The Voice of Good Deeds.
(Homilies on St. Matthew, xlvi., vol. ii., p. 14.)
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If twelve men leavened the whole world, consider what our wickedness must be, inasmuch as we, being so many, are unable to convert the remainder, when we ought to suffice for the leavening of a thousand worlds. ‘But,’ some one says, ‘they were apostles.’ What does this matter? Had not they the same surroundings as you? Were they not reared in cities? Did they not lead the same sort of life? Did they not follow a trade? Were they angels? Did they come down from heaven? ‘But,’ you say, ‘they worked wonders.’ It was not the wonders which made them famous. How long shall we use our own softness as a pretext for not considering those wonders? For many who cast out devils, since they afterwards worked iniquity, did not become renowned, but were even chastised. And what is it, you ask, which pointed them out as great? The despising of money and of reputation, and the withdrawal from worldly business. If they had been without these things, and had been slaves to their passions, even if they had raised up a thousand dead men, not only they would have done no good, but they would have been looked upon as deceivers. Thus, it is the life in every case which is resplendent, and which draws upon itself the unction of the Spirit. Did not John work a sign when he made so many cities hang upon his words? Yet listen to the Evangelist saying that he worked no wonder: John did no wonder. How did Elias become renowned? Was it not by his outspokenness with the king—by his zeal for God’s service—by his possessing nothing—by his sheep-skin, and his cavern, and his mountains? For he worked his wonders after all these things. What sign did the devil see Job doing when he was struck with amazement? Not any at all, but he found him leading a resplendent life, which showed forth an endurance firmer than adamant. What sign had David accomplished for God to say of him, when still a youth, I have found David, the son of Jesse, a man after My own heart? What dead man did Abraham, Isaac, and Jacob raise to life? What leper did they cleanse? Do you not know that, if we are not watchful, wonder-working is often harmful? Thus it was that many of the Corinthians fell into schism and many Romans lost their right mind. Thus, too, that Simon was cast out, and that the man who desired to follow Christ refused the call when he heard that foxes have holes, and birds of the air have nests. Each of these, the one seeking money, and the other glory from the working of signs, fell away and were lost. But purity of life and the love of goodness not only do not produce this desire, but they take it away where it exists. And what did He Himself say when He was laying down the law to His disciples? Did He say, ‘You shall do signs in order that men may see’? Not at all, but, rather, Let your light shine before men, that they may see your good works, and glorify your Father Who is in heaven. Nor did He say to Peter, ‘If thou lovest Me, work wonders,’ but, Feed My sheep. And, honouring Peter, with James and John, in every instance more than the rest, how does He show this honour, tell me? Is it in the doing of wonders? No; for they all cleansed lepers, and raised the dead to life, and to all He gave authority in equal measure. How then were those three distinguished? By interior virtue. Do you see that, everywhere, life is the need, and the manifestation of works? By their fruits, He said, you shall know them. What is it which approves our life? Is it the manifestation of wonders or an irreproachable conduct? Clearly it is the latter; for the reason which calls forth signs belongs to this world, and they cease in the next. The man who gives an example of a good life draws this charity upon himself; and he who shines by charity shines in this way, in order that he may correct the life of others. Since Christ also worked those wonders in order that He might appear worthy of confidence in this world, and, drawing men to Himself, might introduce virtue into life; therefore, more stress is laid upon this point. For He is not contented with signs alone, but He threatens hell, and He preaches the kingdom, and He enacts those marvellous laws, and everything is done with a view to His making men like to angels. But why do I say that Christ does everything unto this end? Tell me, if anyone gave you your choice either to raise up the dead in His name or to die for His name’s sake, which would you choose? The latter surely; for the one is a sign and the other is a deed. Again, if anyone offered you the power of turning grass into gold, or that of looking down upon all gold as if it were grass, would you not rather choose the latter, and with good reason? It would be this which would attract men. For if they were to see food turned into gold, and were even desirous of taking the same power into their own hands, as Simon was, the love of money would be increased in them; but if they were to see all men looking down upon money as upon grass, and making little of it, they would be cured of this disease.
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The Best Controversy.
(Homilies on St. Matthew, xv., vol. i., p. 201.)
