Saturday of the 7th week after Pentecost

Let a father say, "Love me." Let a mother say, "Love me." To these words I will say, "Be silent." But isn't what they are asking for just? Shouldn't I give back what I have received? The father says, "I fathered you." The mother says, "I bore you." The father says, "I educated you." The mother says, "I fed you." … Let us answer our father and mother when they justly say "love us." Let us answer, "I will love you in Christ, not instead of Christ. You will be with me in him, but I will not be with you without him." "But we don't care for Christ," they say. "And I care for Christ more than I care for you. Should I obey the ones who raised me and lose the One who created me?"

The measure of such love is this: its sweetness seizes the whole heart, and draws it completely from the love of all flesh and every sensual pleasure. Really this is what it means to love with the whole heart. If I prefer to the humanity of my Lord someone joined to me by ties of blood, or some sensual pleasure, this would obviously prove that I do not love with my whole heart since it is divided between its own interests and the love of the one who taught me as a man, both by his words and examples. Would I not seem to give my love partly to him and partly to my own? As he once said: "Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me." To put it briefly, to love with the whole heart means to put the love of his sacred humanity before everything that tempts us, from within or without. Among these temptations we must also count the glory of the world, because its glory is that of the flesh, and those who delight in it without a doubt are men of the flesh.

The rivalry between all natural loves and the love of God is something a Christian dare not forget. God is the great Rival, the ultimate object of human jealousy; that beauty, terrible as the Gorgon's, which may at any moment steal from me—or it seems like stealing to me—my wife's or husband's or daughter's heart. The bitterness of some unbelief, though disguised even from those who feel it as anti-clericalism or hatred of superstition, is really due to this.

(non occ.) It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoso loveth son or daughter more than me is not worthy of me.

But it is fitting to inquire how we are commanded to hate our parents and blood relatives, when we are ordered to love even our enemies? And certainly the Truth says concerning a wife: "What God has joined together, let not man separate." And Paul says: "Husbands, love your wives, just as Christ loved the Church." Behold, the disciple preaches that a wife should be loved, while the Master says: "He who does not hate his wife cannot be my disciple." Does the judge announce one thing while the herald proclaims another? Or can we both hate and love at the same time? But if we weigh the force of the precept, we are able to do both through discernment, so that those who are joined to us by kinship of the flesh, and whom we recognize as our neighbors, we may love, and those whom we suffer as adversaries in the way of God we may disregard by hating and fleeing from them. For one who thinks carnally is loved, as it were, through hatred, when he brings wicked things upon us and is not heard. Moreover, so that the Lord might demonstrate that this hatred toward our neighbors does not proceed from lack of affection but from charity, He added immediately, saying: "And his own soul as well." Therefore we are commanded to hate our neighbors, and to hate our own soul. It is clear, then, that one ought to hate his neighbor by loving him, he who hates his neighbor just as he hates himself. For we truly hate our own soul well when we do not yield to its carnal desires, when we break its appetite, when we resist its pleasures. Therefore what is led to better things by being despised is loved, as it were, through hatred. Thus, thus indeed we ought to show the discernment of hatred toward our neighbors, so that we may both love in them what they are, and hold in hatred that by which they obstruct us on our journey to God.

Therefore, from this discernment of our hatred let us draw a pattern for hatred of our neighbor. Let anyone in this world be loved, even an adversary, but let not even a relative be loved who is opposed in the way of God. For whoever now desires eternal things, in the cause of God which he undertakes, must become estranged from father, from mother, from wife, from children, from relatives, from his very self, so that he may know God more truly the more he recognizes no one in God's cause. For the carnal affections greatly buffet the intention of the mind and obscure its vision; yet we do not suffer them as harmful if we hold them in check by suppressing them. Therefore, neighbors are to be loved, charity is to be extended to all, both relatives and strangers, yet for the sake of that same charity we must not be turned aside from love of God.

(Mor. iii. 8.) For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.

For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.

For he had previously said, "I have not come to bring peace but a sword." He adds that he has divided people against father and mother and relatives, so that no one will place familial loyalty before religion. He says, "He who loves father or mother more than me is not worthy of me." We also read in the Song of Songs, "He established love in me." We must preserve this order in all our relations. Love your father, your mother, your sons. If a time comes when love for a parent and for the children of God are in conflict and both cannot be maintained, then forthright rejection of your family may be a higher form of familial loyalty in relation to God.

(Verse 37.) Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter more than me is not worthy of me. He who had previously stated: I did not come to bring peace, but a sword; and to divide people against father and mother, and mother-in-law, so that no one would put piety before religion, he added, saying, Whoever loves father or mother more than me. And in the Song of Songs we read: Set me as a seal upon your heart (Song 2:4). This order is necessary in every affection. Love after God the Father, love the mother, love the children. But if necessity comes, that the love of parents and children be compared to the love of God, and both cannot be preserved, let there be hatred towards one's own, and devotion towards God. Therefore, he did not forbid loving the father or mother, but specifically added: Whoever loves the father or mother more than me.

Because of what He had said, I am not come to send peace but a sword, &c. that none might suppose that family affection was banished from His religion, He now adds, He that loves father or mother more than me is not worthy of me. So in the Song of Songs we read, Order love in me. (c. 2:4.) For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, more than me.

"He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me; and he that taketh not his cross and followeth after me, is not worthy of me."

Seest thou a teacher's dignity? Seest thou, how He signifies himself a true Son of Him that begat Him, commanding us to let go all things beneath, and to take in preference the love of Him?

"And why speak I," saith He, "of friends and kinsmen? Even if it be thine own life which thou preferrest to my love, thy place is far from my disciples." What then? Are not these things contrary to the Old Testament? Far from it, rather they are very much in harmony therewith. For there too He commands not only to hate the worshippers of idols, but even to stone them; and in Deuteronomy again, admiring these, He saith, "Who said unto his father, and to his mother, I have not seen thee; neither did he acknowledge his brethren, and his own sons he disowned: he kept Thy oracles." And if Paul gives many directions touching parents, commanding us to obey them in all things, marvel not; for in those things only doth he mean us to obey, as many as do not hinder godliness. For indeed it is a sacred duty to render them all other honors: but when they demand more than is due, one ought not to obey. For this reason Luke saith, "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple;" not commanding simply to hate them, since this were even quite contrary to the law; but "when one desires to be loved more than I am, hate him in this respect. For this ruins both the beloved himself, and the lover." And these things He said, both to render the children more determined, and to make the fathers more gentle, that would hinder them. For when they saw He had such strength and power as to sever their children from them, they, as attempting things impossible, would even desist. Wherefore also He leaves the fathers, and addresses His discourse to the children, instructing the former not to make the attempt, as attempting things impracticable.

Then lest they should be indignant, or count it hard, see which way He makes His argument tend: in that having said, "Who hateth not father and mother," He adds, "and his own life." For why dost thou speak to me of parents, saith He, and brothers, and sisters, and wife? Nothing is nearer than the life to any man: yet if thou hate not this also, thou must bear in all things the opposite of his lot who loveth me.

Seest thou how justly Christ said, "He that loveth father or mother more than me, is not worthy of me." For had she kept this law, she would not have transgressed so many laws, she would not have perpetrated this foul murder.

He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.

If, therefore, He made them "His mother and His brethren" who were not so, how could He deny them these relationships who really had them? Surely only on the condition of their deserts, and not by any disavowal of His near relatives; teaching them by His own actual example, that "whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him." Besides, His admission of His mother and His brethren was the more express, from the fact of His unwillingness to acknowledge them. That He adopted others only confirmed those in their relationship to Him whom He refused because of their offence, and for whom He substituted the others, not as being truer relatives, but worthier ones. Finally, it was no great matter if He did prefer to kindred (that) faith which it did not possess.

Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end-so that even that saying of the Lord touching the "one bath" does, under the person of Peter, merely regard us-still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. "Thy faith," He would say, "hath saved thee; " and, "Thy sins shall be remitted thee," on thy believing, of course, albeit thou be not yet baptized. If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or mother to me, is not worthy of me."

