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Built upon the Rock.
(Homily before he went into exile,[15] tom. iii., p. 415.)
Numerous are the waves, and great the tossing of the sea, but we have no fear of going down, for we stand upon the rock. Let the ocean rage as it will, it is powerless to break the rock. Let the waves roll, they cannot sink the bark of Jesus. Tell me, what should we fear? Death? To me to live is Christ and to die gain. Is it exile perchance? The earth is the Lord’s, and the fulness of it. Is it confiscation of property? We brought nothing with us into the world, and it is clear that we can take nothing away with us. I despise what the world fears, and hold its good things in derision. I do not fear poverty, nor do I desire riches. I am not afraid of death; I do not pray to live, if it be not for your good. This is why I speak of what is now taking place, and exhort your charity to be of good cheer. For no man shall be able to separate us. No man can part that which God has joined together. If, speaking of man and wife, He says: On this account a man shall leave his father and his mother and shall cleave to his wife, and the two shall be one flesh; for that which God has joined together man shall not separate; if you cannot dissolve marriage, how much less shall you be able to break up the Church of God. You may fight her, you will not be able to harm the object of your attack. ‘But whilst you make me more illustrious, you are undermining your own strength by fighting against me.’ It is hard for you to kick against a sharp goad. You do not take the edge off it, but you make your own feet bloody; and the waves do not break through the rock, but are dissolved in foam. There is nothing more powerful than the Church, O man; give up fighting her, lest she overpower your strength. Wage not war against heaven. If you fight a man, you conquer or are conquered. But if you fight the Church, you cannot conquer. For God is stronger than all. Do we provoke the Lord to jealousy? Are we stronger than He? Who will venture to subvert the order which God has established? You know not His power. He looks down upon the earth and causes it to tremble. He commands, and that which was shaken becomes firm. If He can establish in peace a city torn by factions, how much more is He able to establish the Church! The Church is stronger than heaven. Heaven and earth shall pass away, but My words shall not pass away. What words? Thou art Peter, and upon this rock I will build My Church, and the gates of hell shall not prevail against it.
If you distrust words, believe in facts. How many tyrants have wished to get the better of the Church! How many frying-pans, and furnaces, and fangs of wild animals, and sharp swords have there not been! Yet they have not succeeded. Where are the oppressors? Silence and oblivion have passed over them. But where is the Church? It is more dazzling than the sun. Their deeds are no more, hers are immortal. Now, if being few they were not conquered, how will you get the better of them, now that the world is filled with the service of God? Heaven and earth shall pass away, but My word shall not pass; and with good reason. The Church is more pleasing to God than heaven; He did not take a body from heaven, but He did take flesh of the Church.[16] Heaven is made for the Church, not the Church for heaven. Be not disturbed by anything which has taken place. Gain me the grace of an immutable faith. See you not Peter walking upon the waters, beginning to doubt and being on the point of drowning, not through the surging waves, but through the weakness of his faith? Did we come here by vote of man? Did a man bring us in, that a man might displace us? I say this, not out of pride, nor to boast—God forbid!—but wishing to give courage to what is faint in you. Since the city has become quiet, the devil aimed at disturbing the Church. Wretched and most wicked demon, you could not master walls, and do you think to shake the Church? Is the Church made up of walls? The Church is in the multitude of the faithful. What an array of immutable pillars, not clasped by iron, but bound by faith! I say not that so vast a multitude is more ardent than fire, but if it consisted of one, you would not overcome that one. You know what wounds the martyrs inflicted on you. Many a time a tender maiden has been brought into court; she was softer than wax, and she became harder than a rock. You tore her sides, yet you took not her faith. The flesh languished whilst the strength of faith was not weakened: the body was being spent, the spirit was renewed: the physical frame was perishing, yet piety endured. You have not conquered a single woman, and do you hope to conquer so numerous a people? Do you not hear the Lord saying, Wherever two or three are gathered together in My name, there I am in the midst of them. Where is not this people whom charity binds? I have a proof of it. Am I in good heart by my own strength? I hold His written word. This is my staff, this is my courage, this is to me a calm harbour. Even if the world be troubled, I hold that written word; I look up to those words, they are a wall of strength to me. What are they? I am with you always until the consummation of the world. Christ is with me, what shall I fear? If waves are raging against me, and the fountains of the deep and the passions of princes, all these things are more insignificant than a cobweb. And if it were not for your charity, I would not refuse to depart to-morrow, for I always say, ‘Lord, may Thy will be done’; not what this man or that man wishes, but as Thou wilt. This is my tower of defence, this is my immutable rock, this is my sure staff. If this be God’s will, so be it. If He wish me to remain here, I am grateful to Him. Wherever it may be, I give Him thanks.