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Then He goes on to a higher example—You are the light of the world. It is again of the world; not of one people, nor of twenty cities, but of the whole world; and it is a reasonable light, far superior to this physical light, just as spiritual salt is to material salt. And first they are salt, and afterwards light, in order that you may learn the force of strong words and the advantage of this holy teaching. For it is urgent and will not be diverted from its aim, and, leading us by the hand, makes us look towards goodness. A city seated on a mountain cannot be hidden. Neither do men light a candle and put it under a bushel. He leads them once more through these things to purity of life, teaching them to be soldiers, as if before the eyes of all men and wrestling in the midst of the arena of the whole world. ‘Look not,’ He said, ‘to rest now whilst you are in a small corner; for you are to be visible to all men, like a city seated on a mountain, and like a candle shining upon all those in the house.’ Where, now, are they who have distrusted the power of Christ? Let them listen to these things, and, being frightened by the might of the prophecy, let them fall down and adore His almightiness. Think what great things He promised to those who were not known even in their native place: that they are to go over land and sea, and to lift up their voice against the temptations of the world, or rather not their voice, but the force of their goodness. For it was not their universal fame which made them conspicuous: it was the manifestation of works. As if they had had wings, they spread over the whole earth quicker than light, sowing the light of piety. Hence, it seems to me that He stimulates them unto fearlessness, for His saying, A city seated on the mountain cannot be hidden, was the manifestation of His own power; for, if it were useless to hide that, so neither could the Gospel tidings be hushed or concealed. And to prevent them from thinking that persecutions, and accusations, and plots, and wars, since He spoke of these things, would have power to check them, He encourages them by saying that not only these persecutions will not pass unnoticed, but that they will shine forth to the whole world, and that through this very fact they themselves were to be renowned and famous. In this, then, His own power is manifested; but He furthermore requires fortitude from each one of them, saying, Men do not light a candle and put it under a bushel, but upon a candlestick, and it gives light to all in the house. So may your light shine before men, that they may see your good works and glorify your Father Who is in heaven. ‘For it is I Who have enkindled the light,’ He says. Whether, however, it remains lighted or not must depend upon your zeal, not on your own account alone, but for the sake of those who are to enjoy this beacon, and whom it is to lead to the truth. For the slanderings of men will not be able to veil your brightness if you yourselves are leading strict lives, and thus are preparing to convert the whole world. Show forth, therefore, a life worthy of grace, that, as the truth is preached everywhere, so your life may harmonise with it. And, again, He holds out another advantage besides the salvation of men, which is capable of firing them with courage and making all zealous. Not only will you reform the world, He says, by living upright lives, but you will also prepare the glory of God; just as by the contrary course you destroy men, and cause the name of God to be blasphemed. ‘And how,’ you ask, ‘is God to be glorified through us if men are to slander us?’ Not all men are to do this; but those who do so hypocritically will wonder and admire you in secret, just as outward flatterers of those who are living in wickedness despise them in their own minds. ‘How, then, would you have us live for show and vainglory? No, indeed, I said nothing of the kind. I did not say, Make haste to bring forth your good deeds before men; nor did I say, Point them out; but, Let your light shine; that is, let your virtue be solid, and the fire plentiful, and the light undimmed.’ Whenever virtue is thus great, it cannot possibly be hidden, even if he who pursues it conceal it in a thousand ways. Show forth a spotless life and let them have no real ground of accusation, and then, even if accusers be numbered by hundreds, no man shall have power to overcloud you. And His expression, the light, was pertinent. For nothing distinguishes a man so much, even if he wish to be hidden a thousand times over, as an example of goodness. Just as physical light envelops a man, so does he shine forth with greater brightness, not letting his rays sink into the earth, but directing them beyond heaven itself. So He encourages them the more. ‘If,’ He says, ‘you are grieved at being reviled, many men through you will be in admiration of God.’ He lays both wages to your account—God’s glorification through you, and your being blasphemed for God’s sake. In order, therefore, that we should not give heed to evil speaking, knowing that it procures us a reward, He did not simply mention the thing itself, but made two distinctions—that of calumny and that of calumny for God’s sake; and He shows, moreover, that patience under it bears much fruit, by referring the glory back to God; and He holds out pleasant hopes to them. The accusation of the wicked, He says, is in nothing so powerful as in helping others to see your light. When you act foolishly, then only it is that they will trample you down, not when, doing what is right, you are cast aside. Then many will be in astonishment, not at you alone, but, through you, at our common Father. He said the Father, not God, laying already the seeds of the spiritual birth which He was to give them. Then, showing His equality with the Father, He said higher up, ‘Grieve not for evil report; for it is sufficient for you that it is on My account’. Thereupon He speaks of the Father, manifesting their equality everywhere.