For the completeness of so brief a prayer He added-in order that we should supplicate not touching the remitting merely, but touching the entire averting, of acts of guilt" Lead us not into temptation: "that is, suffer us not to be led into it, by him (of course) who tempts; but far be the thought that the Lord should seem to tempt, as if He either were ignorant of the faith of any, or else were eager to overthrow it. Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God. He Himself, when tempted by the devil, demonstrated who it is that presides over and is the originator of temptation. This passage He confirms by subsequent ones, saying, "Pray that ye be not tempted; " yet they were tempted, (as they showed) by de-setting their Lord, because they had given way rather to sleep than prayer. The final clause, therefore, is consonant, and interprets the sense of "Lead us not into temptation; "for this sense is, "But convey us away from the Evil One."

For He was not able even without flight-a protection so base, and unworthy, and servile-to preserve in persecution such as He knew to be weak! Whereas in fact He does not cherish, but ever rejects the weak, teaching first, not that we are to fly from our persecutors, but rather that we are not to fear them. "Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell." And then what does He allot to the fearful? "He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple." Last of all, in the Revelation, He does not propose flight to the "fearful," but a miserable portion among the rest of the outcast, in the lake of brimstone and fire, which is the second death.

"He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me." Do you see when it is that we must hate our parents and children? When they want us to love them more than Christ. And why should I speak of father, mother, and children? Hear what is even greater than this:

He who loves father or mother more than me is not worthy of me. Here he shows how they should conduct themselves in that division. If you wish to receive the Lord's sword, it is important that you be separated from those he mentioned. But someone will say: I do not want to be separated from my father and those others; therefore, he says, He who loves father and mother more than me is not worthy of me. The Lord's exhortation is that he be preferred to all familial love: first, he gives the exhortation; secondly, the advantage it brings (v. 40). And he mentions three degrees. For it is natural that a man love his father, but more natural that a father love his son; also it is much more natural that he love himself. Why then does a father love his son more, and not the son love the father more? Some give the reason that the father knows more about the son, if he is a son, than the son about the father. Also, the longer one clings to another, the more firmly established becomes the love. Another reason is that everyone loves himself more than someone else. But a son is a certain part separated from the father, whereas the father is not part of the son. Moreover it is natural for everyone to love what he has produced. But according to some there is a difference, because in some matters the son loves the father more; for the son's descent from the father is by nature, yet the son is by nature subject to the father; therefore, the father naturally loves the son, even a spiritual father, as it says in 1 Corinthians (4:14): "I do not write this to shame you, but to admonish you as my beloved children."

But sons are naturally subject to the father; therefore, they naturally honor the father and become more angry at an injury inflicted on their father than on themselves, and they desire their father's glory more than their own: "The glory of sons is their fathers" (Pr 17:6). Hence he who loves father or mother more than me is not worthy of me, because he is God who must be loved above all else: "I will not show partiality to any person or use flattery toward any man" (Jb 32:21). For God is goodness itself; therefore, he must be loved more. Therefore, he is not worthy of me who loves father or mother more than me. And he who loves son or daughter more than me... Why does a son love his father? Because whatever the son has is from the father, for he has nourishment and teaching from his father. And the son cannot give this to the father; but what the son receives from the father he receives in greater abundance from God. For he also teaches us, as it says in Job (35:11): "Who teaches us more than the beasts of the earth, and makes us wiser than the birds of the air." He also feeds us, as is said of Jacob in Genesis. Again, he preserves us forever. And a man gets this more from God than a son from his father. Therefore, God must always be loved more: "I know that my redeemer lives, and at the last he will raise me from the earth, and I shall again be surrounded by my skin and in my flesh I will see God" (Jb 19:25).

But how this very hatred of one's soul ought to be shown, Truth makes clear by adding: "He who does not carry his cross and come after me cannot be my disciple." For the cross is so called from torture. And we carry the Lord's cross in two ways: either when we afflict the flesh through abstinence, or when through compassion for our neighbor we consider his necessity as our own. For he who shows pain at another's necessity carries the cross in his mind. But it should be known that there are some who practice abstinence of the flesh not for God, but for vainglory. And there are many who bestow compassion on their neighbor not spiritually, but carnally, so that they favor him not toward virtue, but as if by pitying him toward sins. These therefore seem to carry a cross, but they do not follow the Lord. Hence this same Truth rightly says: "He who does not carry his cross and come after me cannot be my disciple." For to carry the cross and go after the Lord is to practice either abstinence of the flesh or compassion for one's neighbor out of zeal for eternal purpose. For whoever practices these things for a temporal purpose indeed carries the cross, but refuses to go after the Lord.

(Hom. in Ev. xxxii. 3.) The cross is so called from 1torment; and there are two ways in which we bear the Lord's cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a show of abstinence not for God, but for ostentation; and some there are who show compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue, but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, And followeth me

Or; They that are Christ's have crucified the body with its vices and lusts. (Gal. 5:24.) And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.

(Verse 38, 39.) And whoever does not take up their cross and follow me is not worthy of me. Whoever finds their life will lose it, and whoever loses their life for my sake will find it. In another Gospel it is written: Whoever does not take up their cross daily. Let us not think that the ardor of faith can be enough once and for all, the cross must always be carried, so that we may always teach ourselves to love Christ.

And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. "For he that beareth not his cross, and cometh after me, cannot be my disciple." Thus He said not merely that we must stand against death, but also against a violent death; and not violent only, but ignominious too.

And He discourses nothing as yet of His own passion, that when they had been for a time instructed in these things, they might more easily receive His word concerning it. Is there not, therefore, cause for amazement, how on their hearing these things, their soul did not wing its way from the body, the hardships being everywhere at hand, and the good things in expectation? How then did it not flee away? Great was both the power of the speaker, and the love of the hearers. Wherefore though hearing things far more intolerable and galling than those great men, Moses and Jeremiah, they continued to obey, and to say nothing against it.

"And he that taketh not his cross, and followeth after Me, is not worthy of Me." Whoever, He says, does not renounce this present life and give himself over to shameful death, for this is what the cross signified to the ancients, is not worthy of Me. But since there are many who are crucified, such as robbers and thieves, He added, "and followeth after Me," that is, live according to My laws.

And he who does not take his cross... It has been said that one who loves father..., but I say more: he that loves himself more than me is not worthy of me, because nothing can fill one's whole affection but God. Therefore, Deuteronomy (6:5): "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength." Hence he says, he who does not take his cross and follow me is not worthy of me. This tells us that one who is not prepared to suffer even death for the truth, and that worst of deaths, namely, the death of the cross, is not worthy of me. Indeed, he should even glory in the cross, as Paul: "Far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14). In these words Christ foretells his own death: "Christ suffered for us, leaving us an example to follow in his footsteps" (1 Pt 2:21). It is also explained another way, namely, that one who afflicts his flesh takes the cross, as is said in Galatians (5:24): "Those who belong to Christ crucify their flesh with its vices and desires." Again, the cross is carried in the heart, when one grieves over sin, as the Apostle said: "Who is scandalized, and I am not on fire?" Finally, all this is not enough, unless one follows the Lord. Hence, and follows me. If you fast, if you sympathize with your neighbor, but not for my sake, you are not worthy of me. For it is a great thing to follow the Lord, as it says in Sirach (33:8): "It is a great glory to follow the Lord."

Everyone who is perfect will be able to say: "My own vineyard I have not kept"; in that sense, indeed, in which the Savior speaks in the Gospel, "Whoever loses his soul for my sake will find it" (Mt 10:39). Fit indeed and worthy to be set as keeper in the vineyards is he whom the care of his own vineyard does not impede or delay from the diligence and solicitude of those committed to him; while he does not seek the things that are his own, nor what is useful to himself, but what is useful to many. For this reason indeed that care was entrusted to Peter in so many vineyards which were of the circumcision, because the man was prepared to go both "to prison and to death" (Lk 22:33), to such a degree was he not held back by love of his own vineyard, that is, of his own soul, from attending to the care of those entrusted to him. Deservedly also to Paul among the Gentiles was entrusted so vast a forest of vineyards, because he too was found to be by no means anxious in the custody of his own vineyard; so that he was prepared not only to be bound, but also to die in Jerusalem "for the name of the Lord Jesus Christ" (Acts 21:13). Finally: "I fear none of these things," he says, "nor do I make my soul more precious than myself" (Acts 20:24). An excellent appraiser of things, who judges that nothing of his own should be preferred to himself.

