Homilies on the Statues, Homily 10

1. I am glad, and rejoice with you all, that you have actually put into practice the advice we recently gave about those who were absent because they were not fasting. For I think that many who have eaten are here today, helping to fill this splendid gathering. I infer this from the more brilliant sight around me and the larger crowd of listeners. It seems I did not spend so many words on their behalf in vain, appealing to your love to draw them to their Mother and persuade them that, even after nourishing the body, it is permissible to receive spiritual nourishment too. And when, beloved, I ask, did you make the better choice: at the last gathering, when you went to sleep after your meal, or now, when you have come after your meal to hear the divine laws? Was it better when you lingered in the marketplace and joined gatherings that did you no good, or now, when you stand with your own brothers and hear the prophetic words? It is no disgrace, beloved, to have eaten. The disgrace is to stay home after eating and so miss this sacred banquet. For while you stay home, you will become more sluggish and idle; but by coming here, you will shake off all sleepiness and listlessness. And by putting aside not only listlessness but all sadness too, you will be more at ease and in better spirits, whatever happens. 2. What need is there, then, to say more? Just stand near someone who fasts, and you will immediately share in his sweet fragrance; for fasting is a spiritual perfume, and through the eyes, the tongue, and every part of the body, it reveals the soul’s good disposition. I have said this to show the benefit of fasting, not to condemn those who have eaten. By fasting, however, I do not mean merely abstaining from food, but, even before that, abstaining from sin. For someone who has eaten a meal and come here with proper self-restraint is not far behind someone who fasts; just as someone who continues fasting but does not pay close and diligent attention to what is said will gain little benefit from his fast. Someone who eats and yet takes part in the sacred gathering with proper earnestness is far better off than someone who eats nothing at all and stays away. Abstaining from food cannot possibly benefit us as much as taking part in spiritual instruction does. Besides, where else will you hear about the things you reflect on here? If you go to the court of justice, there are quarrels and disputes! To the council chamber? There are anxious deliberations about political affairs! To your home? Worries about your private affairs trouble you on every side! To the discussions and debates in the marketplace? Everything there is earthly and perishable! For everything the people gathered there talk about concerns merchandise, taxes, lavish meals, land sales, other contracts, wills, inheritances, or other things of that kind. Even if you enter the royal halls, there too you will hear everyone talking in the same way about wealth, power, or the glory honored here, but nothing spiritual. Here, by contrast, everything concerns heaven and heavenly things: our soul, our life, the purpose for which we were born, why we spend an allotted time on earth, on what terms we leave here, what condition we will enter afterward, why our body is made of clay, what death is, and, in short, what the present life is and what the future life is. The discourses we give here contain nothing earthly at all, but concern spiritual things entirely. In this way, then, we will have done much to prepare for our salvation and will leave here with good hope. 3. Since, then, we did not scatter the seed in vain, but you sought out everyone who was absent, as I urged you, allow us now to repay you. After reminding you of a few things said before, let us pay you what remains. What, then, were the matters we discussed before? We were asking how, and in what way, God arranged His dealings with us before the Scriptures were given. We said that He taught our race through creation, stretching out the heavens and openly unfolding there an immense book, equally useful to the uneducated and the wise, the poor and the rich, Scythians and barbarians, and everyone who lives on earth—a book far larger than the multitude of those it teaches. We also spoke at length about night and day, their order, and the harmony they strictly maintain. Much was also said about the measured dance of the seasons of the year and their equality. For just as day does not rob night of even half an hour over the whole year, so the seasons divide all the days equally among themselves. But, as I said before, the greatness and beauty of creation are not the only things that reveal the Divine Architect. The very way it is fitted together and the way it operates also reveal Him, since they go beyond the ordinary course of nature. For it would have been natural for water to rest on the earth; instead, we see the earth supported by the waters. It would have been natural for fire to move upward; instead, we see the sun’s rays directed toward the earth, the waters above the heavens yet not falling away, and the sun running beneath them yet neither quenched by the waters nor dispersing their moisture. Besides these things, we said that this whole universe consists of four elements, opposed to and at war with one another. Yet one does not consume another, although they are mutually destructive. It is clear from this that some invisible power reins them in, and God’s will becomes the bond that holds them together. 