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The Priest a Man, not an Angel.
(Homily on Peter and Elias, Benedictine Edition, tom. ii., p. 730.)
Why is it that so few are here to day? We commemorate the martyrs, and no one comes; the distance has made man soft, or rather not the distance, but their softness has been the impediment. Just as nothing can hinder readiness and alertness of will, so everything serves as a hindrance to an irresolute and desponding man. The martyrs shed their blood for the truth: can you not make light even of a long way? They laid down their head for Christ: will you not even come out of the city for your Lord? He died for you, and are you lukewarm in His service? You are commemorating the martyrs, and are you discouraged and remiss? You should come and see the devil humbled, and the martyr triumphing, God glorified, and the Church crowned. What is your excuse? ‘I am a sinner and I cannot come.’ That is the very reason why you should come so that you may not be quite lost. Tell me what man is without sin? This is why there is a sacrifice, and a Church, and prayer, and fasting. Because the soul has many wounds, therefore remedies have been devised for them, and for every single wound of the soul a corresponding medicine has been prepared. You have the Church offering sacrifices, the prayers of the fathers, the administration of the Holy Spirit, the memory of the martyrs, the assembly of the faithful, and many things of the kind which have power to recall you from iniquity unto justice. If you do not come to invoke the martyrs, what excuse have you got?... You say, ‘I am a sinner and cannot come’. Because you are a sinner, come. Or do you not know that those very men who stand before the altar have contracted sins? They are clothed in flesh and blood, yet we do not refuse to teach when we cast our eyes on the ocean of God’s goodness. If you enter in, you have not this against you, for you are subject to teaching. As for us, the higher our dignity, the greater is our guilt. It is one thing for the man, who is subject to teaching, to sin, and another for the teacher. Nevertheless, we do not refuse to impart discipline, or fall into negligence under pretext of humility. It was a divine ordering that priests themselves should fall into sin. Now listen to what I mean. If the teachers themselves, if priests had not sinned and been subjected to the ordinary passions of life, they would have become inhuman and relentless towards others. Therefore, He designed that priests, too, and rulers should be under the dominion of their feelings, so that from what they themselves experience they should extend pardon to others. God has always pursued this course, not only now but of old: He allowed those to whom He was going to entrust His Church and His people to fall into sin, so that on account of their own shortcomings they might become merciful to others. If they had not sinned, they would not have made a single excuse for sinners, but, wholly merciless, would have excluded all from the Church. Let me show you by an example that it is so, and that I do not speak from conjecture. Peter was to be entrusted with the keys of heaven and with the multitude of the people. For what were the Lord’s words to him? Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven. For Peter was somewhat severe, and if he had been faultless how would he have excused his disciples? This was why the Divine Goodness brought about a certain fall on his part, that from what he himself experienced, he might become kind to others. And consider the man who is allowed to fall into sin,—Peter, the chief of the Apostles, the irremovable foundation, the immutable rock, the leader of the Church, the sure harbour, the invincible pillar. Peter it was who had said to Christ, Even if I should die with Thee I will not desert Thee; Peter who had confessed the truth by divine revelation: Thou art Christ the Son of the living God: this Peter going in on the night of Christ’s betrayal and standing by the fire to warm himself, a certain maid-servant went up to him and said, Yesterday thou wert with this man, and Peter answered, I know not the man. Just before he had said, Even if I should die with Thee; now he denies Him and says, I know not the man. O Peter! is this thy promise? Thou hast not endured torments nor stripes, but at a single word from a maid-servant—thou hast denied. Wilt thou deny, Peter? As yet there are neither torments, nor stripes, nor blows, nor angry passions, nor princes, nor outstretched swords, neither edicts, nor threatening emperors, nor sentence to death, neither prisons, nor precipices, nor seas. There are none of these things, yet thou hast already denied Him: I know not the man. Again the maid said to him, Yesterday thou wert with this man. And he answered her: I know not the man. Who is making thee deny? No one in authority, but a woman, and she a poor doorkeeper, a captive unworthy of an answer: at her word thou deniest! This is wonderful indeed! A maid-servant, a harlot going up to Peter disturbed his faith. Peter, the pillar, suffered no temptation: she only opened her mouth and that pillar was shaken, that bulwark was moved. What seest thou before thee, Peter, whilst thou deniest? A miserable maid-servant, a wretched doorkeeper. This is what thou seest, and dost thou deny? Now for the