If pain sometimes shatters the creature's false self-sufficiency, yet in supreme "Trial" or "Sacrifice" it teaches him the self-sufficiency which really ought to be his--the "strength, which, if Heaven gave it, may be called his own": for then, in the absence of all merely natural motives and supports, he acts in that strength, and that alone, which God confers upon him through his subjected will. Human will becomes truly creative and truly our own when it is wholly God's, and this is one of the many senses in which he that loses his soul shall find it. In all other acts our will is fed through nature, that is, through created things other than the self--through the desires which our physical organism and our heredity supply to us. When we act from ourselves alone--that is, from God in ourselves--we are collaborators in, or live instruments of, creation: and that is why such an act undoes with "backward mutters of dissevering power" the uncreative spell which Adam laid upon his species. Hence as suicide is the typical expression of the stoic spirit, and battle of the warrior spirit, martyrdom always remains the supreme enacting and perfection of Christianity.

Here Jesus calls the departure of life from the body the "loss of life," speaking figuratively. "He who finds his life" refers to anyone who too highly values transitory existence and as it were sells it at a profit. He will face the hands of death when he is sent to unremittable punishment and death.

I cannot see any Battersea here; I cannot see any London or any England. I cannot see that door. I cannot see that chair: because a cloud of sleep and custom has come across my eyes. The only way to get back to them is to go somewhere else; and that is the real object of travel and the real pleasure of holidays. Do you suppose that I go to France in order to see France? Do you suppose that I go to Germany in order to see Germany? I shall enjoy them both; but it is not them that I am seeking. I am seeking Battersea. The whole object of travel is not to set foot on foreign land; it is at last to set foot on one's own country as a foreign land. Now I warn you that this Gladstone bag is compact and heavy, and that if you utter that word 'paradox' I shall hurl it at your head. I did not make the world, and I did not make it paradoxical. It is not my fault, it is the truth, that the only way to go to England is to go away from it.

Here the stated doctrine and its meaning run along the same course. After he commands us to abandon everything that is most valuable in earthly life, he adds, "He who does not take up his cross and follow me is not worthy of me." This is because those who belong to Christ have crucified their bodies with their sinful practices and pleasures. We are unworthy of Christ if we do not take up our own cross, by which we suffer, die and are buried and resurrected together with him. Only by this pledge of faith in the Spirit will he triumph in new life in us."He who finds his life will lose it, and he who loses his life for my sake will find it." This obviously means that through the power of the Word and separation from our old vices, we will receive spiritual profit in death and a fine exacted against our life. Therefore we must accept death in the reformation of our life. We are to fashion our vicious selves on the model of our Lord's cross, and we are to cling to an open profession of glory, even against persecutors and with disregard of things present.

Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.

"He that findeth his life," saith He, "shall lose it: and he that loseth his life for my sake, shall find it." Seest thou how great the damage to such as love it unduly? how great the gain to them that hate it? I mean, because the injunctions were disagreeable, when He was bidding them set themselves against parents, and children, and nature, and kindred, and the world, and their very soul, He sets forth the profit also, being very great. Thus, "These things," saith He, "so far from harming, will very greatly profit; and their opposites will injure;" urging them, as He ever doth, by the very things which they desire. For why art thou willing to despise thy life? Because thou lovest it? Then for that very reason despise it, and so thou wilt advantage it in the highest degree, and do the part of one that loves it.

And mark an instance of unspeakable consideration. For not in respect of our parents only doth He practise this reasoning, nor of our children, but with regard to our life, which is nearer than all; that the other point may thenceforth become unquestionable, and they may learn that they will in this way profit those of their kindred likewise, as much as may be; since so it is in the case even of our life, which is more essential to us than all.

Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, And whoso shall lose his life for my sake shall find it.

The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i. e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation.

That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.

In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me," -that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it." Therefore indeed he finds it, who, in winning life, denies; but he who thinks that he wins it by denying, will lose it in hell. On the other hand, he who, through confessing, is killed, will lose it for the present, but is also about to find it unto everlasting life. In fine, governors themselves, when they urge men to deny, say, "Save your life; "and, "Do not lose your life." How would Christ speak, but in accordance with the treatment to which the Christian would be subjected?

How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon. Why do we find here, where it is our business to lose? To exhibit impatience at all losses is the Gentiles' business, who give money the precedence perhaps over their soul; for so they do, when, in their cupidities of lucre, they encounter the gainful perils of commerce on the sea; when, for money's sake, even in the forum, there is nothing which damnation (itself) would fear which they hesitate to essay; when they hire themselves for sport and the camp; when, after the manner of wild beasts, they play the bandit along the highway. But us, according to the diversity by which we are distinguished from them, it becomes to lay down not our soul for money, but money for our soul, whether spontaneously in bestowing or patiently in losing.

"He that findeth his life shall lose it: and he that loseth his life for My sake shall find it." He who pampers his life in the flesh appears to "find his life," while in fact he is losing it by sending it to eternal punishment. But he who loses his life and dies, not as a thief or one who strangles himself, but for Christ's sake, he it is that saves his life.

But they could say: What shall we get from all this? So he shows them the punishment for those who do not obey; hence he says, He who finds his life [soul] shall lose it. Soul is taken for life. When one is in danger of losing his money, he says: I have lost my money; and if he is freed from danger, he says that he has found his money. In like manner if one is in bodily danger and is freed by some chance, he says that he has found his life. Therefore, one who finds his life and was in danger on my account and denies me to find his life, is not worthy of me. And he who loses his soul, i.e., life, i.e., if he exposes himself to death for my sake, will find it: "He that finds me shall find life and will draw salvation from the Lord" (Pr 8:35).

But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that cometh to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goeth away, let him take nothing but bread until he lodgeth; but if he ask money, he is a false prophet.

"He who receives a prophet because he is a prophet shall receive a prophet's reward." He who receives a prophet receives him who dwells in the prophet, and he becomes worthy of a prophet's reward by receiving the prophet because he is a prophet. And a like reward is allotted for receiving a righteous person. One who does this becomes righteous by honoring righteousness. In this way righteousness is attained through faith, taking on mercy as its duty. This happens when someone receives a righteous person and becomes a prophet himself by reason of his own reverence. He will receive the honor due to a righteous person and a prophet.

These words show that He has a Mediator's office, and since He came from God, when He is received by us, through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ.

(Verse 40.) Whoever receives you, receives me; and whoever receives me, receives the one who sent me. A most beautiful order. It sends for preaching, teaches not to fear dangers, and subjects one's feelings to religion. He had carried gold above, and had shaken off bronze from his belt. The condition of the evangelists is difficult. So, where does the income come from, where does the necessary sustenance come from? Hope moderates the severity of the commandments with the promises. Whoever receives you, he says, receives me; and whoever receives me, receives the one who sent me, so that in receiving the apostles, each of the believers may consider that they have received Christ.

The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion—gold He had above taken from them, brass He had shaken out of their purses—hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord.

Now these things were enough to recommend men to receive them, their appointed healers. Yea, who would choose but receive with all readiness them that were so noble, such true heroes, and as lions running about the earth, and despising all that pertained to themselves, so that others might be saved? Yet nevertheless He proffers also another reward, indicating that He is caring here for the entertainers more than for the guests.

And the first honor He confers is by saying,

"He that receiveth you, receiveth me, and he that receiveth me, receiveth Him that sent me."

With this, what may compare? that one should receive the Father and the Son!

Seest thou what mighty persuasions He used, and how He opened to them the houses of the whole world? Yea, He signified that men are their debtors: first, by saying, "The workman is worthy of his hire;" secondly, by sending them forth having nothing; thirdly, by giving them up to wars and fightings in behalf of them that receive them; fourthly, by committing to them miracles also; fifthly, in that He did by their lips introduce peace, the cause of all blessings, into the houses of such as receive them; sixthly, by threatening things more grievous than Sodom to such as receive them not: seventhly, by signifying that as many as welcome them are receiving both Himself and the Father; eighthly, by promising both a prophet's and a righteous man's reward: ninthly, by undertaking that the recompenses shall be great, even for a cup of cold water. Now each one of these things, even by itself, were enough to attract them. For who, tell me, when a leader of armies wounded in innumerable places, and dyed in blood, came in sight, returning after many trophies from war and conflict, would not receive him, throwing open every door in his house?

