Homilies on the Gospel of John — Homily 18

The nature of man is somehow a thing that is lazy and easily falls into ruin, not because of how the physis itself is constituted, but because of the laziness that comes from deliberate choice. Therefore it needs much reminding. And for this reason Paul, writing to the Philippians, said, "To write the same things to you is not burdensome for me, but for you it is safe."

1. The nature of man is somehow a thing slothful, and easily declining to perdition, not by reason of the constitution of the nature itself, but by reason of that sloth which is of deliberate choice. Wherefore it needs much reminding. And for this cause Paul, writing to the Philippians, said, To write the same things to you, to me indeed is not grievous, but for you it is safe. Philippians 3:1

The earth, once it has received seed, immediately produces its fruit and does not need a second sowing. But our souls are not like this, and we must be content if, after sowing many times and showing much care, we are able even once to receive fruit. First of all, what is said settles in the mind with difficulty because the ground is very hard and tangled with countless thorns, and there are many things that set traps and carry away the seed. Then, even after it has been fixed and taken root, it still needs the same attention so that it may reach maturity, and having done so may remain undamaged and suffer no harm from anything. In the case of seeds, when the grain is fully formed and has gained its proper strength, it easily resists rust, drought, and everything else. But it is not so with doctrines. In their case, even after all the work has been fully completed, one storm and flood often comes and brings them to ruin, either through the assault of difficult circumstances, or through the schemes of men skilled in deception, or through various other temptations brought against them.

The earth when it has once received the seed, straightway gives forth its fruits, and needs not a second sowing; but with our souls it is not so, and one must be content, after having sown many times, and manifested much carefulness, to be able once to receive fruit. For in the first place, what is said settles in the mind with difficulty, because the ground is very hard, and entangled with thorns innumerable, and there are many which lay plots, and carry away the seed; afterwards, when it has been fixed and has taken root, it still needs the same attention, that it may come to maturity, and having done so may remain uninjured, and take no harm from any. For in the case of seeds, when the ear is fully formed and has gained its proper strength, it easily despises rust, and drought, and every other thing; but it is not so with doctrines; in their case after all the work has been fully done, one storm and flood often comes on, and either by the attack of unpleasant circumstances, or by the plots of men skilled to deceive, or by various other temptations brought against them, brings them to ruin.

I haven't said this without reason, but so that when you hear John repeating the same words, you won't accuse him of empty talk or consider him annoying or tiresome. He wanted to be heard by speaking once, but because not many paid attention to what was said the first time due to their deep sleep, he rouses them again with this second call. Now notice: he had said that the one who comes after me is preferred before me, and that I am not worthy to untie the strap of his sandal, and that he baptizes with the Holy Spirit and with fire, and that he saw the Spirit descending like a dove and remaining on him, and he testified that this is the Son of God. No one paid attention, asked questions, or said, "Why are you saying these things? On whose behalf? For what reason?" Again he had said, "Behold the Lamb of God, who takes away the sin of the world," yet not even then did he break through their unresponsiveness. Therefore, after this he is forced to repeat the same words again, like someone softening some hard and stubborn soil through cultivation, and using his word like a plow to break up the mind that had hardened into clumps, so as to plant the seed deeply. For this reason he doesn't make his message long either, because he wanted only one thing: to bring them over and connect them to Christ. He knew that as soon as they had received this message and been persuaded, they would no longer need someone to testify about him. And this is exactly what happened. For if the Samaritans could say to the woman after hearing him, "Now we believe not because of what you said, for we know that this is indeed the Christ, the Savior of the world," the disciples would be won over much more quickly, which was the case. For when they came and heard him for just one evening, they never returned to John but were so attached to him that they took on John's ministry and proclaimed him themselves. For the Evangelist says that he finds his own brother Simon and tells him, "We have found the Messiah," which translated means the Christ. And notice this, I ask you: when he said, "The one who comes after me is preferred before me," and "I am not worthy to untie the strap of his sandal," he caught no one, but when he spoke of the Dispensation and lowered his message to a humbler tone, then the disciples followed him.

