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PHILIPPIANS iii. 13, 14.
"Brethren, I count not myself yet to have apprehended: but one
thing I do forgetting the things which are behind, and stretching
forward to the things which are before, I press on toward the goal
unto the prize of the high calling of God in Christ Jesus."
NOTHING so renders our real excellences vain and puffs them
away, as to be remembering the good deeds we have done; for this
produces two evils, it both renders us remiss, and raises us to
haughtiness. Wherefore see how Paul, since he knew our nature to be
easily inclined to remissness, though he had given great praise to the
Philippians, now subdues their mind by many other things above, but
chiefly by his resent words And what are they? "Brethren, I count
not myself to have apprehended." But if Paul had not as yet
apprehended, and is not confident about the Resurrection and things to
come, hardly should they be so, who have not attained the smallest
proportion of his excellence. That is, I consider that I have not
as yet apprehended all virtue, as if one were speaking of a runner.
Not as yet, saith he, have I completed all. And if in another
place he saith, "I have fought the good fight" (2 Tim. iv.
7), but here, "I count myself not as yet to have apprehended ";
any one who reads carefully will well know the reason both of those,
and of the present words; (for it is not necessary to dwell
continually on the same point;) and that he spoke these words at a
much earlier date, but the others near his death. But I am solely
engaged on "one thing," says he, "in stretching forward to the
things which are before." But "one thing," says he, "forgetting
the things which are behind, and stretching forward to the things which
are before, I press on toward the goal unto the prize of the high
calling of God in Christ Jesus." For what made him reach forward
unto the things which are before, was his forgetting the things that
are behind. He then, who thinks that all is accomplished, and that
nothing is wanting to him for the perfecting of virtue, may cease
running, as having apprehended all. But he who thinks that he is
still distant from the goal, will never cease running. This then we
should always consider, even though we have wrought ten thousand good
deeds; for if Paul, after ten thousand deaths, after so many
dangers, considered this, how much more should we? For I fainted
not, saith he, although I availed not, after running so much; nor
did I despair, but I still run, I still strive. This thing only
I consider, that I may in truth advance. Thus too we should act,
we should forget our successes, and throw them behind us. For the
runner reckons not up how many circuits he hath finished, but how many
are left. We too should reckon up, not how far we are advanced in
virtue, but how much remains for us. For what doth that which is
finished profit us, when that which is deficient is not added?
Moreover he did not say, I do not reckon up, but I do not even
remember. For we thus become eager, when we apply all diligence to
what is left, when we give to oblivion everything else. "Stretching
forward," saith he; before we arrive, we strive to obtain. For he
that stretches forward is one who, though his feet are running,
endeavors to outstrip them with the rest of his body, stretching
himself towards the front, and reaching out his hands, that he may
accomplish somewhat more of the course. And this comes from great
eagerness, from much warmth; thus the runner should run with great
earnestness, with so great eagerness, without relaxation. As far as
one who so runs differs from him who lies supine, so far doth Paul
differ from us. He died daily, he was approved daily, there was no
season, there was no time in which his course advanced not. He wished
not to take, but to snatch the prize; for in this way we may take it.
He who giveth the prize standeth on high, the prize is laid up on
high.
