Homilies on the Gospel of John — Homily 56

As Jesus was passing by, He saw a man who had been blind since birth. His disciples asked Him, "Teacher, who sinned—this man or his parents—that he was born blind?"

And as Jesus passed by, He saw a man which was blind from his birth. And His disciples asked Him, saying, Master, who did sin, this man, or his parents, that he was born blind?

Being full of love for humanity and caring for our salvation, and wanting to silence the foolish, He leaves nothing undone on His part, even when no one pays attention. And the Prophet, knowing this, says, "That You might be justified when You speak, and be clear when You are judged" (Psalm 51:4). Therefore here, when they would not accept His profound teachings but said that He had a demon and tried to kill Him, He left the Temple and healed the blind man. By His absence He reduced their rage, and by performing the miracle He softened their hardness and cruelty and confirmed His statements. And He performs a miracle that was no ordinary one, but one that happened then for the first time. "Since the world began," says the man who was healed, "it was not heard that any man opened the eyes of one that was born blind" (John 9:32). Some have perhaps opened the eyes of blind people, but never of someone born blind. And that on leaving the Temple He proceeded deliberately to this work is clear from this: it was He who saw the blind man, not the blind man who came to Him; and He looked at him so intently that even His disciples noticed it. From this, at least, they came to question Him; for when they saw Him looking earnestly at the man, they asked Him, saying, "Who sinned, this man or his parents?" A mistaken question, for how could he sin before he was born? And how, if his parents had sinned, would he be punished? Where then did they get this question? Earlier, when He healed the paralytic, He said, "Behold, you are made whole, sin no more" (John 5:14). They therefore, having understood that he was paralyzed because of sin, said, "Well, that other man was paralyzed because of his sins; but concerning this man, what would You say? Has he sinned? It is not possible to say so, for he is blind from his birth. Have his parents sinned? One cannot say this either, for the child does not suffer punishment for the father." So just as when we see a child mistreated, we exclaim, "What can one say about this? What has the child done?"—not asking a question but expressing bewilderment—so the disciples spoke here, not so much asking for information as being perplexed. What then does Christ say?

1. And as Jesus passed by, He saw a man which was blind from his birth. Being full of love for man, and caring for our salvation, and desiring to stop the mouths of the foolish, He omits nothing of His own part, though there be none to give heed. And the Prophet knowing this says, That You might be justified when You speak, and be clear when You are judged. Psalm 51:4 Wherefore here, when they would not receive His sublime sayings, but said that He had a devil, and attempted to kill Him, He went forth from the Temple, and healed the blind, mitigating their rage by His absence, and by working the miracle softening their hardness and cruelty, and establishing His assertions. And He works a miracle which was no common one, but one which took place then for the first time. Since the world began, says he who was healed, was it not heard that any man opened the eyes of one that was born blind. John 9:32 Some have, perhaps, opened the eyes of the blind, but of one born blind never. And that on going out of the Temple, He proceeded intentionally to the work, is clear from this; it was He who saw the blind man, not the blind man who came to Him; and so earnestly did He look upon him, that even His disciples perceived it. From this, at least, they came to question Him; for when they saw Him earnestly regarding the man, they asked Him, saying, Who did sin, this man, or his parents? A mistaken question, for how could he sin before he was born? And how, if his parents had sinned, would he have been punished? Whence then came they to put this question? Before, when He healed the paralytic, He said, Behold, you are made whole, sin no more. John 5:14 They therefore, having understood that he was palsied on account of sin, said, Well, that other was palsied because of his sins; but concerning this man, what would You say? Has he sinned? It is not possible to say so, for he is blind from his birth. Have his parents sinned? Neither can one say this, for the child suffers not punishment for the father. As therefore when we see a child evil entreated, we exclaim, What can one say of this? What has the child done? not as asking a question, but as being perplexed, so the disciples spoke here, not so much asking for information, as being in perplexity. What then says Christ?