I have not said this without cause, but that when you hear John repeating the same words, you may not condemn him for vain talking; nor deem him impertinent or wearisome. He desired to have been heard by once speaking, but because not many gave heed to what was spoken from the first, by reason of deep sleep, he again rouses them by this second call. Now observe; he had said, He that comes after me, is preferred before me: and that I am not worthy to unloose the latchet of His shoe; and that He baptizes with the Holy Ghost, and with fire; and that he saw the Spirit descending like a dove, and it abode upon Him, and he bare record that this is the Son of God. No one gave heed, nor asked, nor said, Why do you say these things? In whose behalf? For what reason? Again he had said, Behold the Lamb of God, which takes away the sin of the world; yet not even so did he touch their insensibility. Therefore, after this he is compelled to repeat the same words again, as if softening by tillage some hard and stubborn soil, and by his word as by a plow, disturbing the mind which had hardened into clods, so as to put in the seed deep. For this reason he does not make his discourse a long one either; because he desired one thing only, to bring them over and join them to Christ. He knew that as soon as they had received this saying, and had been persuaded, they would not afterwards need one to bear witness unto Him. As also it came to pass. For, if the Samaritans could say to the woman after hearing Him, Now we believe, not because of your saying, for we know that this is indeed the Christ, the Saviour of the world, the disciples would be much more quickly subdued, as was the case. For when they had come and heard Him but one evening, they returned no more to John, but were so nailed to Him, that they took upon them the ministry of John, and themselves proclaimed Him. For, says the Evangelist, He finds his own brother Simon, and says unto him, We have found the Messias, which is, being interpreted, the Christ. And observe, I pray you, this, how, when he said, He that comes after me is preferred before me; and that, I am not worthy to unloose the lachet of His shoe; he caught no one, but when he spoke of the Dispensation, and lowered his discourse to a humbler tone, then the disciples followed Him.

We can observe this not only in the case of these disciples, but also in how most people are not as drawn to hearing something great and lofty said about God as they are when they hear about some act of grace and loving-kindness—something that concerns the salvation of those listening. When they heard that He takes away the sin of the world, they immediately ran to Him. They reasoned, "If it's possible to wash away the accusations against us, why should we wait? Here is Someone who will set us free without any effort on our part. Wouldn't it be complete foolishness to delay accepting this gift?" Let those who are catechumens and who keep putting off their salvation until their last breath hear this.

And we may remark this, not only in the instance of the disciples, but that the many are not so much attracted when some great and sublime thing is said concerning God, as when some act of graciousness and lovingkindness, something pertaining to the salvation of the hearers, is spoken of. They heard that He takes away the sin of the world, and straightway they ran to Him. For, said they, if it is possible to wash away the charges that lie against us, why do we delay? Here is One who will deliver us without labor of ours. Is it not extreme folly to put off accepting the Gift? Let those hear who are Catechumens, and are putting off their salvation to their latest breath.

Again, the Evangelist says that John stood and said, "Behold, the Lamb of God." Christ says nothing; His messenger says everything. This is how it is with a bridegroom. For a time he says nothing to the bride but stands there in silence, while some point him out to the bride and others place her hand in his. She simply appears, and he does not leave having taken her by himself, but only after he has received her from another who gives her to him. And once he has received her in this way, he arranges things so that she no longer remembers those who arranged the betrothal. This is how it was with Christ. He came to join the Church to Himself. He said nothing but simply came. It was His friend John who placed the bride's right hand in His, when through his words he placed the souls of people into His hand. After Christ received them, He arranged things so that they no longer went back to John who had entrusted them to Him.

Again, says the Evangelist, John stood, and says, Behold, the Lamb of God. Christ utters no word, His messenger says all. So it is with a bridegroom. He says not for a while anything to the bride, but is there in silence, while some show him to the bride, and others give her into his hands; she merely appears, and he departs not having taken her himself, but when he has received her from another who gives her to him. And when he has received her thus given, he so disposes her, that she no more remembers those who betrothed her. So it was with Christ. He came to join to Himself the Church; He said nothing, but merely came. It was His friend, John, who put into His the bride's right hand, when by his discourses he gave into His hand the souls of men. He having received them, afterwards so disposed them, that they departed no more to John who had committed them to Him.