See how great a distance this is that must be run over! See how great
an ascent! Thither we must fly up with the wings of the Spirit,
otherwise it is impossible to surmount this height. Thither must we go
with the body, for it is allowed. "For our citizenship is in
heaven" (Phil. iii. 20), there is the prize; seest thou the
runners, how they live by rule, how they touch nothing that relaxes
their strength, how they exercise themselves every day in the
palaestra, under a master, and by rule? Imitate them, or rather
exhibit even greater eagerness, for the prizes are not equal: many are
those who would hinder you; live by rule: many are the things which
relax your strength; make its feet agile: for it is possible so to
do, it comes not naturally, but by our will. Let us bring it to
lightness, lest our swiftness of foot be hindered by the weight of
other things. Teach thy feet to be sure. for there are many slippery
places, and if thou fallest, straightway thou losest much. But yet
if thou fall, rise up again. Even thus mayst thou obtain the
victory. Never attempt slippery things, and thou wilt not fall; walk
upon firm ground, up with thy head, up with thine eyes; these
commands the trainers give to those who run. Thus thy strength is
supported; but if thou stoopest downward, thou fallest, thou art
relaxed. Look upward, where the prize is; the sight of the prize
increaseth the determination of our will. The hope of taking it
suffereth not to perceive the toils, it maketh the distance appear
short. And what is this prize? No palm branch; but what? The
kingdom of heaven, everlasting rest, glory together with Christ, the
inheritance, brotherhood, ten thousand good things, which it is
impossible to name. It is impossible to describe the beauty of that
prize; he who hath it alone knoweth it, and he who is about to receive
it. It is not of gold, it is not set with jewels, it is far more
precious. Gold is mire, in comparison with that prize, precious
stones are mere bricks in comparison with its beauty. If thou hast
this, and takest thy departure to heaven, thou wilt be able to walk
there with great honor; the angels will reverence thee, when thou
bearest this prize, with much confidence wilt thou approach them all.
"In Christ Jesus." See the humility of his mind; this I do,
saith he, "in Christ Jesus," for it is impossible without an
impulse from Him to pass over so vast an interval: we have need of
much aid, of a mighty alliance; He hath willed that thou shouldest
struggle below, on high He crowns thee. Not as in this world; the
crown is not here, where the contest is; but the crown is in that
bright place. See ye not, even here, that the most honored of the
wrestlers and charioteers are not crowned in the course below, but the
king calls them up, and crowns them there? Thus too is it here, in
heaven thou receivest the prize.
Ver. 15. "Let us, therefore, as many as be perfect, be thus
minded," saith he. "And if in anything ye are otherwise minded,
even this shall God reveal unto you." What sort of thing? That we
should "forget the things which are behind." Wherefore it belongs to
him who is perfect not to consider himself perfect. How therefore
sayest thou, "as many as are perfect"? For tell me, are we minded
as thou art? For if thou hast not attained nor art perfected, how
dost thou command those that are perfect to be so minded as thou art,
who art not yet perfect? Yea, for this, saith he, is perfection.
And "if ye are in anything otherwise minded, even this shall God
reveal unto you." That is, if any one considers that he has attained
all excellence. He puts them on their guard, not by speaking
directly, but what saith he? "If in anything ye are otherwise
minded, even this shall God reveal unto you." See how humbly he
saith this! God shall teach you, i.e. God shall persuade you, not
teach you; for Paul was teaching, but God shall lead them on. And
he said not, shall lead you on, but "shall reveal," that this may
rather seem to spring from ignorance. These words were spoken not
concerning doctrines, but concerning perfection of life, and our not
considering ourselves to be perfect, for he who considers that he hath
apprehended all, hath nothing.
Ver. 16. "Only, whereunto we have already attained, by that
same rule let us walk, let us mind the same thing."
"Only, whereunto we have attained." What means this? Let us hold
fast, he saith, that in which we have succeeded; love, concord, and
peace: for in this we have succeeded. "Whereto we have attained: to
walk by the same rule, to mind the same thing." "Whereunto we have
attained," i.e. in this we have already succeeded. Seest thou,
that he wills that his precepts should be a rule to us? And a rule
admits neither addition, nor subtraction, since that destroys its
being a rule. "By the same rule," i.e. by the same faith, within
the same limits.
Ver. 17. "Brethren, be ye imitators of me, and mark them which
so walk even as ye have us for an ensample."
He had said above, "beware of dogs," from such he had led them
away; he brings them near to these whom they ought to imitate. If any
one, saith he, wishes to imitate me, if any one wishes to walk the
same road, let him take heed to them; though I am not present, ye
know the manner of my walk, that is, my conduct in life. For not by
words only did he teach, but by deeds too; as in the chorus, and the
army, the rest must imitate the leader of the chorus or the army, and
thus advance in good order. For it is possible that the order may be
dissolved by sedition.