He says this not to declare them free from sins, for He does not simply say, "Neither has this man sinned, nor his parents," but adds, "that he should have been born blind"—but rather "that the Son of God should be glorified in him." For both this man has sinned and his parents, but his blindness does not come from that. And He said this not to indicate that although this man was not in such a situation, yet others had been made blind from such a cause—the sins of their parents—since it cannot be that when one person sins another should be punished. For if we allow this, we must also allow that he sinned before his birth. Therefore, just as when He declared, "Neither has this man sinned," He did not say that it is possible to sin from one's very birth and be punished for it, so when He said, "nor his parents," He did not say that one may be punished for his parents' sake. This idea He removes by the mouth of Ezekiel: "As I live, says the Lord, this proverb shall not be that is used, 'The fathers have eaten sour grapes, and the children's teeth are set on edge'" (Ezekiel 18:3). And Moses says, "The father shall not die for the child, neither shall the child die for the father" (Deuteronomy 24:16). And of a certain king Scripture says that for this very reason he did not do this thing, observing the law of Moses. But if anyone argues, "How then is it said, 'Who visits the sins of the parents upon the children unto the third and fourth generation'" (Deuteronomy 5:9), we should give this answer: that the statement is not universal, but is spoken with reference to certain people who came out of Egypt. And its meaning is of this kind: Since these who have come out of Egypt, after signs and wonders, have become worse than their forefathers who saw none of these things, they shall suffer, it says, the same that those others suffered, since they have dared the same crimes. And that it was spoken of those men, anyone who will pay attention to the passage will more certainly know. Why then was he born blind?

This He says not as acquitting them of sins, for He says not simply, Neither has this man sinned, nor his parents, but adds, that he should have been born blind — but that the Son of God should be glorified in him. For both this man has sinned and his parents, but his blindness proceeds not from that. And this He said, not signifying that though this man indeed was not in such case, yet that others had been made blind from such a cause, the sins of their parents, since it cannot be that when one sins another should be punished. For if we allow this, we must also allow that he sinned before his birth. As therefore when He declared, neither has this man sinned, He said not that it is possible to sin from one's very birth, and be punished for it; so when He said, nor his parents, He said not that one may be punished for his parents' sake. This supposition He re moves by the mouth of Ezekiel; As I live says the Lord, this proverb shall not be, that is used, The fathers have eaten sour grapes, and the children's teeth are set on edge. Ezekiel 18:3 And Moses says, The father shall not die for the child, neither shall the child die for the father. Deuteronomy 24:16 And of a certain king Scripture says, that for this very reason he did not this thing, observing the law of Moses. But if any one argue, How then is it said, 'Who visits the sins of the parents upon the children unto the third and fourth generation'? Deuteronomy 5:9; we should make this answer, that the assertion is not universal, but that it is spoken with reference to certain who came out of Egypt. And its meaning is of this kind; Since these who have come out of Egypt, after signs and wonders, have become worse than their forefathers who saw none of these things, they shall suffer, It says, the same that those others suffered, since they have dared the same crimes. And that it was spoken of those men, any one who will give attention to the passage will more certainly know. Wherefore then was he born blind?

That the glory of God should be made manifest, He says.

That the glory of God should be made manifest, He says.

Look, here we encounter another difficulty: if God's glory could not be shown without this man's punishment, what does this mean? Actually, it's not said that it was impossible, for it was possible—but rather, that it might be manifested even in this particular man. "What," someone says, "did he suffer wrong for the glory of God?" What wrong, tell me? For what if God had never willed to bring him into existence at all? But I maintain that he even received benefit from his blindness, since he recovered the sight of his inner eyes. What did the Jews gain from their eyes? They incurred the heavier punishment, being blinded even while they could see. And what harm did this man suffer from his blindness? For by means of it he recovered sight. Just as the evils of the present life are not true evils, so neither are the good things true goods. Sin alone is an evil, but blindness is not an evil. And He who had brought this man from non-existence into existence also had power to leave him as he was.

Lo, here again is another difficulty, if without this man's punishment, it was not possible that the glory of God should be shown. Certainly it is not said that it was impossible, for it was possible, but, that it might be manifested even in this man. What, says some one, did he suffer wrong for the glory of God? What wrong, tell me? For what if God had never willed to produce him at all? But I assert that he even received benefit from his blindness: since he recovered the sight of the eyes within. What were the Jews profited by their eyes? They incurred the heavier punishment, being blinded even while they saw. And what injury had this man by his blindness? For by means of it he recovered sight. As then the evils of the present life are not evils, so neither are the good things good; sin alone is an evil, but blindness is not an evil. And He who had brought this man from not being into being, had also power to leave him as he was.