"He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward." He incites us to welcome those whom Christ sends, for he who honors a disciple of Christ, honors Christ Himself and, through Him, the Father as well. But we must welcome righteous men and prophets in the name of a righteous man and prophet, that is, because they are righteous men and prophets, and not because of any protection or aid of the sort which kings provide. But even if a man should have the appearance of a prophet but in conduct fall short, you should still receive him as a prophet. And God will reward you for having received a true prophet, for this is what it means "shall receive a righteous man's reward." Or you may understand it in another way, that he who receives a righteous man will himself be counted as a righteous man and will receive the reward which the righteous receive.

He who receives you, receives me. Here he offers a remedy. You say that we should do all this. How are we going to live? Favor us. As the Pope gives his representatives the power to grant favors, so the Lord gives a reward to those who receive them. And he mentions three. He says, therefore, he who receives you, receives me, because they will have God, because you are my members, because member of a member. But they could say: there is nothing great in receiving a poor man or you. But on the other hand, he that receives me, receives him that sent me, because, as it says in John (5:23): "He that honors my Father, honors me." It is no small thing to have God as a gift, as it was imputed to the praise of Abraham (Heb 13:2).

But so that our Redeemer might show how great is the virtue in continence and in receiving the needy, he says: "He who receives a prophet in the name of a prophet shall receive a prophet's reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man's reward." In these words it should be noted that he does not say "a reward from the prophet" or "a reward from the righteous man," but "he shall receive a prophet's reward" and "a righteous man's reward." For a reward from the prophet is one thing, and the prophet's reward is another; and a reward from the righteous man is one thing, and the righteous man's reward is another. For what does it mean to say "He shall receive a prophet's reward," except that he who sustains a prophet by his generosity, even though he himself does not have the gift of prophecy, will nevertheless have the rewards of prophecy before the almighty Lord? For perhaps this man is righteous, and the less he possesses in this world, the greater confidence he has in speaking for justice. When he who possesses something in this world sustains this man, and perhaps does not yet presume to speak freely for justice, he makes himself a sharer in that man's freedom of justice, so that he may receive equally with him the rewards of justice—he whom he helped by sustaining him, so that he might be able to speak that same justice freely. That man is full of the spirit of prophecy, but nevertheless needs bodily nourishment. And if the body is not refreshed, it is certain that the voice itself is diminished. Therefore, he who provides food to the prophet because he is a prophet gives strength to that man's prophecy for speaking. He will therefore receive a prophet's reward along with the prophet, because even if he was not full of the spirit of prophecy, he nevertheless displayed before God's eyes what he assisted. Hence it is said to Gaius through John concerning certain traveling brothers: "For they went forth for the name of Christ, taking nothing from the Gentiles. We therefore ought to receive such persons, that we may be fellow workers for the truth." For he who provides temporal assistance to those who have spiritual gifts becomes a fellow worker in those very spiritual gifts. For since few are those who receive spiritual gifts, and many are those who abound in temporal things, through this the rich insert themselves into the virtues of the poor: by providing comfort to those same holy poor from their riches.

(Hom. in Ev. xx. 12.) He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world's goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet's reward, when he shows before the face of God what bounty he showed him.

Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life.

(Verse 41.) Whoever receives a prophet in the name of a prophet will receive a prophet's reward. And whoever receives a righteous person in the name of a righteous person will receive a righteous person's reward. Whoever receives a prophet because he is a prophet and understands him speaking of future things, he will receive a prophet's reward. Therefore, the Jews, understanding the prophets in a carnal way, will not receive the reward of the prophets. On another note: In every profession, there is a mixture of weeds with wheat. He had said earlier: Whoever receives you, receives me; and whoever receives me, receives the one who sent me. He had invited the disciples to the reception of the masters. The response of the believers could be hidden; therefore, we must receive both false prophets and the traitor Judas, and provide them with sustenance. The Lord, anticipating this, says that it is not the persons that should be received, but the names, and those who receive them should not lose their reward, even if the person received was unworthy.

Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to; and that the entertainer loses not his reward, though he whom he entertains be unworthy.

Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet's reward.

But He holds out herewith another reward also.

"He," saith He, "that receiveth a prophet in the name of a prophet, shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man's reward."

And as before He threatens punishment to such as do not receive them, here He defines also a certain refreshment for the good. And to teach thee His greater care for them, He said not simply, "He that receiveth a prophet," or "He that receiveth a righteous man," but subjoined, "in the name of a prophet," and, "in the name of a righteous man;" that is, if not for any worldly preferment, nor for any other temporal thing, he receive him, but because he is either a prophet or a righteous man, he shall receive a prophet's reward, and a righteous man's reward; such as it were meet for him to have, that hath received a prophet, or a righteous man; or, such as that other is himself to receive. Which kind of thing Paul also said: "That your abundance may be a supply for their want, that their abundance also may be a supply for your want."

But who now is like this? one may say. Therefore He added, "In the name of a disciple, and of a prophet, and of a righteous man;" to instruct thee that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, "Inasmuch as ye did it not to one of the least of these, ye did it not to me;" and the converse again He affirms with respect to the same persons.

This passage has a deeper meaning. One who has properly extracted the meaning of the apostle's writing, and has not misunderstood it is receiving the apostle as well as Christ who speaks and dwells in the apostle and is the source of the apostle's teaching. And since the divine mind of the Father is also in the Son, one who receives the word "of wisdom" and everything that is Christ is receiving God the Father of all things. The first part refers mystically to the new covenant, the last part to the old covenant. And if one believes that the prophets spoke wisely, not from their own understanding but because they were moved by the Holy Spirit, when one receives the meaning in them he possesses the prophetic Spirit and quite reasonably receives a prophet's reward. And if one who understands righteousness and unrighteousness (and does not live unrighteously himself) receives a righteous person, that one is not only hospitable but righteous in addition. That one receives a righteous person's reward.

Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up unto you; (Deut. 18:18.) and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i. e. of Christ, shall receive reward from Him for love of whom he received Him.

The one who receives people sent by anyone gladly honors the one who sent them, and vice versa. Or alternately: the one who receives the apostles who preach the Trinity receives "the fullness of deity" itself. And I think it likely that even in our days we receive them in spirit, if we receive their counsels with an open mind.

Furthermore, something else will follow, namely, the reward of a prophet. Hence he who receives a prophet in the name of a prophet, shall receive a prophet's reward. There are two outstanding qualities in a prophet, namely, prophecy: "I will pour out my spirit on all flesh; and your sons and your daughters shall prophesy" (Jl 3:28); and the gift of justice: "Whom God made our wisdom and justice" (1 Cor 1:30). He who receives a prophet in the name of a prophet can be taken to mean he who receives a prophet in as much as he is a prophet, will receive the reward of a prophet. Or in another way: You say that we should receive the apostles, but some pseudo-apostles or pseudo-prophets will come. Therefore, he says: I am emphasizing not their reality but their name, because one who receives him in the name of a prophet, will have a reward. And which reward? The same as you would have if you received a true prophet. Furthermore, he makes no distinction about who he is, whether the one or the other. For he who receives a prophet, receives the reward of a prophet, because a prophet is thereby more inclined to do his work; for not only those who do, receive a reward, "but even those who consent to those doing it," as it says in Romans (1:32). Hence if you work together with a good one, you will receive a reward from that good one; if you minister the necessities of life, you receive a reward, because otherwise he could not fulfill his office. What follows is the same: He who receives a righteous man in the name of a righteous man, or Elijah, I would be glad to receive him.

All around me as I write is a noise of Nature drinking: and Nature makes a noise when she is drinking, being by no means refined. If I count it Christian mercy to give a cup of cold water to a sufferer, shall I complain of these multitudinous cups of cold water handed round to all living things; a cup of water for every shrub; a cup of water for every weed? I would be ashamed to grumble at it. As Sir Philip Sidney said, their need is greater than mine--especially for water.