Here we may observe not only this point, but something additional. Just as at a marriage the bride does not go to the bridegroom, but he hurries to her—even if he is a king's son and even if he is about to marry someone poor and lowly, or even a servant—so it was in this case. Human physis did not ascend, but lowly and poor as it was, He came to it. And when the marriage had taken place, He no longer allowed it to remain here, but having taken it to Himself, He brought it to His Father's house.

2. And here we may remark, not this only, but something besides. As at a marriage the maiden goes not to the bridegroom, but he hastens to her, though he be a king's son, and though he be about to espouse some poor and abject person, or even a servant, so it was here. Man's nature did not go up, but contemptible and poor as it was, He came to it, and when the marriage had taken place, He suffered it no longer to tarry here, but having taken it to Himself, transported it to the house of His Father.

Why then does John not take his disciples apart and speak with them privately about these matters, and then hand them over to Christ, instead of saying publicly to them along with all the people, "Behold the Lamb of God"? He does this so that it may not seem to be a matter of arrangement. For if they had gone away from him to Christ after being privately instructed by him, and as if to do him a favor, they would perhaps soon have fallen away again. But now, having taken up following Him based on teaching that was given publicly, they afterwards remained His firm disciples, since they had not followed Him to gratify their teacher, but were looking purely to their own benefit.

Why then does not John take his disciples apart, and converse with them on these matters, and so deliver them over to Christ, instead of saying publicly to them in common with all the people, 'Behold the Lamb of God?'? That it may not seem to be a matter of arrangement; for had they gone away from him to Christ after having been privately admonished by him, and as though to do him a favor, they would perhaps soon have started away again; but now, having taken upon them the following Him, from teaching which had been general, they afterwards remained His firm disciples, as not having followed Him in order to gratify the teacher, but as looking purely to their own advantage.

The prophets and apostles all preached about Him when He was absent. The prophets did so before His coming in the flesh, and the apostles after He was taken up. John alone proclaimed Him while He was present. This is why he calls himself the friend of the Bridegroom, since he alone was present at the marriage. He was the one who did and accomplished everything, and he made a beginning of the work. Looking at Jesus as He walked, John says, "Behold the Lamb of God." He witnessed to Christ and expressed his admiration not only with his voice but also with his eyes, rejoicing and glorying. For a while he does not speak any word of exhortation to his followers, but only shows wonder and astonishment at the one who was present. He declares to everyone the gift that Christ came to give and the manner of purification, for "the Lamb" declares both these things. He did not say "Who shall take" or "Who has taken," but "Who takes away the sins of the world," because this is what He always does. He did not take them away only when He suffered, but from that time until now He continues to take them away. He is not repeatedly crucified (for He offered one sacrifice for sins), but by that one sacrifice He continually purges them. Just as "the Word" shows us His preeminence, and "the Son" His superiority compared to others, so "the Lamb," "the Christ," "that Prophet," "the True Light," "the Good Shepherd," and whatever other names are applied to Him with the definite article mark a great difference. For there were many lambs, prophets, christs, and sons, but John separates Him from all these by a wide interval. He accomplished this not only by using the definite article but also by adding "Only-Begotten," for Christ had nothing in common with creation.

The Prophets and Apostles then all preached Him absent; the Prophets before His coming according to the flesh, the Apostles after He was taken up; John alone proclaimed Him present. Wherefore he calls himself the friend of the Bridegroom John 3:29, since he alone was present at the marriage, he it was that did and accomplished all, he made a beginning of the work. And looking upon Jesus walking, he says, Behold the Lamb of God. Not by voice alone, but with his eyes also he bore witness to, and expressed his admiration of, Christ, rejoicing and glorying. Nor does he for awhile address any word of exhortation to his followers, but only shows wonder and astonishment at Him who was present, and declares to all the Gift which He came to give, and the manner of purification. For the Lamb declares both these things. And he said not, Who shall take, or Who has taken; but, Who takes away the sins of the world; because this He ever does. He took them not then only when He suffered, but from that time even to the present does He take them away, not being repeatedly crucified, (for He offered One Sacrifice for sins,) but by that One continually purging them. As then The Word shows us His pre-eminence, and The Son His superiority in comparison with others, so The Lamb, The Christ, that Prophet, the True Light, the Good Shepherd, and whatever other names are applied to Him with the addition of the article, mark a great difference. For there were many Lambs, and Prophets, and Christs, and sons, but from all these John separates Him by a wide interval. And this he secured not by the article only, but by the addition of Only-Begotten; for He had nothing in common with the creation.