But some say that this conjunction does not express cause at all, but refers to the consequence of the miracle. It's like when He says, "For judgment I have come into this world, that they which see not might see, and that they which see might be made blind" (John 9:39)—yet He did not come for this purpose, that those who saw might be made blind. And again Paul says, "Because that which may be known of God is manifested in them, that they may be without excuse" (Romans 1:19-20)—yet He did not show it to them for this purpose, that they might be deprived of excuse, but that they might obtain excuse. And again in another place, "The Law entered, that the offense might abound" (Romans 5:20)—yet it did not enter for this purpose, but that sin might be checked. Do you see everywhere that the conjunction relates to the consequence? For just as some excellent architect may build part of a house and leave the rest unfinished, so that he may prove to those who do not believe, by means of that remnant, that he is author of the whole, so also God joins together and completes our body, as if it were a decayed house, healing the withered hand, strengthening the palsied limbs, straightening the lame, cleansing the lepers, raising up the sick, making sound the crippled, recalling the dead from death, opening the eyes that were closed, or adding them where before they were not. All these things, being blemishes arising from the weakness of our nature, He corrected to show His power.

2. But some say, that this conjunction is not at all expressive of cause, but relates to the consequence of the miracle; as when He says, For judgment I have come into this world, that they which see not might see, and that they which see might be made blind John 9:39; and yet it was not for this He came, that those who saw might be made blind. And again Paul, Because that which may be known of God is manifested in them, that they may be without excuse Romans 1:19-20; yet He showed it not unto them for this, that they might be deprived of excuse, but that they might obtain excuse. And again in another place, The Law entered, that the offense might abound Romans 5:20; yet it was not for this that it entered, but that sin might be checked. Do you see everywhere that the conjunction relates to the consequence? For as some excellent architect may build part of a house, and leave the rest unfinished, so that to those who believe not he may prove, by means of that remnant, that he is author of the whole; so also God joins together and completes our body, as it were a house decayed, healing the withered hand, bracing the palsied limbs, straightening the lame, cleansing the lepers, raising up the sick, making sound the crippled, recalling the dead from death, opening the eyes that were closed, or adding them where before they were not; all which things, being blemishes arising from the infirmity of our nature, He by correcting showed His power.

But when He said, "That the glory of God might be manifested," He spoke of Himself, not of the Father; His glory was already manifest. For since they had heard that God made man by taking the dust of the earth, Christ also made clay. To have said, "I am He who took the dust of the earth and made man," would have seemed a hard thing to His hearers; but when shown through actual action, this no longer stood in their way. So He, by taking earth and mixing it with spittle, showed forth His hidden glory; for it was no small glory that He should be considered the Architect of the creation.

But when He said, That the glory of God might be manifested, He spoke of Himself, not of the Father; His glory was already manifest. For since they had heard that God made man, taking the dust of the earth, so also Christ made clay. To have said, I am He who took the dust of the earth, and made man, would have seemed a hard thing to His hearers; but this when shown by actual working, no longer stood in their way. So that He by taking earth, and mixing it with spittle, showed forth His hidden glory; for no small glory was it that He should be deemed the Architect of the creation.

After this, the rest followed as well. From the part, the whole was proved, since belief in the greater thing also confirmed the lesser. For man is more honorable than any created thing, and of our bodily members the most honorable is the eye. This is the reason He fashioned the eyes, not in an ordinary way, but in the way that He did. For though that member is small in size, it is more necessary than any part of the body. Paul showed this when he said, "If the ear shall say, 'Because I am not the eye, I am not of the body,' is it therefore not of the body?" (1 Corinthians 12:16). For everything that is in us is a manifestation of the wisdom of God, but the eye much more so. It is the eye that guides the whole body, gives beauty to it all, adorns the face, and is the light of all the limbs. What the sun is in the world, the eye is in the body. Extinguish the sun, and you destroy and throw all things into confusion. Extinguish the eyes, and the feet, the hands, and the soul are useless. When these are disabled, even knowledge is gone, since by means of these we know God. For "the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made" (Romans 1:20). Therefore the eye is not only a light to the body, but beyond the body to the soul as well. For this reason it is established as in a royal fortress, holding the higher position and presiding over the other senses. This, then, Christ forms.