(non occ.) Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.

(ord.) Or, the least are they who have nothing at all in this world, and shall be judges with Christ.

For our external possessions, however small, are sufficient for the Lord. For he weighs the heart, not the substance; nor does he consider how much is offered in his sacrifice, but from how much it is brought forth. For if we weigh external substance, behold, our holy merchants purchased the perpetual life of angels by giving up their nets and boat. Indeed it has no estimation of price, yet the kingdom of God is worth as much as you have. For it was worth half his substance to Zacchaeus, because he reserved the other half to restore fourfold what he had unjustly taken. It was worth the abandoned nets and boat to Peter and Andrew; it was worth two small coins to the widow; it was worth a cup of cold water to another. The kingdom of God, therefore, as we said, is worth as much as you have.

Consider therefore, brothers, what is cheaper when purchased, what is more precious when possessed. But perhaps not even a cup of cold water is available to be offered to one in need; even then the divine word promises us security. For when the Redeemer was born, the citizens of heaven were revealed, who cried out: Glory to God in the highest, and on earth peace to men of good will. For before the eyes of God the hand is never empty of a gift, if the treasury of the heart has been filled with good will.

He teaches that no deed of a good conscience is useless. It is no crime for a believer to have hope that transcends another's unbelief. For he foresaw that there would be many who glory merely in the name of apostleship but whose every action proves they are unworthy. They deceive and lie perpetually. And yet when we grant these people the favors that are due them because of their mere appearance of religiosity, he does not withhold from us the reward of doing his work and of hope. For even if they are the very least, that is, the worst sinners of all—for nothing is smaller than the "least"—nonetheless he decrees that we have duties toward them. These duties are light but not useless. They are represented by the phrase "cold water." For honor is to be paid not to the sins of the individual but to his status as a disciple. He grants his reward to the faith of the one who gives, not to the deceitfulness of the one who receives.

For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shown them, such as are denoted by the cup of cold water, should not be shown in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.

Jesus said, "He who receives you receives me." But there are many false prophets and false preachers who perhaps make this doctrine difficult. He has also cured this stumbling block by saying, "He who receives a righteous man because he is a righteous man will receive a righteous man's reward." Then again, someone may object and say, "I am prevented by poverty. My own lack prevents me from acting as a host." Jesus eliminated this excuse, too, by the easily fulfilled command that we should offer a cup of cold water with our whole heart. He said "cold water" rather than "hot water" so that we could not object because of our poverty or lack of fuel for hot water. As I have mentioned before, the apostle gave a similar instruction to the Galatians: "Let the one who is taught the word share all good things with the one who teaches." He admonishes disciples to give refreshment to their teachers because before he had specified this, it was possible for anyone to plead poverty and avoid the instruction. He clears up this important doubt when he says, "God is not mocked, for whatever a man sows, that he will also reap." Paul means "If you plead poverty but know in your conscience that the case is otherwise, your excuse accomplishes nothing. You can disobey my admonitions, but be warned that you will reap exactly what you have sown."

(Verse 42.) And whoever gives a drink to one of these little ones, only a cup of cold water, in the name of a disciple, amen I say to you, he will not lose his reward. We read in the prophet David: To make excuses for sins (Ps CXL, 4): that many present their sins as if they were justifying circumstances, so that they may appear to sin out of necessity rather than by choice: The Lord, the searcher of hearts and reins, contemplates future thoughts in each one. He had said: Whoever receives you, receives me. But this commandment could be hindered by many false prophets and false teachers; he also addressed this scandal, saying: Whoever receives the righteous in the name of the righteous, will receive the reward of the righteous. Again, another could argue and say: I am prevented by poverty, thinness holds me back, so that I cannot be hospitable. And he dilutes this excuse with a very light commandment, so that we may offer a cup of cold water with all our heart. He said, cold waters are not hot, nor is there any lack of firewood in hot waters, lest it be an occasion for poverty and want. The Apostle also commanded such a thing to the Galatians, as we have said before: 'Let him who is catechized communicate his word to him who catechizes him in all good things' (Galatians 6:6), and he urges his disciples to provide refreshment to their teachers. Because anyone could feign poverty and evade the command, before he presents it, he solves the imminent question, saying: 'Do not be deceived, God is not mocked.' For whatever a man sows, that he will also reap. And this is the meaning: you argue in vain about poverty, when your conscience tells you otherwise: you can deceive me who encourages you; but know that as much as you sow, so shall you reap.

That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says cold water, because in hot, poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward.

Then, lest any one should allege poverty, He saith,

"Or whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward."

"Though a cup of cold water be thy gift, on which there is nothing laid out, even of this shall a reward be stored up for thee. For I do all things for the sake of you the receivers."

But who now is like this? one may say. Therefore He added, "In the name of a disciple, and of a prophet, and of a righteous man;" to instruct thee that not for the worthiness of the visitor, but for the purpose of him that gives welcome, is His reward appointed. For though here He speak of prophets, and righteous men, and disciples, yet elsewhere He bids men receive the veriest outcasts, and punishes such as fail to do so. For, "Inasmuch as ye did it not to one of the least of these, ye did it not to me;" and the converse again He affirms with respect to the same persons.

Since though he may be doing no such great work, he is a man, inhabiting the same world with thee, beholding the same sun having the same soul, the same Lord, a partaker with thee of the same mysteries, called to the same heaven with thee; having a strong claim, his poverty, and his want of necessary food.

The least of these, that is, not a prophet, or a righteous man, but one of these least.

Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strength at a well; walks over the water; willingly crosses the sea; ministers water to His disciples. Onward even to the passion does the witness of baptism last: while He is being surrendered to the cross, water intervenes; witness Pilate's hands: when He is wounded, forth from His side bursts water; witness the soldier's lance!

"And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward." Lest anyone use poverty as an excuse, He says, "If you give even a cup of cold water because he is My disciple, you will receive a reward even for this." He who gives a cup of cold water is also he who teaches one burning with the fire of anger and desire and causes him to be named a disciple of Christ. The teacher will not lose his reward.

Therefore, he adds, and whoever gives to one of these little ones, i.e., to believers, as it says below (25:40): "Amen I say to you, as long as you did it to one of these, my least brethren, you did it to me"; as if to say: I do not care whether they were great or small. Someone could say: I am poor; I have nothing to give. So he adds, a cup of water. He does not say, "hot water" on account of a lack of wood, so that he could not have an excuse. Hence he wants to say: the slightest thing you do will have its reward. And he confirms this, saying, Amen, I say to you, he shall not lose his reward; Isaiah (40:10): "Behold, the Lord comes..., and his reward is with him, and his recompense before him."

(de Quaest. Ev. lib. ii. q. 12.) Or else in these words He typically sets forth the boldness of preaching, that no one should, through fear of fleshly ills, conceal the light of knowledge. For under the names of vessel and bed, he represents the flesh, but of that of lantern, the word, which whosoever keeps hid through fear of the troubles of the flesh, sets the flesh itself before the manifestation of the truth, and by it he as it were covers the word, who fears to preach it. But he places a candle upon a candlestick who so submits his body to the service of God, that the preaching of the truth stands highest in his estimation, the service of the body lowest.

No one, after lighting a lamp, covers it with a vessel or puts it under a bed; instead, they put it on a lampstand, so that those who enter may see the light. Because he had previously said to the apostles, "To you it has been given to know the mysteries of the kingdom of God, but to others in parables," he now shows that through them the same mystery would eventually be revealed to others as well, and the hearts of all those who would enter the house of God would be illuminated by the flames of faith. Through these words, he also symbolically teaches the confidence to preach, so that no one would hide the light of knowledge they know out of fear of worldly hardships. For by the name of vessel and bed, he designates the flesh; but by the name of lamp, he designates the word. Whoever conceals it out of fear of worldly hardships, as I have said, indeed places the flesh ahead of the manifestation of truth and thus covers the word which they are hesitant to preach. He puts the lamp on the lampstand, who subjects his body to the service of God, so that the preaching of truth is above and the service of the body is below, and through the very service of the body, the doctrine shines more excellently, which is insinuated in good works through bodily offices, that is, through the voice and tongue and other bodily movements. Therefore, he puts the lamp on the lampstand when the Apostle says: "Thus I do not fight like one beating the air, but I discipline my body and bring it into subjection, lest when I have preached to others, I myself should become disqualified" (1 Cor. IX).