4. Today I want to spend a little more time on this subject. Wake up, though, and pay close attention to us! To make the wonder clearer, I will draw the lesson about these things from our own bodies. This body of ours, so short and small, consists of four elements: what is warm, that is, blood; what is dry, that is, yellow bile; what is moist, that is, phlegm; and what is cold, that is, black bile. Let no one think this subject has nothing to do with the matter before us. “For he who is spiritual judges all things; yet he himself is judged by no one.” Paul likewise touched on the principles of agriculture while speaking to us about the Resurrection, saying, “You fool; what you sow is not brought to life unless it dies.” But if that blessed man introduced questions of agriculture, no one should blame us either for dealing with matters of medical science. For our discourse now concerns God’s Creation, and we will need this foundation of ideas for our purpose. As I said before, then, this body of ours consists of four elements; and if any one rebels against the whole, that rebellion results in death. For example, an excess “of bile” produces fever; and if this goes beyond a certain limit, it quickly causes the body to break down. Again, an excess of the cold element produces paralysis, recurring fevers, strokes, and countless other illnesses. Every kind of disease results from an excess of these elements, when one goes beyond its own boundaries, acts as a tyrant over the rest, and ruins the balance of the whole. Question, then, the person who says that everything arises spontaneously and produces itself. If this tiny little body, despite the help of medicines, medical skill, a soul within to regulate it, much moral wisdom, and countless other aids, cannot always maintain its order, but often perishes and is destroyed when some disturbance arises within it, how could a world like this, containing substances of such immense size and composed of those same elements, remain undisturbed for so long unless it benefited from providence in many forms? Nor would it be reasonable to suppose that this body, which has the benefit of care both from outside and within, can barely preserve itself, while a world like this, receiving no such care, should go so many years without suffering anything of the kind our body suffers. For how, I ask, has not one of these elements gone beyond its own boundaries and swallowed up all the rest? Who brought them together at the beginning? Who bound them? Who reined them in? Who has held them together for so long? For if the body of the world were simple and uniform, what I am speaking of would not have been so impossible. But since there has been such conflict among the elements from the very beginning, who is so senseless as to think that these things could have come together and stayed together once united, without One to bring about this union? For we are hostile to one another by choice, not by nature; yet as long as we remain in conflict and treat one another unkindly, we cannot reach agreement spontaneously. We still need someone else to bring us together, and, after bringing us together, to bind us more firmly and persuade us to remain reconciled and not quarrel again. How, then, could the elements, which have neither sensation nor reason and are naturally opposed and hostile to one another, have come together, agreed, and stayed with one another, unless some indescribable Power brought about this union and afterward continually restrained them with the same bond? 5. Do you not see how this body wastes away, withers, and perishes after the soul leaves it, and how each of its elements returns to its appointed place? This very same thing would also happen to the world if the Power that always governs it left it without Its own providence. For if a ship cannot hold together without a pilot but soon sinks, how could the world have held together for so long if no one were guiding its course? To avoid going on at length, imagine the world as a ship: the earth placed below as its keel, the sky as its sail, human beings as its passengers, and the abyss beneath as the sea. How, then, has there been no shipwreck for so long? Let a ship go one day without a pilot and crew, and you will see it sinking at once! Yet the world, which has now existed for five thousand years and many more, has suffered nothing of the kind. But why speak of a ship? Suppose someone puts up a small hut in the vineyards and leaves it empty after the fruit is gathered. It barely stands for two or three days before it falls apart and collapses! So a hut could not stand without care? How, then, could the structure of a world so beautiful and marvelous, the laws of night and day, the alternating dances of the seasons, and the course of nature, patterned and varied in every way throughout earth, sea, and sky—in plants, in animals that fly, swim, walk, and crawl, and in the human race, far more dignified than any of these—continue unbroken for so long without some kind of providence? But beyond what has been said, follow me as I list the meadows, gardens, and various families of flowers; every kind of herb and its uses; their fragrances, shapes, arrangements, yes, even