If it seems unreasonable to anyone that these things should be spoken at the tenth hour (that was the time of day, for he says, "It was about the tenth hour" — John 1:39), such a person seems to me to be quite mistaken. In the case of most people — those who serve the flesh — the time after eating is not very suitable for urgent matters, because their hearts are weighed down with food. But here was a man who did not even eat ordinary food, and who in the evening was as clear-minded as we are in the morning (or rather much more so; for often the leftovers from our evening meal that remain in us fill our minds with fantasies, but he filled his body with none of these things). He was quite right to speak of these matters late in the evening. Besides, he was staying in the wilderness by the Jordan, where everyone came to his baptism with great reverence, caring little at that time for worldly things — just as they also stayed with Christ for three days and had nothing to eat (Matthew 15:32). For this is the mark of an eager herald and a careful farmer: not to stop before he sees that the planted seed has taken firm root. Why then did he not go throughout all parts of Judea preaching Christ, rather than stand by the river waiting for Him to come, so that he might point Him out when He arrived? Because he wanted this to be accomplished by His works. His own purpose in the meantime was only to make Him known and to persuade some to hear about eternal life. But to Him he leaves the greater testimony, that of works, as He also says, "I receive not testimony of men. The works which My Father has given Me, these bear witness of Me" (chapter 5, verses 34, 36). Notice how much more effective this was; for when he had thrown in a little spark, immediately the flame rose high. For those who previously had not even paid attention to his words, afterwards say, "All things which John spoke were true" (John 10:41).

If it seems to any unseasonable that these things should be spoken at the tenth hour (that was the time of day, for he says, It was about the tenth hour — John 1:39, such an one seems to me to be much mistaken. In the case indeed of the many, and those who serve the flesh, the season after feasting is not very suitable for any matters of pressing moment, because their hearts are burdened with meats: but here was a man who did not even partake of common food, and who at evening was as sober as we are at morning, (or rather much more so; for often the remains of our evening food that are left within us, fill our souls with imaginations, but he loaded his vessel with none of these things;) he with good reason spoke late in the evening of these matters. Besides, he was tarrying in the wilderness by Jordan, where all came to his baptism with great fear, and caring little at that time for the things of this life; as also they continued with Christ three days, and had nothing to eat. Matthew 15:32 For this is the part of a zealous herald and a careful husbandman, not to desist before he see that the planted seed has got a firm hold. Why then did he not go about all the parts of Judæa preaching Christ, rather than stand by the river waiting for Him to come, that he might point Him out when He came? Because he wished that this should be effected by His works; his own object being in the mean time only to make Him known, and to persuade some to hear of eternal life. But to Him he leaves the greater testimony, that of works, as also He says, I receive not testimony of men. The works which My Father has given Me, the same bear witness of Me. c. v. 34, 36 Observe how much more effectual this was; for when he had thrown in a little spark, at once the blaze rose on high. For they who before had not even given heed to his words, afterwards say, All things which John spoke were true. John 10:41

Besides, if he had gone around saying these things, what was being done would have seemed to be motivated by some human reason, and the preaching would have seemed full of suspicion.

3. Besides, if he had gone about saying these things, what was being done would have seemed to be done from some human motive, and the preaching to be full of suspicion.

And the two disciples heard him and followed Jesus.

And the two disciples heard him, and followed Jesus.