And after this the rest also followed; from the part, the whole was proved, since the belief of the greater also confirmed the less. For man is more honorable than any created thing, and of our members the most honorable is the eye. This is the cause that He fashioned the eyes, not in a common manner, but in the way that He did. For though that member be small in size, yet it is more necessary than any part of the body. And this Paul showed when he said, If the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? 1 Corinthians 12:16 For all indeed that is in us is a manifestation of the wisdom of God, but much more the eye; this it is that guides the whole body, this gives beauty to it all, this adorns the countenance, this is the light of all the limbs. What the sun is in the world, that the eye is in the body; quench the sun, and you destroy and confound all things; quench the eyes, and the feet, the hands, the soul, are useless. When these are disabled, even knowledge is gone, since by means of these we know God. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made. Romans 1:20 Wherefore the eye is not only a light to the body, but beyond the body to the soul also. On which account it is established as in a royal fortress, obtaining the higher condition, and presiding over the other senses. This then Christ forms.

And so that you may not think that He needs matter when He works, and so that you may learn that He did not need clay at all (for He who brought into existence the greater things when they did not yet exist would much more easily have made this without matter), so that you may learn, I say, that He did not do this out of necessity, but to show that He was the Creator in the beginning—when He had spread the clay on the eyes, He says, "Go, wash," so that you may know that I do not need clay to create eyes, but that My glory may be revealed through this. For to show that He was speaking of Himself when He said, "That the glory of God may be manifested," He added,

And that you may not deem that He needs matter when He works, and that you may learn that He had not need at all of clay, (for He who brought into being the greater existences when as yet they were not, would much more have made this without matter,) that I say you may learn that He did not this through necessity, but to show that He was the Creator at the beginning, when He had spread on the clay He says, Go, wash, that you may know that I need not clay to create eyes, but that My glory may be manifested hereby. For to show that He spoke of Himself when He said, That the glory of God may be manifested, He added,

That is, I must reveal Myself and do things that show I do the same things as the Father—not similar things, but the same things. This expression indicates even greater consistency and is used for those who do not differ in the slightest. Who then, after this, will oppose Him when they see that He has the same power as the Father? For He did not merely form or open eyes, but also gave the gift of sight, which proves that He also breathed in the soul. For if the soul did not function, the eye, though fully formed, could never see anything. Therefore He gave both the activity that comes from the soul and created the organ itself with all its parts—the arteries, nerves, veins, and everything of which our body is composed.

That is, I must manifest Myself, and do the things which may show that I do the same things with the Father; not things similar, but, the same, an expression which marks greater unvaryingness, and which is used of those who do not differ ever so little. Who then after this will face Him, when he sees that He has the same power with the Father? For not only did He form or open eyes, but gave also the gift of sight, which is a proof that He also breathed in the soul. Since if that did not work, the eye, though perfected, could never see anything; so that He gave both the energy which is from the soul, and gave the member also possessing all things, both arteries and nerves and veins, and all things of which our body is composed.

I must work while it is day.

I must work while it is day.

What do these words mean? What conclusion do they point to? An important one. For what He says is something like this: While it is day, while men may believe in Me, while this life lasts, I must work.

What mean these words? To what conclusion do they lead? To an important one. For what He says is of this kind. While it is day, while men may believe in Me, while this life lasts, I must work.

The night comes, meaning the future, when no one can work.

The night comes, that is, futurity, when no man can work.

He did not say, "when I cannot work," but rather, "when no man can work"—that is, when there is no longer faith, nor labors, nor repentance. To show that He calls faith a work, when they asked Him, "What shall we do, that we might work the works of God?" He replied, "This is the work of God, that you believe in Him whom He has sent." How then can no one work this work in the future world? Because there is no faith there, but all will submit, whether willingly or unwillingly. And lest anyone should say that He acted as He did from a desire for honor, He shows that He did everything to spare those who had the power to believe only in this life, but who could no longer gain any good thing in the next. For this reason, though the blind man did not come to Him, He did what He did. That the man was worthy to be healed, that if he had seen he would have believed and come to Christ, that if he had heard from anyone that Christ was present he would not have been negligent—all this is clear from what follows, from his courage, from his very faith. For it was likely that he would have considered and said to himself, "What is this? He made clay and anointed my eyes, and said to me, 'Go, wash.' Could he not have healed me and then sent me to Siloam? Often I have washed there with many others and gained no benefit. If he possessed any power, he would have healed me while he was present"—just as Naaman spoke about Elisha. For he too, being commanded to go wash in Jordan, did not believe, and this even when there was such fame surrounding Elisha. But the blind man neither disbelieved, nor contradicted, nor reasoned with himself, "What is this? Should he have put on clay? This is more likely to blind someone further. Who ever recovered sight this way?" But he used no such reasoning. Do you see his steadfast faith and zeal?