their very names; trees that bear fruit and those that do not; the nature of metals and of animals in the sea or on land, those that swim and those that travel through the air; mountains, forests, groves; the meadow below and the meadow above. For there is a meadow on earth and a meadow in the sky too: the varied flowers of the stars, the rose below, and the rainbow above! Would you like me to point out the meadow of birds too? Consider the peacock’s many-colored body, surpassing every dye, and birds with purple plumage. Contemplate with me the beauty of the sky: how it has been preserved for so long without growing dim, and remains as bright and clear as if it had been made only today. Consider too the power of the earth: how its womb has not worn out from giving birth for so long! Contemplate with me the springs: how, ever since they came into being, they have burst forth and never stopped flowing, continually, day and night! Contemplate with me the sea, receiving so many rivers yet never exceeding its limits! But how long will we pursue what is beyond our reach? Indeed, over each of these things we have spoken of, we should say, “O Lord, how You have magnified Your works; in wisdom You have made them all.” 6. But what is the wise argument of the unbelievers when we go over all these details with them—the greatness and beauty of creation, the lavish abundance and generosity displayed everywhere? This very thing, they say, is the worst fault: that God made the world so beautiful and so vast. For if He had not made it beautiful and vast, we would not have made a god of it. But as it is, struck by its grandeur and marveling at its beauty, we have thought it a deity. But such an argument is worthless. For we are ready to show that neither the world’s greatness nor its beauty causes this impiety, but their own lack of understanding. Our own case proves it, since we have never been affected in this way. Why, then, have “we” not made a deity of it? Do we not see it with the same eyes they do? Do we not receive the same benefits from creation they do? Do we not possess the same soul? Do we not have the same body? Do we not walk on the same earth? How is it that this beauty and greatness have not persuaded us to think as they do? But this will be clear from another proof as well. For to prove that they have made a deity of it because of their own foolishness, rather than its beauty, why do they worship the ape, the crocodile, the dog, and the most vile animals? Truly, “Their thoughts became futile, and their foolish heart was darkened. Claiming to be wise, they became fools.” 7. Nevertheless, we will not base our answer only on these things, but will say something further. For God foresaw these things long ago and, in His wisdom, demolished this excuse of theirs. That is why He made the world not only wonderful and vast, but also corruptible and perishable, and placed many signs of its weakness within it. What He did with the Apostles, He also did with the whole world. What, then, did He do with the Apostles? Since they regularly performed many great and astonishing signs and wonders, He allowed them constantly to be whipped, driven out, imprisoned in dungeons, afflicted with bodily weaknesses, and subjected to continual troubles, so that the greatness of their miracles would not lead people to regard them as gods. Therefore, after bestowing such great favor on them, He allowed their bodies to remain mortal and, in many cases, susceptible to disease. He did not remove their weakness, so that He might give full proof of their nature. This is not merely my assertion, but Paul’s own, for he says, “For though I might wish to boast, I will not be a fool; but now I hold back, so that no one will think more of me than what he sees me to be or hears about me.” And again, “But we have this treasure in earthen vessels.” What does “earthen vessels” mean? He means in this body, which is mortal and perishable. For just as an earthen vessel is formed from clay and fire, so the body of these saints, being clay and receiving the energy of the spiritual fire, becomes an earthen vessel. But why was it made this way, and why were so great a treasure and such an abundance of graces entrusted to a mortal and corruptible body? “So that the surpassing greatness of the power may be God’s, and not ours.” For when you see the Apostles raising the dead, yet sick themselves and unable to remove their own weaknesses, you can clearly see that the dead man’s resurrection was brought about by the energy of the Spirit, rather than the power of the man who raised him. For proof that they were frequently sick, hear what Paul says about Timothy: “Use a little wine for your stomach’s sake and your frequent illnesses.” And again, he says of another, “But I left Trophimus sick at Miletus.” And writing to the Philippians, he said, “Epaphroditus was sick, near death.” For if, even under these circumstances, people regarded them as gods and prepared to sacrifice to them, saying, “The gods have come down to us in human likeness,” how far might people have gone in impiety when they saw their miracles if these weaknesses had not existed? In their case, then, because of the greatness of these signs, He allowed their nature to remain weak and permitted those repeated trials so that they would not be thought gods. In much the same way, He did something nearly parallel with creation. He made it beautiful and vast, but also corruptible. 