Yet John had other disciples, but they not only did not follow Jesus—they were actually jealous of him. One of them said, "Rabbi, the man who was with you beyond the Jordan, the one you testified about, is now baptizing, and everyone is going to him" (John 3:26). And again they appear to be bringing a charge against him: "Why do we fast, but your disciples do not fast?" (Matthew 9:14). But those who were better than the rest had no such attitude. Instead, they heard and immediately followed. They followed not because they despised their teacher, but because they were completely convinced by him, and they gave the strongest proof that they acted from sound judgment of his reasoning. They did not do this because he advised them to—that might have seemed suspicious. Rather, when he simply predicted what was to come, that Jesus would baptize with the Holy Spirit and with fire, they followed. They were not abandoning their teacher, but rather wanted to learn what Christ offered beyond what John taught. Notice how their enthusiasm was combined with humility. They did not immediately approach Jesus and question him about necessary and most important matters, nor did they want to speak with him publicly while everyone was present, approaching him suddenly and casually. Instead, they did so privately, because they knew that their teacher's words came not from humility but from truth.

Yet John had other disciples, but they not only did not follow Jesus, but were even jealously disposed towards him. Rabbi, says one, He that was with you beyond Jordan, to whom you bore witness, behold, the same baptizes, and all men come unto him. John 3:26 And again they appear bringing a charge against him; Why do we fast, but your disciples fast not? Matthew 9:14 But those who were better than the rest had no such feeling, but heard, and at once followed; followed, not as despising their teacher, but as being most fully persuaded by him, and producing the strongest proof that they acted thus from a right judgment of his reasonings. For they did not do so by his advice, that might have appeared suspicious; but when he merely foretold what was to come to pass, that He should baptize with the Holy Ghost, [and with fire,] they followed. They did not then desert their teacher, but rather desired to learn what Christ brought with Him more than John. And observe zeal combined with modesty. They did not at once approach and question Jesus on necessary and most important matters, nor were they desirous to converse with Him publicly, while all were present, at once and in an off-hand manner, but privately; for they knew that the words of their teacher proceeded not from humility, but from truth.

Why hasn't he revealed the name of the other disciple as well? Some say it's because the writer himself was the one who followed. Others say no, but rather that he wasn't one of the prominent disciples, so there was no need to say more than necessary. What benefit would it have been for us to learn his name, when the writer doesn't even mention the names of the seventy-two? Saint Paul did the same thing. He says, "We have sent with him the brother (who has often been eager in many things) whose praise is in the Gospel" (2 Corinthians 8:18). Furthermore, he mentions Andrew for another reason. What is that reason? It's so that when you learn that Simon, after hearing together with Andrew "Follow me, and I will make you fishers of men" (Matthew 4:19), wasn't confused by such a strange promise, you may understand that his brother had already laid the foundations of faith within him.

Wherefore then has he not made known the name of the other also? Some say, because it was the writer himself that followed; others, not so, but that he was not one of the distinguished disciples; it behooved not therefore to say more than was necessary. For what would it have advantaged us to learn his name, when the writer does not mention the names even of the seventy-two? St. Paul also did the same. We have sent, says he, with him the brother, (who has often in many things been forward,) whose praise is in the Gospel. 2 Corinthians 8:18 Moreover, he mentions Andrew for another reason. What is this? It is, that when you are informed that Simon having in company with him heard, Follow Me, and I will make you fishers of men Matthew 4:19, was not perplexed at so strange a promise, you may learn that his brother had already laid down within him the beginnings of the faith.

Hence we are taught that God does not come before our wills with His gifts, but that when we begin, when we make the choice to be willing, then He gives us many opportunities of salvation. What are you looking for? Why does He ask this? The One who knows the hearts of people, who dwells in our thoughts—does He ask? He does, but not to gain information; how could that be? Rather, through the question He makes them more comfortable and gives them greater boldness, and shows them that they are worthy to hear Him. For it was likely that they would feel ashamed and afraid, since they were unknown to Him and had heard such things about Him from the testimony of their teacher. Therefore, to remove all this—their shame and their fear—He questions them, and would not let them follow all the way to the house in silence. Yet the outcome would have been the same had He not questioned them; they would have stayed by following Him, and by walking in His footsteps would have reached His dwelling. Why then did He ask? To accomplish what I said: to calm their minds, still disturbed with shame and anxiety, and to give them confidence.