He said not, when I cannot work, but, when no man can work: that is, when there is no longer faith, nor labors, nor repentance. For to show that He calls faith, a work, when they say unto Him, What shall we do, that we might work the works of God? John 6:28, He replies, This is the work of God, that you believe in Him whom He has sent. How then can no man work this work in the future world? Because there faith is not, but all, willingly, or unwillingly, will submit. For lest any one should say that He acted as He did from desire of honor, He shows that He did all to spare them who had power to believe here only, but who could no longer there gain any good thing. On this account, though the blind man came not to Him, He did what He did: for that the man was worthy to be healed, that had he seen he would have believed and come to Christ, that had he heard from any that He was present, he would not even so have been neglectful, is clear from what follows, from his courage, from his very faith. For it was likely that he would have considered with himself, and have said, What is this? He made clay, and anointed my eyes, and said to me, 'Go, wash;' could he not have healed me, and then have sent me to Siloam? Often have I washed there with many others, and have gained no good; had he possessed any power, he would while present have healed me. Just as Naaman spoke respecting Elisha; for he too being commanded to go wash in Jordan, believed not, and this too when there was such a fame abroad concerning Elisha. 2 Kings 5:11 But the blind man neither disbelieved, nor contradicted, nor reasoned with himself, What is this? Ought he to have put on clay? This is rather to blind one the more: who ever recovered sight so? But he used no such reasonings. Do you see his steadfast faith and zeal?

The night comes. Next He shows that even after the Crucifixion He would care for the ungodly and bring many to Himself. For it is still day. But after that, He completely cuts them off, and declaring this, He says,

The night comes. Next He shows, that even after the Crucifixion He would care for the ungodly, and bring many to Himself. For it is yet day. But after that, He entirely cuts them off, and declaring this, He says,

As He also said to others, "Believe while the light is with you." Why then did Paul call this life night and that other day? He wasn't contradicting Christ, but saying the same thing, if not in words then in meaning. Paul also says, "The night is far spent, the day is at hand." He calls the present time night because of those who sit in darkness, or because he's comparing it with that day which is to come. Christ calls the future night because there sin has no power to work, but Paul calls the present life night because those who continue in wickedness and unbelief are in darkness. Speaking to the faithful, he said, "The night is far spent, the day is at hand," since they would enjoy that light, and he calls the old life night. "Let us put away," he says, "the works of darkness." Do you see that he's telling them it is night? That's why he says, "Let us walk honestly as in the day," so that we may enjoy that light. For if this light is so good, consider what that light will be. Just as sunlight is brighter than a candle flame, so much and far more is that light better than this. And showing this, Christ says that the sun will be darkened. Because of the excess of that brightness, not even the sun will be seen.

3. As also He said to others, Believe while the light is with you. John 12:36 Wherefore then did Paul call this life night and that other day? Not opposing Christ, but saying the same thing, if not in words yet in sense; for he also says, The night is far spent, the day is at hand. Romans 13:12 The present time he calls night, because of those who sit in darkness, or because he compares it with that day which is to come, Christ calls the future night, because there sin has no power to work; but Paul calls the present life night, because they are in darkness who continue in wickedness and unbelief. Addressing himself then to the faithful he said, The night is far spent, the day is at hand, since they should enjoy that light; and he calls the old life night. Let us put away, he says, the works of darkness. Do you see that he tells them that it is night? Wherefore he says, Let us walk honestly as in the day, that we may enjoy that light. For if this light be so good, consider what that will be; as much as the sunlight is brighter than the flame of a candle, so much and far more is that light better than this. And signifying this, Christ says, that the sun shall be darkened. Because of the excess of that brightness, not even the sun shall be seen.