8. The Scriptures teach both these points. For one writer, speaking of the beauty of the heavens, says, “The heavens declare the glory of God.” And again, “Who has placed the sky like a vault, and spread it out like a tent over the earth.” And again, “Who holds the circle of heaven.” But another writer, showing that although the world is great and beautiful it is still corruptible, says, “You, Lord, laid the foundation of the earth in the beginning, and the heavens are the works of Your hands. They will perish, but You remain, and they will all grow old like a garment, and like a robe You will fold them up, and they will be changed.” And again, David says of the sun that “he is like a bridegroom coming out of his chamber, and rejoices like a giant to run his course.” Do you see how he sets before you this star’s beauty and greatness? For just like a bridegroom emerging from a splendid chamber, the sun sends out his rays in the east, adorning heaven as if with a saffron-colored veil, making the clouds like roses, and running unhindered all day. He meets no obstacle to interrupt his course. Do you see his beauty, then? Do you see his greatness? Look also at the proof of his weakness! For a certain wise man, making this clear, said, “What is brighter than the sun? Yet its light is eclipsed.” His weakness can be seen not only in this, but also when clouds gather. Often, at least, when a cloud passes beneath him, although he sends out his rays and tries to pierce it, he lacks the strength to do so, because the cloud is too dense and will not let him pass through. “But he nourishes the seeds,” someone replies. Yes, but he does not nourish them by himself. He needs the help of the earth, dew, rains, winds, and the proper distribution of the seasons. Unless all these things work together, the sun’s help serves no purpose. But needing the help of others to do what he wishes hardly seems fitting for a deity, for it is a distinctive attribute of God to need nothing. He Himself, at least, did not bring seeds out of the ground in this way. He only commanded, and they all sprang up. And again, so that you may learn that His command accomplishes everything, rather than the nature of the elements, He both brought these very elements into existence when they did not exist before, and, without needing any help, brought down manna for the Jews. For it is said, “He gave them bread from heaven.” But why do I say that the sun needs the help of other elements to nourish fruits and bring them to maturity, when he himself needs the help of many things to sustain himself and cannot sustain himself on his own? For to travel on his way, he needs heaven spread beneath him like a pavement; and to shine, he needs the air to be clear and thin, since if even this becomes unusually dense, he cannot show his light. On the other hand, he needs coolness and moisture, so that his rays will not become unbearable to everyone and burn everything up. When other elements overpower him and remedy his weakness (overpower him, for example, as clouds, walls, and certain other bodies intercept his light; or correct his excess, as dew, springs, and cool air do), how can such a being be a Deity? For God must be independent, need no help, supply all good things to everyone, and be hindered by nothing. This is what Paul and the prophet Isaiah say of God, the latter presenting Him as speaking in His own Person: “I fill heaven and earth, says the Lord.” And again, “Am I a God near at hand, and not a God far away?” And again, David says, “I have said to the Lord, You are my Lord, for You have no need of my good things.” But Paul, demonstrating this independence from help and showing that both these things belong especially to God—to need nothing and of Himself to supply everything to everyone—speaks this way: “God who made heaven, earth, and sea Himself needs nothing, giving life and all things to everyone.” 9. It would indeed be easy for us to survey the other elements—heaven, air, earth, and sea—and show their weakness, and how each needs its neighbor’s help and is lost and destroyed without it. For if the earth loses its springs and the moisture supplied by the sea and rivers, it quickly dries up and perishes. The other elements also need one another: the air needs the sun, just as the sun needs the air. But to avoid prolonging this discourse, we will be content with what we have said, having provided enough reasons to start from for those willing to receive them. For if the sun, the most astonishing part of all creation, has been shown to be so weak and needy, how much more must the other parts of the universe be? What I have put forward, then (offering these things for the consideration of those eager to learn), I will now show you again in a discourse drawn from the Scriptures, proving that not only the sun but the whole universe is corruptible in this way. For the elements are mutually destructive: when intense cold comes, it checks the force of the sun’s rays; and, on the other hand, when heat prevails, it consumes the cold. Since the elements both produce opposite qualities and conditions in one another and are themselves subjected to them, it is very clear that these things prove their great corruptibility and show that all these visible things are bodily substance. 