Hence we are taught, that God does not prevent our wills by His gifts, but that when we begin, when we provide the being willing, then He gives us many opportunities of salvation. What do you seek? How is this? He who knows the hearts of men, who dwells in our thoughts, does He ask? He does; not that He may be informed; how could that be? But that by the question He may make them more familiar, and impart to them greater boldness, and show them that they are worthy to hear Him; for it was probable that they would blush and be afraid, as being unknown to him, and as having heard such accounts of Him from the testimony of their teacher. Therefore to remove all this, their shame and their fear, he questions them, and would not let them come all the way to the house in silence. Yet the event would have been the same had He not questioned them; they would have remained by following Him, and walking in His steps would have reached His dwelling. Why then did He ask? To effect that which I said, to calm their minds, yet disturbed with shame and anxiety, and to give them confidence.

They showed their eager desire not only by following him but also by their question. Even though they had not yet learned or heard anything from him, they call him Master, placing themselves among his disciples and explaining why they were following—so they could hear something profitable. Notice their wisdom as well. They didn't say, "Teach us your doctrines," or ask about something else they needed to know. Instead they asked, "Where do you live?" Because, as I said before, they wanted to speak with him privately, to hear from him, and to learn. So they didn't put it off or say, "We'll definitely come tomorrow and hear you speak in public." Rather, they showed how eager they were to hear him by not being discouraged even by the time of day, since the sun was already near setting (it was, John says, about the tenth hour). And so Christ doesn't tell them the identifying features of his home or where it's located, but instead encourages them to follow him by showing that he had accepted them. For this reason he said nothing like "It's too late now for you to come to the house; tomorrow you can hear if you want to; go home now." Instead he talks with them as with friends, as with those who had long been with him.

Nor was it by their following only that they showed their earnest desire, but by their question also: for when they had not as yet learned or even heard anything from Him, they call Him, Master; thrusting themselves as it were among His disciples, and declaring what was the cause of their following, that they might hear somewhat profitable. Observe their wisdom also. They did not say, Teach us of Your doctrines, or some other thing that we need to know; but what? Where dwellest Thou? Because, as I before said, they wished in quiet to say somewhat to Him, and to hear somewhat from Him, and to learn. Therefore they did not defer the matter, nor say, We will come tomorrow by all means, and hear you speak in public; but showed the great eagerness they had to hear Him, by not being turned back even by the hour, for the sun was already near its setting, ( it was, says John, about the tenth hour.) And therefore Christ does not tell them the marks of His abode, nor its situation, but rather induces them to follow Him by showing them that He had accepted them. For this reason He did not say anything of this kind to them, It is an unseasonable time now for you to enter into the house, tomorrow you shall hear if you have any wish, return home now; but converses with them as with friends, and those who had long been with Him.

How then does He say in another place, "But the Son of Man has not where to lay His head" (Luke 9:58), while here He says, "Come and see where I abide" (John 1:39)? Because the expression "has not where to lay His head" means that He had no dwelling place of His own, not that He did not stay in a house. And this is the meaning of the comparison. The Evangelist has mentioned that they stayed with Him that day, but has not added why, because the reason was clear; for they followed Christ and He drew them to Him for no other reason than that they might receive instruction. And they received this so abundantly and eagerly even in a single night that they immediately went out to bring others to Him.

How then says He in another place, But the Son of Man has not where to lay His head Luke 9:58, while here He says, Come and see John 1:39 where I abide? Because the expression has not where to lay His head, signifies that He had no dwelling place of His own, not that He did not abide in a house. And this too is the meaning of the comparison. The Evangelist has mentioned that they abode with Him that day, but has not added wherefore, because the reason was plain; for from no other motive did they follow Christ, and He draw them to Him, but only that they might have instruction; and this they enjoyed so abundantly and eagerly even in a single night, that they both proceeded straightway to the capture of others.