Having before said to His Apostles, Unto you it is given to know the mysteries of the kingdom of God, but to others in parables; He now shows that by them at length must the same mystery be revealed also to others, saying, No man when he hath lighted a candle covereth it with a vessel, or putteth it tender a bed.

No one lighting a lamp etc. After the Apostles have been instructed for the understanding of the parable, here secondly they are invited to the communication of doctrine, to which the Apostles are invited in four ways: first, by the fittingness of a general example; second, by the necessity of the supernal judgment, there: For nothing is hidden etc.; third, by the usefulness of one's own merit, there: Take heed how you hear etc.; fourth, by the immutability of the divine good pleasure, there: And they came to him etc.

Concerning the fittingness of the general example, two things are to be noted: the first is the dissonance in the opposite, the second is the congruence in what is proposed.

First, therefore, as regards the dissonance in the opposite, it is said: No one lighting a lamp. The lamp is the word of God, according to that text of Proverbs 6: "The commandment is a lamp, and the law is light, and the way of life is the reproof of discipline"; and in the Psalm: "Your word is a lamp to my feet." Now the lamp is lit when the understanding of the divine word is granted to the human heart. Whence concerning John, John 5: "He was a burning and shining lamp." — Covers it with a vessel. This lamp is not to be covered with a vessel of carnal uncleanness: Hosea 8: "Israel has become among the nations as an unclean vessel." But Paul is not such a vessel, of whom Acts 9: "He is a vessel of election to me, to carry my name before the nations and kings and the sons of Israel." This was an open vessel, which illuminated the world: Sirach 43: "The sun in its appearance announcing at its rising, a wondrous vessel, the work of the Most High." — Or places it under a bed. Now in the bed, sloth is signified: Proverbs 26: "As a door turns on its hinge, so the sluggard on his bed." Hence it is that "that servant is reproved who hid his master's money," Matthew 25, against that text of Sirach 29: "Do not hide it under a stone to be lost." He wishes therefore to say that just as it is unfitting to hide a lit lamp under a vessel or a bed, so it is unfitting to conceal divine understanding. And this is what is said in Sirach 20: "Hidden wisdom and unseen treasure, what profit is there in either?" and after: "Better is the man who hides his foolishness than he who hides his wisdom." This, however, is understood when one has the proper time and place. For in the Psalm it is said: "In my heart I have hidden your words, that I may not sin against you"; and again: "I set a guard over my mouth, when the sinner stood against me: I was silent and was humbled."

Second, indeed, as to the fittingness in the matter at hand, he adds: But he places it upon a lampstand, as to the perfection of virtue: so that those who enter may see the light, through the disclosure of truth, according to that text of Matthew 5: "Let your light shine before men, that they may see your good works and glorify your Father, who is in heaven"; Philippians 2: "Among whom you shine as lights in the world, holding fast the word of life." But that light is not seen except by those who enter through faith, because Isaiah 7 according to the Septuagint: "Unless you believe, you will not understand." And concerning this entrance of faith it is said in John 10: "If anyone enters through me, he will be saved"; enters, through faith, because "he who believes will be saved." These ones entering through faith, by means of the teaching of the Saints, arrive at the understanding of the mysteries, according to that text of the Psalm: "You wondrously illuminate from the eternal mountains." "For those who instruct many unto justice shall be as stars for perpetual eternities," Daniel 12.

And therefore the Lord said to his disciples, Matthew 10: "What I say to you in darkness, speak in the light, and what you hear in the ear, preach upon the housetops."

As if He said, As a lantern is lighted that it should give light, not that it should be covered under a bushel or a bed, so also the secrets of the kingdom of heaven when uttered in parables, although hid from those who are strangers to the faith, will not however to all men appear obscure.

(Hom. 15. in Matt.) By these words he leads them to diligence of life, teaching them to be strong as exposed to the view of all men, and fighting in the world as on a stage. As if he said, Think not that we dwell in a small part of the world, for ye will be known of all men, since it cannot be that so great virtue should lie hid.

(Quæst. in Script. 63.) Or perhaps the Lord calls Himself a light shining to all who inhabit the house, that is, the world, since He is by nature God, but by the dispensation made flesh. And so like the light of the lamp He abides in the vessel of the flesh by means of the soul as the light in the vessel of the lamp by means of the flame. But by the candlestick he describes the Church over which the divine word shines, illuminating the house as it were by the rays of truth. But under the similitude of a vessel or bed he referred to the observance of the law, under which the word will not be contained.

Scripture does not say this about a tangible lamp but about a comprehensible one. One does not "light" the lamp and conceal it "with a vessel" or put it "under a bed, but on the lamp stand" within himself. The vessels of the house are the powers of the soul. The bed is the body. "Those who go in" are those who hear the teacher.…He calls the holy church a "lamp stand." By its proclamation, the Word of God gives light to all who are in this world and illuminates those in the house with the rays of the truth, filling the minds of all with divine knowledge.

But he who would adapt his lantern to the more perfect disciples of Christ, must persuade us by those things which were spoken of John, for he was a burning and a shining light. (John 5:35.) It becomes not him then who lights the light of reason in his soul to hide it under a bed where men sleep, nor under any vessel, for he who does this provides not for those who enter the house for whom the candle is prepared, but they must set it upon a candlestick, that is, the whole Church.

Now, for whatever reason He threatens the "deprivation," it will not be the work of a god who knows not how to threaten, because incapable of anger. I am, moreover, astonished when he says that "a candle is not usually hidden," who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born.

For what purpose, except that malice may have no access at all to you, or that you may be an example and testimony to the evil? Else, what is (that): "Let your works shine? " Why, moreover, does the Lord call us the light of the world; why has He compared us to a city built upon a mountain; if we do not shine in (the midst of) darkness, and stand eminent amid them who are sunk down? If you hide your lamp beneath a bushel, you must necessarily be left quite in darkness, and be run against by many.

For there is nothing hidden that will not be revealed, and nothing concealed that will not be known and come to light. Do not (he says) be ashamed of the Gospel of God, but among the darkness of persecutors, lift the light of the word above the lampstand of your body, retaining with a steadfast mind that day of final retribution, when God will bring to light the hidden things of darkness and will reveal the thoughts of hearts (1 Cor. IV). Then also you will receive praise from God, and punishment awaits the adversary of truth for eternity.

For nothing is hidden. Here secondly he invites them to the sharing of doctrine by the necessity of the heavenly judgment in two ways: both on account of the future manifestation of all good, and on account of the future revelation of all evil.

First, therefore, as to the future manifestation of all good, it is said: For nothing is hidden, namely good, that shall not be made manifest, namely through the future judgment; whence 2 Corinthians 5: "For we must all be made manifest before the tribunal of Christ, that each one may receive according to what he has done in the body." But this will be at the judgment, concerning which 1 Corinthians 4 says that "he will illuminate the hidden things of darkness and will make manifest the counsels of hearts, and then there will be praise for each one"; and this, because light has the property of making manifest, according to that text of Ephesians 5: "Whatever is reproved by the light is made manifest"; whence the good truth of faith and morals, as a light, seeks to be made manifest, not to be hidden, according to that text of John 3: "He who does the truth comes to the light, that his works may be made manifest, because they have been done in God." Which will especially come to pass when that light will be made manifest in the judgment; on account of which in the Psalm: "You who sit upon the Cherubim, show yourself"; and again in the Psalm: "God shall come manifestly, and he shall not be silent."

Second, with regard to the future revelation of all evil, it is said: Nor hidden, namely sin or evil, which man willingly hides, according to that passage in Job thirty-one: "If I have hidden my sin as a man"; which will not be known and come into the open, that is, at the judgment, according to that passage in Proverbs twenty-six: "He who covers hatred deceitfully, his malice will be revealed in the assembly." Whence Ecclesiasticus one: "Be not a hypocrite in the sight of men, lest God reveal your hidden things and cast you down in the midst of the synagogue"; because, as is said in Wisdom one, "the ear of jealousy hears all things, and the tumult of murmurings shall not be hidden." "For he it is who reveals the deep and hidden things and knows what is established in darkness," etc. Since therefore all things must be made manifest, it is foolish to hide them for a time; and consequently it is necessary to disclose the doctrine received to others.