If we now spend enormous sums building and laboring to have well-lit and airy houses here, consider how we ought to spend our very bodies themselves so that glorious houses may be built for us in the heavens where that ineffable Light is. Here there are conflicts and disputes about boundaries and walls, but there will be nothing of that kind there, no envy, no malice, and no one will argue with us about settling boundaries. This dwelling we must certainly leave, but that one remains with us forever. This one must decay with time and be exposed to countless injuries, but that one remains without growing old perpetually. A poor man cannot build this one, but anyone may build that one with two small coins, as the widow did. Therefore I am overcome with grief that when so many blessings are set before us, we are lazy and despise them. We use every effort to have splendid houses here, but we do not care or think about how to gain even a small resting place in heaven. For tell me, where would you want your dwelling here? In the wilderness, or in one of the smaller cities? I think not, but in one of the most royal and magnificent cities, where there is more activity and greater splendor. But I will lead you into such a City, whose Builder and Maker is God. There I urge you to establish and build, at less cost and with less labor. The hands of the poor build that house, and it is truly building, just as the structures made here are the work of extreme folly. For if someone were to bring you into the land of Persia to observe what is there and then return, and then tell you to build houses there, would you not condemn him for extreme folly, as telling you to spend wastefully? How then do you do this very same thing on the earth which you will soon leave? But I will leave it to my children, someone says. Yet they too will leave it soon after you, or often even before you, and their successors the same. And even here it troubles you that you do not see your heirs retain their possessions, but there you need fear nothing of that sort. The possession remains immovable, belonging to you, to your children, and to their descendants, if they imitate the same goodness. Christ takes charge of that building. The one who builds that one does not need to appoint caretakers or be thoughtful or anxious, for when God has undertaken the work, what need is there for worry? He brings all things together and raises the house. Nor is this the only wonderful thing, but also that He builds it in a way that pleases you, or rather even beyond what pleases you, beyond what you desire, for He is the most excellent Artist and cares greatly for your benefit. If you are poor and desire to build this house, it brings you no envy and produces no malice against you, for none of those who know how to envy see it, but only the Angels who know how to rejoice at your blessings. No one will be able to encroach upon it, for none who dwell near it suffer from such passions. For neighbors you have there the saints, Peter and Paul with their company, all the Prophets, the Martyrs, the multitude of Angels and Archangels. For the sake of all these things, let us pour out our wealth upon the poor, that we may obtain those dwelling places, which may we all obtain through the grace and loving-kindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Spirit be glory, now and ever and world without end. Amen.

If now in order to have here well-lighted and airy houses, we expend immense sums, building and toiling, consider how we ought to spend our very bodies themselves, that glorious houses may be built for us in the heavens where is that Light ineffable. Here there are strifes and contentions about boundaries and walls, but there will be nothing of the kind there, no envy, no malice, no one will dispute with us about settling boundaries. This dwelling too we assuredly needs must leave, but that abides with us forever; this must decay by time, and be exposed to innumerable injuries, but that must remain without growing old perpetually; this a poor man cannot build, but that other one may build with two mites, as did the widow. Wherefore I choke with grief, that when so many blessings are laid before us, we are slothful, and despise them; we use every exertion to have splendid houses here, but how to gain in heaven so much as a little resting-place, we care not, we think not. For tell me, where would you have your dwelling here? In the wilderness, or in one of the smaller cities? I think not; but in some of the most royal and grand cities, where the traffic is more, where the splendor is greater. But I will lead you into such a City, whose Builder and Maker is God; there I exhort you to found and build, at less cost [with less labor]. That house the hands of the poor build, and it is most truly building, just as the structures made here are the work of extreme folly. For if a man were to bring you into the land of Persia, to behold what is there and to return, and were then to bid you build houses there, would you not condemn him for excessive folly, as bidding you spend unseasonably? How then do you this very same thing upon the earth which you shall shortly leave? But I shall leave it to my children, says some one. Yet they too shall leave it soon after you; nay, often even before you; and their successors the same. And even here it is a subject of melancholy to you that you see not your heirs retain their possessions, but there you need apprehend nothing of the sort; the possession remains immovable, to you, to your children, and to their descendants, if they imitate the same goodness. That building Christ takes in hand, he who builds that needs not to appoint care-takers, nor be thoughtful, nor anxious; for when God has undertaken the work, what need of thought? He brings all things together, and raises the house. Nor is this the only thing wonderful, but also that He so builds it as is pleasing to you, or rather even beyond what is pleasing, beyond what you desire, for He is the most excellent Artist, and cares greatly for your advantage. If you are poor, and desirest to build this house, it brings you no envy, produces against you no malice, for none of those who know how to envy behold it, but the Angels who know how to rejoice at your blessings; none will be able to encroach upon it, for none dwell near it of those who are diseased with such passions. For neighbors you have there the saints, Peter and Paul with their company, all the Prophets, the Martyrs, the multitude of Angels, of Archangels. For the sake then of all these things, let us empty our substance upon the poor, that we may obtain those tabernacles; which may we all obtain through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom to the Father and the Holy Ghost be glory, now and ever and world without end. Amen.