We should learn from this to consider everything less important than hearing the word of God, and to view no time as inappropriate. Even if someone must go to another person's house, and though a stranger must make himself known to important people, whether late in the day or at any other time, we should never neglect this business. Let food and baths and meals and the other things of this life have their designated times, but let the teaching of heavenly philosophy have no separate time—let every moment belong to it. For Paul says, "In season, out of season, reprove, rebuke, exhort" (2 Timothy 4:2), and the Prophet also says, "In His law will he meditate day and night" (Psalm 1:3), and Moses commanded the Jews to do this constantly. For the things of this life—I mean baths and meals—even if they are necessary, when repeated continually make the body weak. But the teaching of the soul, the more it continues, the stronger it makes the soul that receives it. Yet now we divide up all our time for trivial matters and useless idle talk, and we sit together doing nothing during the morning and afternoon, midday and evening as well, and we have designated places for this. But when we hear the divine teachings twice or three times a week, we become sick of it and completely full. What is the reason? Our soul is in a bad condition. We have completely weakened its ability to desire and reach after these things. And therefore it is not strong enough to have an appetite for spiritual food. And this, among other things, is a great proof of weakness—not to hunger or thirst, but to have no desire for either. Now if this, when it occurs in our bodies, is a sure sign of serious disease and produces weakness, much more is it so in the soul.

4. Let us then also learn hence to consider all things secondary to the hearing the word of God, and to deem no season unseasonable, and, though a man may even have to go into another person's house, and being a person unknown to make himself known to great men, though it be late in the day, or at any time whatever, never to neglect this traffic. Let food and baths and dinners and the other things of this life have their appointed time; but let the teaching of heavenly philosophy have no separate time, let every season belong to it. For Paul says, In season, out of season, reprove, rebuke, exhort 2 Timothy 4:2; and the Prophet too says, In His law will he meditate day and night Psalm 1:3; and Moses commanded the Jews to do this always. For the things of this life, baths, I mean, and dinners, even if they are necessary, yet being continually repeated, render the body feeble; but the teaching of the soul the more it is prolonged, the stronger it renders the soul which receives it. But now we portion out all our time for trifles and unprofitable silly talking, and we sit together idly during the morning and afternoon, midday and evening besides, and we have appointed places for this; but hearing the divine doctrines twice or thrice in the week we become sick, and thoroughly sated. What is the reason? We are in a bad state of soul; its faculty of desiring and reaching after these things we have relaxed altogether. And therefore it is not strong enough to have an appetite for spiritual food. And this among others is a great proof of weakness, not to hunger nor thirst, but to be disinclined to both. Now if this, when it takes place in our bodies, is a sure sign of grievous disease, and productive of weakness, much more is it so in the soul.

How then, someone asks, shall we be able to restore it—having fallen into such weakness—to strength? What should we do, what should we say? By applying ourselves to the divine words of the prophets, the apostles, the Gospels, and all the others. Then we shall know that it is far better to feed on these than on impure food, for this is how we must describe our unseasonable idle talk and gatherings. Tell me, which is best: to converse about things relating to the marketplace, things in the law courts, or in the military camp, or about things in heaven and what will happen after we depart from this life? Which is best: to talk about our neighbor and our neighbor's affairs, to busy ourselves with what belongs to other people, or to inquire into the things of angels and matters which concern ourselves? For a neighbor's affairs are not yours at all, but heavenly things are yours. But someone says, a person may finish these subjects altogether by speaking about them just once. Why do you not think this way about matters on which you converse uselessly and idly? Why, though you waste your lives on this, have you never exhausted the subject? And I have not yet mentioned what is far more vile than this. These are the things about which the better sort converse with one another, but the more indifferent and careless carry about in their talk actors and dancers and charioteers, defiling people's ears, corrupting their souls, and driving their nature into mad excesses through these stories, introducing every kind of wickedness into their own imagination by means of this discourse. For as soon as the tongue utters the name of the dancer, immediately the soul pictures to itself his looks, his hair, his delicate clothing, and the man himself more effeminate than all. Another person fans the flame in another way, by introducing some prostitute into the conversation, with her words and attitudes and glances, her languishing looks and twisted locks, the smoothness of her cheeks and her painted eyelids. Were you not somewhat affected when I gave this description? Yet do not be ashamed or blush, for the very necessity of nature requires this and so disposes the soul according to the tendency of what is said. But if when I am speaking, you, standing in the church and at a distance from these things, were somewhat affected by hearing it, consider how those are likely disposed who sit in the theater itself, who are totally free from dread, who are absent from this venerable and awesome assembly, who both see and hear those things with much shamelessness. And why then, perhaps one of those who pay no attention may say, if the necessity of nature so disposes the soul, do you let that go and blame us? Because to be softened when one hears these things is nature's work, but to hear them is not a fault of nature but of deliberate choice. For just as someone who meddles with fire must necessarily be injured—so wills the weakness of our nature—yet nature does not therefore draw us to the fire and to the injury arising from it; this can only come from deliberate perversity. I beg you, therefore, to remove and correct this fault, so that you may not willingly cast yourself down the precipice, nor thrust yourselves into the pits of wickedness, nor run of your own accord to the blaze, lest we place ourselves in jeopardy of the fire prepared for the devil. May it come to pass that we all, being delivered both from this fire and from that, may go to the very bosom of Abraham, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and Holy Spirit, be glory forever and ever. Amen.