And if one say that it is written, "There is nothing secret which shall not be revealed, nor hidden which shall not be disclosed," let him also hear from us, that to him who hears secretly, even what is secret shall be manifested. This is what was predicted by this oracle. And to him who is able secretly to observe what is delivered to him, that which is veiled shall be disclosed as truth; and what is hidden to the many, shall appear manifest to the few. For why do not all know the truth? why is not righteousness loved, if righteousness belongs to all? But the mysteries are delivered mystically, that what is spoken may be in the mouth of the speaker; rather not in his voice, but in his understanding.

Hence he adds, For nothing is secret that shall not be made manifest, neither any thing hid that shall not be known, and come abroad. As if He said, Though many things are spoken in parables, that seeing they might not see, and hearing they might not understand, because of their unbelief, yet the whole matter shall be revealed.

There are three broad classes of the special things in which human wisdom does permit privacy. The first is the case I have mentioned—that of hide-and-seek, or the police novel, in which it permits privacy only in order to explode and smash privacy. The author makes first a fastidious secret of how the Bishop was murdered, only in order that he may at last declare, as from a high tower, to the whole democracy the great glad news that he was murdered by the governess. In that case, ignorance is only valued because being ignorant is the best and purest preparation for receiving the horrible revelations of high life. Somewhat in the same way being an agnostic is the best and purest preparation for receiving the happy revelations of St. John.

This first sort of secrecy we may dismiss, for its whole ultimate object is not to keep the secret, but to tell it.

I should like it to be a fixed thing that the name of the proprietor as well as the editor should be printed upon every paper. If the paper is owned by shareholders, let there be a list of shareholders. If (as is far more common in this singularly undemocratic age) it is owned by one man, let that one man's name be printed on the paper, if possible in large red letters. Then, if there are any obvious interests being served, we shall know that they are being served.

I am, moreover, astonished when he says that "a candle is not usually hidden," who had hidden himself-a greater and more needful light-during so long a time; and when he promises that "everything shall be brought out of its secrecy and made manifest," who hitherto has kept his god in obscurity, waiting (I suppose) until Marcion be born.

For who will grant to you, a man of so faithless repentance, one single sprinkling of any water whatever? To approach it by stealth, indeed, and to get the minister appointed over this business misled by your asseverations, is easy; but God takes foresight for His own treasure, and suffers not the unworthy to steal a march upon it. What, in fact, does He say? "Nothing hid which shall not be revealed." Draw whatever (veil of) darkness you please over your deeds, "God is light.

Therefore, see how you hear. He earnestly teaches us to listen to the word so that we may continuously ponder it in our own hearts and be able to give out to others as well.

For to him who has, it will be given. And whoever does not have, even what he thinks he has will be taken away from him. With full intention (he says), pay attention to the word that you hear. Because whoever has a love for the word, it will be given to him and the understanding of what he loves. But whoever does not have a love for hearing the word, even if he thinks himself clever by natural talent or literary exercise, will not enjoy the sweetness of true wisdom. And even if it seems to be said particularly about the apostles, to whom, endowed with love and faith, it was given to know the mystery of the kingdom of God, and about the faithless Jews, who seeing did not see, and hearing did not understand, that is, they would lose the letter of the law in which they gloried, it can nevertheless be understood generally, because often an ingenious reader, through neglect, deprives himself of wisdom, which a simple but diligent person tastes by striving for it. Therefore, often a lazy person receives talent, so that he may be punished more justly for his neglect, because he despises knowing what he could have obtained without labor. And sometimes a diligent person is burdened with slowness of understanding, so that he finds greater rewards in return, the more he labors in the effort of discovery.

But the Lord ceases not to teach us to hearken to His word, that we may be able both to constantly meditate on it in our own minds, and to bring it forth for the instruction of others. Hence it follows, Take heed therefore how ye hear; for whosoever hath, to him shall be given. As if he says, Give heed with all your mind to the word which ye hear, for to him who has a love of the word, shall be given also the sense of understanding what he loves; but whoso hath no love of hearing the word, though he deems himself skilful either from natural genius, or the exercise of learning, will have no delight in the sweetness of wisdom; for oftentimes the slothful man is gifted with capacities, that if he neglect them he may be the more justly punished for his negligence, since that which he can obtain without labour he disdains to know, and sometimes the studious man is oppressed with slowness of apprehension, in order that the more he labours in his inquiries, the greater may be the recompense of his reward.

Take heed therefore how you hear, etc. Here, third, the Apostles are invited to the same by the advantage of their own merit, and this because its possession makes one rich, while its privation indeed renders one poor. — The divine doctrine must therefore be preached, first, because the possession of teaching leads to abundance: on account of which he says: Take heed therefore how you hear: Bede: "That you may receive it in your heart and continually ruminate upon it and be able to pour it forth for the hearing of others"; as if to say: do not hear the words of divine instruction negligently, so as not to care, but diligently, so that you may abound and bestow upon others. Whence he also adds: For whoever has, it shall be given to him: for whoever has the desire and the will to advance, God will give him understanding and the ability to teach. Whence Wisdom seven: "I wished, and understanding was given to me; and I called upon God, and the spirit of wisdom came upon me"; and afterward: "All good things came to me together with her." Whence if anyone wishes that it be given to him abundantly, he ought himself also to give freely from what he has: above, chapter six: "Give, and it shall be given to you," namely the gift of wisdom, according to that passage in James one: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly," etc. Whence the gift of wisdom is given to no one unless he has the desire: Isaiah fifty-five: "All you who thirst, come to the waters, and you who have no money, make haste," etc.

Second, by the contrary, because its privation leads to want, he adds: And whoever does not have, namely the affection for divine teaching in the heart, even what he thinks he has, through the swelling of pride, will be taken from him, namely through the rigor of the divine sentence: below in the nineteenth chapter: "Take the mina from him and give it to the one who has ten minas"; and Matthew twenty-one: "The kingdom shall be taken from you," namely of Sacred Scripture, "and given to a nation producing its fruits." From this it is gathered that no one can attain the fullness of divine wisdom unless he has the readiness to communicate doctrine: whence Wisdom six: "What wisdom is and how she came to be, I will relate, and I will not hide from you the mysteries of God." "Nor will I travel with consuming envy: for such a man will not be a partaker of the wisdom" of God.

And so, perhaps, with God. I have gradually been coming to feel that the door is no longer shut and bolted. Was it my own frantic need that slammed it in my face? The time when there is nothing at all in your soul except a cry for help may be just the time when God can't give it: you are like the drowning man who can't be helped because he clutches and grabs. Perhaps your own reiterated cries deafen you to the voice you hoped to hear.

On the other hand, "Knock and it shall be opened." But does knocking mean hammering and kicking the door like a maniac? And there's also "To him that hath shall be given." After all, you must have a capacity to receive, or even omnipotence can't give. Perhaps your own passion temporarily destroys the capacity.

"To the one who has, it will be given, and from him who has not, even what he has will be taken from him." This is like, "Let the one who has ears listen." This is for those who have spiritual ears within the bodily ears, so that they may listen to his spiritual words. He was increasing his teaching over and above what they already possessed.

"And do not say He acted impiously towards the wise in hiding these things from them. Far be such a supposition from us. For He did not act impiously; but since they hid the knowledge of the kingdom, and neither themselves entered nor allowed those who wished to enter, on this account, and justly, inasmuch as they hid the ways from those who wished, were in like manner the secrets hidden from them, in order that they themselves might experience what they had done to others, and with what measure they had measured, an equal measure might be meted out to them. For to him who is worthy to know, is due that which he does not know; but from him who is not worthy, even should he seem to have any thing it is taken away, even if he be wise in other matters; and it is given to the worthy, even should they be babes as far as the times of their discipleship are concerned."