10. But since this subject is too lofty for our simple understanding, allow me now to lead you to the sweet spring of the Scriptures, so that we may refresh your ears. For we will not speak to you about heaven and earth separately, but will show you the Apostle declaring this very thing about the whole creation in plain terms: that the whole creation is now in bondage to corruption, why it is in this bondage, when it will be freed from it, and into what condition it will be brought. For after saying, “The sufferings of this present time are not worthy to be compared with the glory that will be revealed in us,” he goes on to add, “For creation’s eager expectation waits for the revealing of the sons of God. For creation was subjected to futility, not willingly, but because of Him who subjected it in hope.” What he means is this: “Creation,” he says, “was made corruptible,” for that is what the expression “being subjected to futility” implies. It was made corruptible by God’s command. But God commanded this for the sake of our race. Since it was to nourish a corruptible human being, it had to be of the same character itself; for of course corruptible bodies were not to live in an incorruptible creation. Nevertheless, he tells us, it will not remain that way. “Creation itself will also be freed from the bondage of corruption.” Afterward, to show when this will happen and through whom, he adds, “Into the glorious freedom of the sons of God.” His meaning is that when we are raised and take on incorruptible bodies, then this body of heaven, earth, and the whole creation will also be incorruptible and imperishable. When you see the sun rising, then, admire the Creator; when you see him hiding himself and disappearing, learn the weakness of his nature, so that you will not worship him as a Deity! For God has not only planted this proof of weakness in the nature of the elements, but has also told His servants, who were only human, to command them. Thus, even if you do not recognize their servitude from their appearance, you may learn from those who have commanded them that they are all your fellow servants. That is why Joshua, the son of Nave, said, “Let the sun stand still in Gibeon, and the moon opposite the valley of Aijalon.” And again, the prophet Isaiah made the sun retrace his steps during Hezekiah’s reign; and Moses gave orders to the air, the sea, the earth, and the rocks. Elisha changed the nature of the waters; the Three Children triumphed over the fire. You see how God has provided for us in both ways: leading us through the beauty of the elements to knowledge of His divinity, and through their weakness keeping us from slipping into worship of them. 11. For all these things, then, let us glorify Him, our Guardian, with deeds as well as words. Let us live exemplary lives, not only in general, but particularly by abstaining from oaths. For not every sin brings the same penalty; those most easily corrected bring us the greatest punishment. Solomon indicated this when he said, “It is no wonder if someone is caught stealing; for he steals to satisfy his hungry soul. But the adulterer, through lack of understanding, destroys his own soul.” What he means is this: the thief is a serious offender, but not as serious as the adulterer. For the former, although it is a poor reason for his conduct, can still plead the necessity that poverty imposes; but the latter, with no necessity compelling him, rushes into the gulf of wickedness out of sheer madness. The same can be said of those who swear. For they have no excuse to offer, only their contempt. 12. I know, indeed, that I may seem too tedious and burdensome, and that people may think I am annoying them by continuing this warning. Nevertheless, I do not stop, so that my shameless persistence may at least shame you into giving up the habit of taking oaths. For if that merciless and cruel judge changed his ways out of regard for the widow’s persistence, much more will you do so, especially when the person urging you does it for your salvation rather than for himself. Or rather, I cannot deny that I do this for myself, for I regard your benefit as my own success. But I wish that, just as I labor and wear myself out for your safety, you would likewise be concerned about your own souls. Then this work of reform would certainly be completed. And why say any more? For if there were no hell, no punishment for the stubbornly disobedient, and no reward for the obedient, and I came to you and asked this as a favor, would you not have agreed? Would you not have granted my request when I asked so small a favor? But when God asks this favor for the sake of you who are to grant it, rather than for Himself, Who is to receive it, who is so ungracious, so miserable and wretched, that he will not grant God this favor when He asks it—especially when the person granting it will himself enjoy its benefit in the future? Considering these things, then, repeat to yourselves everything that has been said when you leave here, and do everything you can to correct those who pay no attention to it, so that we may receive the reward for other people’s good actions as well as our own, through the grace and lovingkindness of our Lord Jesus Christ, through Whom and with Whom be glory to the Father, with the Holy Spirit, forever and ever. Amen.