third time she says: Yesterday thou too wert with this man, and he denied for the third time. And Jesus looking at him, recalled his own words to his mind, and he began to weep tears of contrition for his sin. Still Jesus pardoned him, knowing that as a man he had had a human weakness. But as I have said, on this account He was about to entrust him with a whole people, so that, not being hard or without sin, he might not be without mercy for his own brethren. He fell into sin, that, considering his own fault and his Lord’s pardon, he also might extend a merciful forgiveness to others, which, according to divine dispensation should reconcile them to God. He who was to be entrusted with the Church was allowed to sin; the pillar of the churches, the harbour of faith, Peter the teacher of the world, was allowed to sin in order that his forgiveness might become the basis of mercy for others. Why do I say these things? Because we priests who sit upon a throne and teach are fettered by sins. This is why neither angel nor archangel has been entrusted with the priesthood, for they are without sin, in order that they should not through severity at once strike down sinners amongst the people. A man born of man was entrusted with this throne, a man held subject himself to pleasure and to sin, so that in receiving a sinner, mindful of his own failings, he might be gentler to that sinner. For if the priest were an angel and were to receive a dissolute man, he would kill him on the spot, not being acquainted with this passion. On this account if an angel had the sacerdotal authority, he would not teach, but he would kill the man in anger through his not being an angel: for this reason it was a man with the knowledge and experience of his own faults, that he might pardon sinners, and not be moved by anger, that the Church might not be vacant through the Synagogue.
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The Authority of the Priest.
(On the Priesthood,[17] b. iii., c. iv., p. 24.)
The priesthood performs its functions on earth but ranks with heavenly things. And indeed most rightly, for neither man, nor angel, nor archangel, nor any other created power has ordained this series of actions, but the Paraclete Himself, and He it is Who has inspired those still in the flesh to represent visibly the ministry of angels. Therefore, since the priest stands in the very heavens in the midst of those powers, he should be as pure as they. The ordinances before the law of grace, such as bells and fringes, and precious stones on the breast, those on the shoulders, the mitre, the girdle, the long garment, the gold plate, the holy of holies, the intense quiet of the holy place, were awful and sacred, but if anyone would examine those of the law of grace, he would find the former terrible ordinances were as nothing, and that what was then said concerning the law was in this also true, that even that which was glorious in this part was not glorified by reason of the glory that excelleth. For when you see the Lord sacrificed and lying before you, and the priest standing over the sacrifice making supplication, and all present dyed in the precious Blood, do you feel as if you were still amongst men and on earth, and not rather transported straight into heaven? Casting aside from your mind every carnal thought, do you not consider the things of heaven with a naked soul and a pure heart? Oh, what a wonder this is! What man-loving kindness of God! He Who is sitting with the Father above is received in that hour into the hands of all men. And He gives Himself to those who wish to hold Him to their hearts in close embrace, and all do this through their eyes. Now would these things appear to you worthy of contempt, as if a man could possibly feel anger against them? Would you like to realise the surpassing sacredness of this holy place through another wonder? Picture Elias to yourselves, an immense crowd surrounding him, the sacrifice lying upon stones, all men holding their breath, and the prophet alone in prayer, then fire coming swiftly from heaven upon the offering. This is a marvel which is most awe-inspiring. Pass on from this to the rites which are now being carried out, and you will see not marvels alone but things beyond awe itself. For the priest is standing there, not bringing down fire but the Holy Spirit: and he makes a long prayer of supplication, not that fire from above may consume the offering, but in order that grace, coming down upon the sacrifice, may through it enkindle all souls, and make them purer than silver purified in the fire. Now, such being this most tremendous rite, who that is not utterly mad and out of his mind will be able to show contempt for it? Do you not know that never could soul of man have borne that fire of the sacrifice, but all would have been consumed if it had not been for an abundant assistance of God’s grace? If, indeed, anyone would consider what a great thing it is for a man still clothed in flesh and blood to be able to approach nearer to that high and perfect nature, he would then clearly see what honour the grace of the Spirit has vouchsafed to confer upon the priest. For through his ministry both these things are accomplished and other things which, in regard to our dignity and salvation, are in no way inferior. Dwellers on the earth, sojourners here, are entrusted with the