The Apostles therefore were a type, and kept throughout a certain
archetypal model. Consider how entirely accurate their life was, so
that they are proposed as an archetype and example, and as living
laws. For what was said in their writings, they manifested to all in
their actions. This is the best teaching; thus he will be able to
carry on his disciple. But if he indeed speaks as a philosopher, yet
in his actions doth the contrary, he is no longer a teacher. For mere
verbal philosophy is easy even for the disciple: but there is need of
that teaching and leading which comes of deeds. For this both makes
the teacher to be reverenced, and prepares the disciple to yield
obedience. How so? When one sees him delivering philosophy in
words, he will say he commands impossibilities; that they are
impossibilities, he himself is the first to show, who does not
practice them. But if he sees his virtue fully carried out in action,
he will no longer be able to speak thus. Yet although the life of our
teacher be careless, let us take heed to ourselves, and let us listen
to the words of the prophet; "They shall be all taught of God."
(Isa. liv. 13.) "And they shall teach no more every man his
brother, saying, Know the Lord, for they shall all know me from the
least of them to the greatest of them." (Jer. xxxi. 34.) Hast
thou a teacher who is not virtuous? Still thou hast Him who is truly
a Teacher, whom alone thou shouldest call a Teacher. Learn from
Him: He hath said, "Learn of Me, for I am meek." (Matt.
xi. 29.) Take not heed, then, to thy teacher, but to Him and
to His lessons. Take thence thy examples, thou hast a most excellent
model, to it conform thyself. There are innumerable models laid
before thee in the Scriptures of virtuous lives; whichsoever thou
wilt, come, and after the Master find it in the disciples. One hath
shown forth through poverty, another through riches; for example,
Elijah through poverty, Abraham through riches. Go to that
example, which thou esteemest most easy, most befitting thyself to
practice. Again, one by marriage, the other by virginity; Abraham
by marriage, the other by virginity. Follow whichever thou wilt: for
both lead to heaven. One shone forth by fasting, as John, another
without fasting, as Job. Again, this latter had a care for his
wife, his children, his daughters, his family, and possessed great
wealth; the other possessed nothing but the garment of hair. And why
do I make mention of family, or wealth, or money, when it is
possible that even one in a kingdom should lay hold on virtue, for the
house of a king would be found more full of trouble than any private
family. David then shone forth in his kingdom; the purple and the
diadem rendered him not at all remiss. To another it was entrusted to
preside over a whole people, I mean Moses, which was a more
difficult task, for there the power was greater, whence the difficulty
too became greater. Thou hast seen men approved in wealth, thou hast
seen them in poverty also, thou hast seen them in marriage, thou hast
seen them in virginity too; on the contrary, behold some lost in
marriage and in virginity, in wealth and in poverty. For example,
many men have perished in marriage, as Samson, yet not from
marriage, but from their own deliberate choice. Likewise in
virginity, as the five virgins. In wealth, as the rich man, who
disregarded Lazarus: in poverty, innumerable poor men even now are
lost. In a kingdom, I can point to many who have perished, and in
ruling the people. Wouldest thou see men saved in the rank of a
soldier? there is Cornelius; and in the government of a household?
there is the eunuch of the Ethiopian Queen. Thus is it universally.
If we use our wealth as is fit, nothing will destroy us; but if not,
all things will destroy us, whether a kingdom, or poverty, or
wealth. But nothing will have power to hurt the man, who keeps well
awake.
For tell me, was captivity any harm? None at all. For consider,
I pray thee, Joseph, who became a slave, and preserved his virtue.
Consider Daniel, and the Three Children, who became captives, and
how much the more they shone forth, for virtue shineth everywhere, is
invincible, and nothing can put hindrances in its way. But why make
I mention of poverty, and captivity, and slavery; and hunger, and
sores, and grievous disease? For disease is, more hard to endure
than slavery. Such was Lazarus, such was Job, such was also
Timothy, straitened by" often infirmities." (1 Tim. v.
23.) Thou seest that nothing can obtain the mastery over virtue;
neither wealth, nor poverty, nor dominion, nor subjection, nor the
pre minence in affairs, nor disease, nor contempt, nor abandonment.
