tooth for tooth, and retaliation on equal
terms, not only abstained from doing this, but exhibited a far greater
measure of moral wisdom? At least if he had slain Saul at that time
he would have retained credit for moral wisdom unimpaired, not merely
because he had acted on the defensive, not being himself the originator
of violence, but also because by his great moderation he was superior
to the precept "an eye for an eye." For he would not have inflicted
one slaughter in return for one; but, in return for many deaths,
which Saul endeavoured to bring on him, having attempted to slay him
not once or twice but many times, he would have brought only one death
on Saul; and not only this, but if he had proceeded to avenge himself
out of fear of the future, even this, combined with the things already
mentioned, would procure him the reward of forbearance without any
deduction. For he who is angry on account of the things which have
been done to him, and demands misses the consideration of all past
evils, although they are many and painful, but is compelled to take
steps for self-defence from fear of the future, and by way of
providing for his own security, no one would deprive him of the rewards
of moderation.
7. Nevertheless David did not act even thus, but found a novel and
strange form of moral wisdom: and neither the remembrance of things
past, nor the fear of things to come, nor the instigation of the
captain, nor the solitude of the place, nor the facility for slaying,
nor anything else incited him to kill; but he spared the man who was
his enemy, and had given him pain just as if he was some benefactor,
and had done him much good. What kind of indulgence then shall we
have, if we are mindful of past transgressions, and avenge ourselves
on those who have given us pain, whereas that innocent man who had
undergone such great sufferings and expected more and death the man who
would cause him endless troubles?
His moral wisdom then we may perceive, not only from the fact that he
did not slay Saul, when there was so strong a compulsion, but also
that he did not utter an irreverent word against him, although he who
was insulted would not have heard him. Yet we often speak evil of
friends when they are absent, he on the contrary not even of the enemy
who had done him such great wrong. His moral wisdom then we may
perceive from these things: but his lovingkindness and tender care from
what he did after these things. For when he had cut off the fringe of
Saul's garment, and had taken away the bottle of water he withdrew
afar off and stood and shouted, and exhibited these things to him whose
life he had by his deeds that he suspected him without a cause as his
enemy, and aiming therefore at winning him into friendship.
Nevertheless when he had even thus failed to persuade him, and could
have laid hands on him, he again chose rather to be an exile from his
country and to sojourn in a strange land, and suffer distress every
day, in procuring necessary food than to remain at home and vex his
adversary. What spirit could be kinder than his? He was indeed
justified in saying "Lord remember David and all his meekness."
Let us also imitate him, and let us neither say nor do evil to our
enemies, but benefit them according to our power: for we shall do more
good to ourselves than to them. "For if ye forgive your enemies,"
we are told "ye shall be forgiven." Forgive base offences that thou
mayest receive a royal pardon for thy offences; but if any one has done
thee great wrongs, the greater the wrongs you forgive, the greater
will be the pardon which you will receive. Therefore we have been
instructed to say "Forgive us, as we forgive," that we may learn
that the measure of our forgiveness takes its beginning in the first
place from ourselves. Wherefore in proportion to the severity of the
evil which the enemy does to us is the greatness of the benefit which he
bestows. Let us then be earnest and eager to be reconciled with those
who have vexed us, whether their wrath be just or uncessity that the
trial of the case should be brought forward in the other world. As
then many men when they have a dispute with one another, if they come
to a friendly understanding together outside the law court save
themselves loss, and alarm, and many risks, the issue of the case
turning out in accordance with the sentiment of each party; but if they
severally entrust the affair to the judge the only result to them will
be loss of money, and in many cases a penalty, and the permanent
endurance of their hatred; even so here if we come to terms during our
present life we shall relieve ourselves from all punishment; but if
while remaining enemies we depart to that terrible tribunal in the other
world we shall certainly pay the utmost penalty at the sentence of the
judge there, and shall both of us undergo inexorable punishment: he
who is unjustly wroth because he is thus unjustly disposed, and he who
is justly wroth, because he has, however justly, cherished
resentment. For even if we have been unjustly ill-treated, we ought
to grant pardon to those who have wronged us. And observe how he urges
and incites those who have unjustly given pain to reconciliation with
those whom they have wronged. "If thou offerest thy gift before the
altar, and there rememberest that thy brother hath ought against thee,
go thy way; first be reconciled to thy brother." He did not say,
"assemble, and offer thy sacrifice" but "be reconciled and then
offer it." Let it lie there, he says, in order that the necessity
of making the offering may constrain him who is justly wroth to come to
terms even against his will. See how he again prompts us to go to the
man who has provoked us when he says "Forgive your debtors in order
that your Father may also forgive your trespasses." For He did not
propose a small reward, but one which far exceeds the magnitude of the
achievement. Considering all these things then, and counting the
recompense which is given in this case and remembering that to wipe away
sins does not entail much labour and zeal, let us pardon those who have
wronged us. For that which others scarcely accomplish, I mean the
blotting out of their own sins by means of fasting and lamentations,
and prayers, and sackcloth, and ashes, this it is possible for us
easily to effect without sackcloth and ashes and fasting if only we blot
out anger from our heart, and with sincerity forgive those who have
wronged us. May the God of peace and love, having banished from our
soul all wrath and bitterness, and anger, deign to grant that we being
closely knit one to another according to the proper adjustment of the
parts, may with one accord, one mouth and one soul continually offer
up our hymns of thanksgiving due to Him: for to Him be glory and
power for ever and ever. Amen.
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