things of heaven, and have received an authority which God has given neither to angels nor to archangels. Not to them are those words said: Whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall loose shall be loosed. It is true that those in power on earth have authority to bind, but in the case of bodies only: now that chain affects the soul, and penetrates into heaven, so that whatsoever the priest does here below, God ratifies it above; the Lord of all sanctions the action of His servants. What indeed did He give to them if not all authority in heaven? Whose sins, He says, you shall forgive they are forgiven, and whose sins you shall retain they are retained. What could be greater than this authority? The Father has given all judgment to the Son: now I see them set over all judgment by the Son as if they were already in heaven, and had passed beyond nature, and had thrown off our passions also, to so great an authority have they been raised. Thus, if a king entrusts to one of his subjects power to throw into prison those whom he chooses, and to release them, that man will be an object of singular distinction to all. He who receives from God an authority greater in proportion as heaven surpasses earth and souls bodies, has seemed to some to be favoured with an honour so small as to make it credible that some one might look down upon the gift of men so trusted. God forbid such unreason, for it is a consummate unreason to despise so exalted an authority, without which we can arrive neither at salvation nor at the promised goods. If a man cannot enter into the kingdom of heaven unless he be born again of water and the Spirit, and if he who does not eat the Flesh of Christ and does not drink His Blood shall have no part in eternal life, and all these things are brought about by no one else, but only by those sacred hands, those of the priest, I mean, how without them will it be possible for a man either to escape hell-fire or to reach the crowns which are laid up for us? For priests are those who have been trusted with throes of the Spirit, and they generate through baptism: through them we put on Christ and unite ourselves to the Son of God, and become members of that august Head. Hence they might justly be held by us in greater veneration than not rulers and kings only, but than our own fathers. These have generated us by ties of the flesh and of inclination: priests are the authors of our birth from God, of that blessed regeneration of our true liberty, and of our adoption according to grace. Priests amongst the Jews had power to cleanse the leprosy of the body, or rather not at all to cleanse it, but only to proclaim who were cleansed, and you know how sought after the priestly office then was. Now these have received power with regard to, not the leprosy of the body, but impurity of the soul, not to examine it when cleansed but to entirely effect the cleansing. Hence, those who hold them in contempt would be under a worse curse and would deserve a greater chastisement than Dathan and his companions. The latter, indeed, even if they claimed an authority which did not belong to them, were still impressed with its being something extraordinary, and showed this by desiring it with great warmth; but the former, since a better order has been brought about and divine worship has received so wonderful an increase, have ventured on a deed the opposite to that of the others, of much greater audacity. To desire undue honour and to disregard it are not forms of showing contempt; but the one is as far removed from the other as is the measure of contempt from admiration. What soul so unhappy as to disregard goods so great? I cannot say, unless anyone should be goaded on to it by a demon. Now I will go back to my starting-point. God has given greater power to priests than to parents, according to nature, not only for chastising but also for conferring benefits, and there is as great a difference between the two as between this present life and the life to come. Earthly parents generate for this present life, priests for the life to come: the former are unable to preserve their children from death even of the body or to ward off illness from them; but the latter have often saved a soul which was sick and about to be lost, procuring for some a milder chastisement, and keeping others out of trouble from the first, not only by teaching and advising, but also by helping them with prayer. Not only do they generate us anew, but after this they have authority to remit sins. Is any man sick among you, the Apostle says, let him call in the elders of the Church, and let them pray over him, anointing him with oil in the Name of the Lord: and the prayer of faith shall save the sick man, and the Lord shall raise him up, and whatever sins he may have committed shall be forgiven him. So parents in the order of nature can do nothing to help their children if these should chance to offend people in high places; but priests have reconciled them not to rulers or kings only, but to God Himself, Who was angered against them. After this will anyone venture to accuse us of folly? For my part I conceive that what has been said will inspire the souls of hearers with such respect that they will no longer charge with folly and audacity those who shrink from acquiring this honour for themselves, but those who seek and pursue it.