But having left all these things below, and upon the earth, it
hastens towards Heaven. Only let the soul be noble, and nought can
hinder it from being virtuous. For when he who works is in vigor,
nothing external can hinder him; for as in the arts, when the
artificer is experienced and persevering, and thoroughly acquainted
with his art, if disease overtakes him, he still hath it; if he
became poor, he still hath it; whether he hath his tools in his hand
or hath them not, whether he works or worketh not, he loseth not at
all his art: for the science of it is contained within him. Thus too
the virtuous man, who is devoted to God, manifests his art, if you
cast him into wealth, or if into poverty, if into disease, if into
health, if into dishonor, if into great honor. Did not the Apostles
work in every state, "By glory and dishonor, by good report and evil
report"? (2 Cor. vi. 8.) This is an athlete, to be prepared
for everything; for such is also the nature of virtue.
If thou sayest, I am not able to preside over many, I ought to lead
a solitary life; thou offerest an insult to virtue, for it can make
use of every state, and shine through all: only let it be in the
soul. Is there a famine? or is there abundance? It shows forth its
own strength, as Paul saith, "I know how to abound, and how to be
in want." (Phil. iv. 12; Acts xxviii. 30.) Was he
required to work? He was not ashamed, but wrought two years. Was
hunger to be undergone? He sank not under it, nor wavered. Was
death to be borne? He became not dejected, through all he exhibited
his noble mind and art. Him therefore let us imitate, and we shall
have no cause of grief: for tell me, what will have power to grieve
such an one? Nothing. As long as no one deprives us of this art,
this will be the most blessed of all men, even in this life as well as
in that to come. For suppose the good man hath a wife and children,
and riches, and great honor, with all these things he remaineth alike
virtuous. Take them away, and again in like sort he will be
virtuous, neither overwhelmed by his misfortunes, nor puffed up by
prosperity, but as a rock standeth equally unmoved in the raging sea
and in calm, neither broken by the waves nor influenced at all by the
calm, thus too the solid mind stands firm both in calm and in storm.
And as little children, when sailing in a ship, are tossed about,
whilst the pilot sits by, laughing and undisturbed, and delighted to
see their confusion; thus too the soul which is truly wise, when all
others are in confusion, or else are inopportunely smiling at any
change of circumstance, sits unmoved, as it were, at the tiller and
helm of piety. For tell me, what can disturb the pious soul? Can
death? This is the beginning of a better life. Can poverty? This
helps her on toward virtue. Can disease? She regards not its
presence. She regards neither ease, nor affliction; for being
beforehand with it, she hath afflicted herself. Can dishonor? The
world hath been crucified to her. Can the loss of children? She
fears it not, when she is fully persuaded of the Resurrection. What
then can surprise her? None of all these things. Doth wealth elevate
her? By no means, she knoweth that money is nothing. Doth glory?
She hath been taught that "all the glory of man is as the flower of
grass." (Isa. xl. 6.) Doth luxury? She hath heard Paul
say, "She that giveth herself to pleasure is dead while she
liveth." (1 Tim. v. 6.) Since then she is neither inflamed
nor cramped, what can equal such health as this?
Other souls, meanwhile, are not such, but change more frequently
than the sea, or the cameleon, so that thou hast great cause to
smile, when thou seest the same man at one time laughing, at another
weeping, at one time full of care, at another beyond measure relaxed
and languid. For this cause Paul saith, "Be not fashioned
according to this world." (Rom. xii. 2.) For we are citizens
of heaven, where there is no turning. Prizes which change not are
held out to us. Let us make manifest this our citizenship, let us
thence already receive our good things. But why do we cast ourselves
into the Euripus, into tempest, into storm, into foam? Let us be
in calm. It all depends not on wealth, nor on poverty, nor honor,
nor dishonor, nor on sickness, nor on health, nor on weakness, but
on our own soul. If it is solid, and well-instructed in the science
of virtue, all things will be easy to it. Even hence it will already
behold its rest, and that quiet harbor, and, on its departure, will
there attain innumerable good things, the which may we all attain, by
the grace and love of our Lord Jesus Christ, with whom, to the
Father, together with the Holy Spirit, be glory, dominion,
honor, now and ever, and world without end. Amen.
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