Now, if from the very first "the natural man, not receiving the things of the Spirit of God," has deemed God's law to be foolishness, and has therefore neglected to observe it; and as a further consequence, by his not having faith, "even that which he seemeth to have hath been taken from him" -such as the grace of paradise and the friendship of God, by means of which he might have known all things of God, if he had continued in his obedience-what wonder is it, if he, reduced to his material nature, and banished to the toil of tilling the ground, has in his very labour, downcast and earth-gravitating as it was, handed on that earth-derived spirit of the world to his entire race, wholly natural and heretical as it is, and not receiving the things which belong to God? Or who will hesitate to declare the great sin of Adam to have been heresy, when he committed it by the choice of his own will rather than of God's? Except that Adam never said to his fig-tree, Why hast thou made me thus? He confessed that he was led astray; and he did not conceal the seducer.

He, however, was teaching them that it was the ears of the heart which were necessary; and with these the Creator had said that they would not hear. Therefore it is that He adds by His Christ, "Take heed how ye hear," and hear not,-meaning, of course, with the hearing of the heart, not of the ear.

This is proved even by the sentence which immediately follows: "Whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." What shall be given? The increase of faith, or understanding, or even salvation.

The parable also of the (ten) servants, who received their several recompenses according to the manner in which they had increased their lord's money by trading proves Him to be a God of judgment-even a God who, in strict account, not only bestows honour, but also takes away what a man seems to have. Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.

Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have. Thus Zechariah threatens: "Arise, O sword, against the shepherds, and pluck ye out the sheep; and I will turn my hand against the shepherds.

The moral teacher who gives himself an example to others, when about to enjoin upon others, that he who has not left father and mother, is not worthy of the Son of God, first submits Himself to this precept, not that He denies the claims of filial piety, (for it is His own sentence, He that knoweth not his father and mother shall die the death,) but because He knows that He is more bound to obey His Father's mysteries than the feelings of His mother. Nor however are His parents harshly rejected, but the bonds of the mind are shown to be more sacred than those of the body. Therefore in this place He does not disown His mother, (as some heretics say, eagerly catching at His speech,) since she is also acknowledged from the cross; but the law of heavenly ordinances is preferred to earthly affection.

Intimacy with the Lord is not explained in terms of kinship according to the flesh, but it is achieved by cheerful willingness in doing the will of God.

He answered and said to them: My mother and my brothers are these who hear the word of God and do it. The whole perfection of heavenly life is comprised in these two things, namely, to hear the word of God and to do it. Hence the Lord above, expounding the parable of the sower, said that they who receive the word only by hearing are the bad ground; but the good ground are those who with a good and excellent heart retain the word which they hear and bring forth fruit with patience. Those who are called the mother of the Lord, because they daily give birth to Him either by example or by word in the minds of others, are also his brothers when they also do the will of His Father who is in heaven.

They then who hear the word of God and do it, are called the mother of our Lord, because they daily in their actions or words bring Him forth as it were in their inmost hearts; they also are His brethren where they do the will of His Father, Who is in heaven.

Second, regarding the preferring of disciples, it is added: Who answering said to them: My mother and my brothers are these who hear the word of God and do it. In which he shows, that he valued the instruction of disciples more than the affection of parents, and that he valued disciples more than kinsmen, and that he valued the affection of teachers toward disciples more than that of parents toward children. — And note that on account of the affection, need, and request of parents, the teacher ought not to interrupt the instruction of doctrine: in which he invites more by deed than he had invited above by word.

And note that he calls his hearers mothers, insofar as through instruction they beget others, according to that passage in Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." — He calls them brothers, insofar as through the word they are begotten and become sons of God, according to that passage of the Psalm: "I will declare your name to my brothers"; and Hebrews 2: "He is not ashamed to call them brothers." For those who receive the word of God are grafted in as to the root stock, and consequently are watered by the moisture of the Holy Spirit, and therefore are made sons of the living God, according to that passage in Galatians 4: "Because you are sons, God has sent the Spirit of his Son into your hearts, crying out," etc. And therefore, as much as spirit surpasses flesh, and grace surpasses nature, and divine things surpass human things, and eternal things surpass perishable things, so much is spiritual generation, which is through the word of life, preferred to carnal generation: and therefore it is to be preferred to it. For on account of this, the true preacher is more moved toward children begotten through preaching than toward carnal parents. This is evident, because the Apostles poured out their own blood to confirm them, just as Christ himself had done, who is the master of masters.

And since those alone rightly receive the seed of the word who carry out what they have heard, therefore he rightly adds: Who hear the word of God and do it: because, in Romans 2, "not the hearers of the Law are just before God, but the doers shall be justified before God"; and James 1: "Be doers of the word and not hearers only, deceiving yourselves." For Christ prefers such people to his own parental kinship, below in chapter 11: "Blessed is the womb that bore you." "Rather, blessed are they who hear the word of God and keep it." He says this, however, not because he despises his Mother, since he loved her above all, but to show by example what he commands below in chapter 14: "Whoever does not leave father and mother and wife, children, brothers, and sisters, cannot be my disciple."

The present lesson teaches us that obedience and listening to God are the causes of every blessing. Some entered and spoke respectfully about Christ's holy mother and his brothers. He answered in these words, "My mother and my brothers are they who hear the word of God and do it."Now do not let any one imagine that Christ scorned the honor due to his mother or contemptuously disregarded the love owed to his brothers. He spoke the law by Moses and clearly said, "Honor your father and your mother, that it may be well with you." How, I ask, could he have rejected the love due to brothers, who even commanded us to love not merely our brothers but also those who are enemies to us? He says, "Love your enemies." What does Christ want to teach? His object is to exalt highly his love toward those who are willing to bow the neck to his commands. I will explain the way he does this. The greatest honors and the most complete affection are what we all owe to our mothers and brothers. If he says that they who hear his word and do it are his mother and brothers, is it not plain to every one that he bestows on those who follow him a love thorough and worthy of their acceptance? He would make them readily embrace the desire of yielding themselves to his words and of submitting their mind to his yoke, by means of a complete obedience.

But since he who does the will of the Father is called sister and brother of the Lord, on account of both sexes who are gathered to the faith, this is not surprising; yet it is greatly to be wondered how one is also called mother. For he deigned to call his faithful disciples brothers, saying: Go, announce to my brothers. Therefore, he who could become a brother of the Lord by coming to faith—it must be asked how he can also be a mother? But we should know that one who is a brother and sister of Christ by believing becomes a mother by preaching. For one gives birth to the Lord, as it were, when one has poured him into the heart of the hearer. And one becomes his mother if through one's voice the love of the Lord is begotten in the mind of one's neighbor.

To confirm this matter fittingly for us, blessed Felicity is present, whose birthday we celebrate today, who by believing became a handmaid of Christ, and by preaching was made a mother of Christ. For she feared to leave her seven sons, as is read in the more accurate accounts of her deeds, alive in the flesh after her, just as carnal parents usually fear to send their dead children before them. For when she was seized in the labor of persecution, she strengthened the hearts of her sons by preaching the love of the heavenly fatherland, and she brought forth in spirit those whom she had borne in the flesh, so that by preaching she might bear to God those whom she had borne in the flesh to the world.

(Hom. 44. in Matt.) Think what it was, when the whole people stood by, and were hanging upon His mouth, (for His teaching had already begun,) to withdraw Him away from them. Our Lord accordingly answers as it were rebuking them, as it follows, And he answered and said unto them, My mother and my brethren are they which hear the word of God, and do it, &c.

(Hom. 41. in Matt.) Now He does not say this by way of reproof to His mother, but to greatly assist her, for if He was anxious for others to beget in them a just opinion of Himself, much more was He for His mother. And He had not raised her to such a height if she were always to expect to be honoured by Him as a son, and never to consider Him as her Lord.

'" Now He had in precisely similar terms rejected His mother or His brethren, whilst preferring those who heard and obeyed God. His mother, however, was not here present with Him.

And He therefore knowing their hearts gave them this answer, that meanness of birth harms not, but if a man, though of low birth, hear the word of God, He reckons him as His kinsman. Because however hearing only saves no one, but rather condemns, He adds, and doeth it; for it becomes us both to hear and to do. But by the word of God He means His own teaching, for all the words which He Himself spake were from His Father.