Recognising, therefore, our gain from this zeal and the danger of our negligence (for it is much worse that our Master should be blasphemed because of us than that we should be lost), Let us not give offence to the Jews, or to heathens, or to the Church of God; and, showing forth a life more shining than the sun, even if anyone should wish to accuse us, not grieving at evil report, but at hearing a just report unworthily. For if we are living in wickedness and there be no accuser, we are the most miserable of men, but if we are practising virtue, even if the whole world should speak ill of us, we shall be the most enviable of all, and we shall draw all those who are called to be saved to ourselves; for it is not by the accusation of the wicked but by a good life that they will cleave to us. And a good example speaks louder than any trumpet, and a pure life is more resplendent than the very light, even if there be a thousand adversaries. If we are all that I have specified—if we are meek and humble and merciful, and clean of heart and lovers of peace, and when we are slandered do not repine but rejoice—we shall draw those who look upon us to ourselves no less than by signs, and every man will deal kindly with us, whether he be a wild beast or a demon, or anything else whatsoever. Still, if there should be calumniators, do not be troubled at this, nor at seeing yourself publicly accused, but examine their inmost heart, and you will find that they applaud and admire you, and are loud in your praises. Just consider how Nabuchodonosor praised the children in the furnace, although he was their declared enemy; and when he saw their brave endurance, he acclaimed and acknowledged them for nothing else whatever than for turning away from his commands to listen to those of God. For when the devil sees that he is accomplishing nothing, he desists, fearing lest he should be the means of increasing our crowns; and when he is gone, however bad and depraved a man may be, he recognises virtue, that mist being removed from before his eyes. And if men should form a wrong judgment, you will have greater praise and admiration from God. Therefore, be not sorrowful or wavering, since the Apostles themselves were an odour of death to some and of life to others. If you have offered no offence to any man, and have kept free from all reproach, you are blessed indeed. Shine, then, by your life, and make no account of slandering words. For it is quite impossible that a man who cultivates goodness should not have many enemies; but this is nothing to him, for through these very enemies his life will shine the more. Taking these things to heart, let us seek for one thing—to order our own life with purity, for in this way we shall lead those who sit in darkness to that future life. Such, indeed, is the power of this light, that it not only shines here, but it escorts those who follow it to that heavenly country. Whenever men see you looking down upon all present things, and holding yourselves in readiness for eternal ones, your works will convince them better than any argument. Who so foolish as not to deduce a clear proof of the future life when he sees a man, thinking yesterday only of luxury and money-making, giving up everything, freeing himself from all cares, and stretching out his hand towards hunger, and poverty, and hardship, and dangers, and blood-shedding, and a violent death, towards everything which seems an evil? But if we are wholly engrossed with present things, and plunge into them deeper and deeper, how are men to be persuaded that we are looking for another home? What excuse shall we have if the fear of God cannot do among us that which human fame did amongst Greek philosophers? Some of them also gave up money and despised death, in order to be a spectacle to men, and so their hopes were vain. What can be said for us with these things before us, and so great a philosophy being unfolded, that we cannot do even what they did, but are destroying ourselves and others too? For a heathen who acts against his conscience does not do the same harm as a Christian who thus acts, and most justly. Their reputation is corrupt, whereas ours, through God’s goodness, is sacred and manifest even amongst impious men. Consequently, whenever they want particularly to reproach us, and to make their accusation more telling, they bring this additional charge against us: ‘So and so is a Christian,’ which they would not do if they had not a great opinion of Christian teaching. Have you not heard how many and what great things Christ enjoined? Now, how can you observe one of those commandments when, forgetting the rest, you go about investing your money, looking greedily after interest, involving yourself in lawsuits, buying herds of slaves, preparing silver plate, laying up stores of fields and houses, and quantities of furniture? And would that this were all! When you add iniquity to these inopportune pursuits—encroaching upon the land of others, pulling down houses, aggravating poverty, increasing hunger—how will you be able to mount up to those gates? But supposing that you are merciful to the poor, I know what this means, and it again will call for a great expiation hereafter. For if you are merciful through conceit or vainglory, so that you gain no merit even from good works, what could be more wretched than to be shipwrecked in harbour? In order to prevent this from happening, seek not a reward from me when you have done a good action, so that God may be your debtor. Lend, He says, to him from whom you expect no return.
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