Philip schaff, D. D., LL. D., Professor in the union theological seminary, new york. In connection with a number of patristic scholars of europe and america

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And not only from the New Testament but from the Old also it is possible to receive abundant consolation. For when you hear of Job after the loss of his property, after the destruction of his herds, after the loss not of one, or two, or three, but of a whole troop of sons in the very flower of their age, after the great excellence of soul which he displayed, even if thou art the weakest of men, thou wilt easily be able to repent and regain thy courage. For thou, O man, hast constantly attended thy sick son, and hast seen him laid upon the bed, and hast heard him uttering his last words, and stood beside him whilst he was drawing his last breath and hast closed his eyes, and shut his mouth: but he was not did not see them breathing their last gasp, but the house became the common grave of them all, and on the same table brains and blood were poured forth, and pieces of wood and tiles, and dust, and fragments of flesh, and all these things were mingled together in like manner. Nevertheless after such great calamities of this kind he was not petulant, but what does he say—“The Lord gave, the Lord hath taken away; as it seemed good unto the Lord even so has it come to pass, blessed be the name of the Lord for ever.” Let this speech be our utterance also over each event which befalls us; whether it be loss of property, or infirmity of body, or insult, or false accusation or any other form of evil incident to mankind, let us say these words “The Lord gave, the Lord hath taken away; as it seemed good to the Lord so has it come to pass; blessed be the name of the Lord for ever.” If we practise this spiritual wisdom, we shall never experience any evil, even if we undergo countess sufferings, but the gain will be greater than the loss, the good will exceed the evil: by these words thou wilt cause God to be merciful unto thee, and wilt defend thyself against the tyranny of Satan. For as soon as thy tongue has uttered these words forthwith the Devil hastens from thee: and when he has hastened away, the cloud of dejection also is dispelled and the thoughts which afflict us take to flight, hurrying off in company with him, and in addition to all this thou wilt win all manner of blessings both here and in Heaven. And you have a convincing example in the case of Job, and of the Apostle, who having for God’s sake despised the troubles of this world, obtained the everlasting blessings. Let us then be trustful and in all things which befall us let us rejoice and give thanks to the merciful God, that we may pass through this present life with serenity, and obtain the blessings to come, by the grace and lovingkindness of our Lord Jesus Christ to whom be glory, honour and might always, now and ever, world without end. Amen.

To Those Who Had Not Attended the Assembly.

To those who had not attended the assembly; On the apostolic saying, “If thy enemy hunger feed him,” and concerning resentment of injuries.

1. I Did no good as it seems by the prolonged discourse which I lately addressed to you with a view to kindling your zeal for the assemblies here: for again our Church is 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 their 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 neglect our brethren is no ordinary wrong, but one which brings extreme punishment, and an inexorable penalty. And the case of the man who buried the talent proves this: he was not reproached at least on account of his own life: for as regarded the deposit itself he did not 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 answerable 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 like 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 plainly, when He called us salt, and leaven, and light: for these things are useful and profitable to others. For a lamp does not shine for itself, but for those who are sitting in darkness: and thou art a lamp not the thou 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 the midst to the pyre sent up their song of praise to the common Lord of all with greater 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 vigil. For is it not a monstrous thing that those holy men, both in the furnace and the 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 wells 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 you are going to meet for this spiritual ministry suffer your fellow servants to be deprived 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 clear 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 least, 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 daemons 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 you all day long there is no one who pays any heed? For often when turning these things 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 whit 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 statement of Christ. “If I had not come and spoken to them they had not sin: but now 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 an impression of the benefit which you have derived from coming here: and they will receive it, if 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.” Teach “them that are without” that thou hast joined the chorus of the Seraphim, that thou 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.

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