How then, says one, shall we be able to renew it, thus fallen and relaxed, to strength? What doing, what saying? By applying ourselves to the divine words of the prophets, of the Apostles, of the Gospels, and all the others; then we shall know that it is far better to feed on these than on impure food, for so we must term our unseasonable idle talking and assemblies. For which is best, tell me, to converse on things relating to the market, or things in the law courts, or in the camp, or on things in heaven, and on what shall be after our departure hence? Which is best, to talk about our neighbor and our neighbor's affairs, to busy ourselves in what belongs to other people, or to enquire into the things of angels, and into matters which concern ourselves? For a neighbor's affairs are not yours at all; but heavenly things are yours. But, says some one, a man may by once speaking finish these subjects altogether. Why do you not think this in matters on which you converse uselessly and idly, why though you waste your lives on this have you never exhausted the subject? And I have not yet named what is far more vile than this. These are the things about which the better sort converse one with the other; but the more indifferent and careless carry about in their talk players and dancers and charioteers, defiling men's ears, corrupting their souls, and driving their nature into mad excesses by these narratives, and by means of this discourse introducing every kind of wickedness into their own imagination. For as soon as the tongue has uttered the name of the dancer, immediately the soul has figured to itself his looks, his hair, his delicate clothing, and himself more effeminate than all. Another again fans the flame in another way, by introducing some harlot into the conversation, with her words, and attitudes, and glances, her languishing looks and twisted locks, the smoothness of her cheeks, and her painted eyelids. Were you not somewhat affected when I gave this description? Yet be not ashamed, nor blush, for the very necessity of nature requires this, and so disposes the soul according as the tendency of what is said may be. But if, when it is I that speak, you, standing in the church, and at a distance from these things, were somewhat affected at the hearing, consider how it is likely that they are disposed, who sit in the theater itself, who are totally free from dread, who are absent from this venerable and awful assembly, who both see and hear those things with much shamelessness. And why then, perhaps one of those who heed not may say, if the necessity of nature so disposes the soul, do you let go that, and blame us? Because, to be softened when one hears these things, is nature's work; but to hear them is not a fault of nature, but of deliberate choice. For so he who meddles with fire must needs be injured, so wills the weakness of our nature; yet nature does not therefore draw us to the fire and to the injury thence arising; this can be only from deliberate perversity. I beseech you, therefore, to remove and correct this fault, that you may not of your own accord cast yourself down the precipice, nor thrust yourselves into the pits of wickedness, nor run of yourselves to the blaze, lest we place ourselves in jeopardy of the fire prepared for the devil. May it come to pass, that we all being delivered both from this fire and from that, may go to the very bosom of Abraham, through the grace and lovingkindness of our Lord Jesus Christ, by whom and with whom, to the Father and Holy Ghost, be glory for ever and ever. Amen.