Tuesday of the 22nd week after Pentecost

Now our Lord while He ever raises us to look to the future reward of virtue, and teaches us how good it is to despise worldly things, so also He supports the weakness of the human mind by a present recompense. For it is a hard thing to take up the cross, and expose your life to danger and your body to death; to give up what you are, when you wish to be what you are not; and even the loftiest virtue seldom exchanges things present for future. The good Master then, lest any man should be broken down by despair or weariness, straightway promises that He will be seen by the faithful, in these words, But I say unto you, There are some standing here who shall not taste of death till they see the kingdom of God.

(Isaac. Monac.) He rightly joins these two, Let him deny himself, and let him take up his cross, for as he who is prepared to ascend the cross conceives in his mind the intention of death, and so goes on thinking to have no more part in this life, so he who is willing to follow our Lord, ought first to deny himself, and so take up his cross, that his will may be ready to endure every calamity.

For we must deny ourselves and take up the cross of Christ and thus follow him. Now self-denial involves the entire forgetfulness of the past and surrender of one's will—surrender which it is very difficult, not to say quite impossible, to achieve while living in the promiscuity customary in the world. And in addition, the social intercourse demanded by such a life is even an obstacle to taking up one's cross and following Christ. Readiness to die for Christ, the mortification of one's members on this earth, preparedness for every danger which might befall us on behalf of Christ's name, detachment from this life—this it is to take up one's cross; and we regard the obstacles springing from the habits of life in society as major impediments thereto.

It is necessary, therefore, to receive instruction before baptism, having first removed any impediment to learning and so making ourselves fit to receive the instruction. Our Lord Jesus Christ himself confirms this assertion by his example and also by the formal injunction: "So every one of you that does not renounce all that he possesses cannot be my disciple;" and … by the definitive declaration: "He that takes not up his cross daily and follows me is not worthy of me." … And then we are ready for the baptism of water, which is a type of the cross and of death, burial and resurrection from the dead.…Whoever, therefore, is worthy to be baptized in the name of the Holy Spirit and who has been born anew undergoes a change of abode, habits and associates, so that, walking by the Spirit we may merit to be baptized in the name of the Son and to put on Christ.

(in Cons. Mon. cap. 4.) But He has left His own life for an example of blameless conversation to those who are willing to obey Him; as He says, Come after me, meaning thereby not a following of His body, for that would be impossible to all, since our Lord is in heaven, but a due imitation of His life according to their capacities.

(in reg. fus. int. 6.) A denial of one's self is indeed a total forgetfulness of things past, and a forsaking of his own will and affection.

(ubi sup.) Now a desire of suffering death for Christ and a mortification of one's members which are upon the earth, and a manful resolution to undergo any danger for Christ, and an indifference towards the present life, this it is to take up one's cross. Hence it is added, And let him take up his cross daily.

(ubi sup. lnt. 8.) Herein then stands a man's perfection, that he should have his affections hardened, even towards life itself, and have ever about him the answer (ἀποκρίμα.) of death a, that he should by no means trust in himself. (2 Cor. 1:9.) But perfection takes its beginning from the relinquishment of things foreign to it; suppose these to be possessions or vain-glory, or affection for things that profit not.

He said to all: If anyone wishes to come after me, let him deny himself. He aptly added, to all, because the previous matters about the faith of the Lord's birth or passion, he dealt with only with his separate disciples. But then we deny ourselves when we avoid what we have been through oldness, and strive for what we are called through newness. Therefore, let Truth say, let it say: If anyone wishes to come after me, let him deny himself. For unless one fails from oneself, one does not approach him who is above oneself; nor can one grasp what is beyond oneself, if one does not know how to slay what one is. But now, one who denies oneself from vices must seek the virtues in which one may grow. For it is immediately added:

And let him take up his cross daily, and follow me. For the cross is borne in two ways, when either the body is affected through abstinence, or the soul is afflicted through compassion for a neighbor. Let us consider how Paul bore his cross in both ways, who said: I buffet my body, and bring it into servitude, lest after preaching to others, I myself might be rejected (I Cor. IX). Behold, in the affliction of the body, we heard the cross of the flesh; now in the compassion for the neighbor, let us hear the cross of the mind. He says: Who is weak, and I am not weak? Who is scandalized, and I do not burn (II Cor. XI)? But in both cases of bearing the cross, it is to be noted that we are commanded to bear it daily, and having taken it up, to follow the Lord.

He rightly addressed Himself to all, since He treats of the higher things (which relate to the belief in His birth and passion) apart with His disciples.

Now unless a man renounces himself, he comes not near to Him, who is above him; it is said therefore, Let him deny himself.

We are bid then to take up the cross of which we have above spoken, and having taken it, to follow our Lord who bore His own cross. Hence it follows, And let him follow me.

He said to all etc. Having shown how Christ is to be known according to faith, here secondly it is shown how he is to be imitated through the cross, because "faith is dead without works." Since it is difficult to bear the cross, therefore he urges this by a fourfold consideration, namely from consideration of his own example, of one's own peril, of the future judgment, and of the divine kingdom: so that, if admonitions do not move, examples may move, or at least dangers, or future judgments, or at least promises.

First therefore he invites by consideration of his own example, when he says: He said to all: If anyone wishes to come after me, that is, to imitate me, to which I do not compel, but invite; therefore he says: If anyone wishes: Ecclesiasticus fifteen: "If you wish to keep the commandments, they will preserve you." "He has set before you water and fire: stretch forth your hand to whichever you wish." Whence Chrysostom: "If someone were giving gold, or setting out a treasure, he would not call with violence, but men would run: how much more to those things which are in heaven. For if the nature of things persuades one to run: if you do not run, you are not worthy to receive." Therefore he says: If anyone wishes to follow my example.

Let him deny himself, through every kind of humility, bringing captive sense, affection, and "understanding into the service of Christ"; which he indicates in this that he says: Himself. And this is the counsel of Ecclesiasticus, chapter seven: "Humble your spirit greatly"; and this indeed is necessary for one wishing to follow the humble Christ. Whence Gregory in the Gloss: "Unless one departs from himself, he does not draw near to him who is above him."

But this does not suffice: therefore he adds: And let him take up his cross daily, through continual austerity, so that he may be able to say that word of Paul in Galatians two: "I am nailed to the cross with Christ"; and Second Corinthians four: "Always bearing about in our body the mortification of Jesus Christ." And therefore it is said in Galatians five: "And they that are Christ's have crucified their flesh with its vices and concupiscences."

Note that he says: Daily, because daily the penance of the cross ought to be new and fresh, so that one may always say: "I said: Now I have begun," just as blessed Francis, who at death was saying that he was then beginning to do good: "Brothers, let us begin and advance, because until now we have made little progress." For the cross of Christ has a renewing nature: whence Second Corinthians four: "Although our outward man is corrupted, yet the inward man is renewed from day to day."

For the perfect imitation of Christ, however, humility and austerity do not suffice, but poverty is also necessary. Therefore he adds: And let him follow me, namely through the most exalted poverty, by which he wished to carry nothing at all on the way, so that he might arrive rightly and without hindrance at the fatherland. Therefore Peter said in Matthew 19: "Behold, we have left all things and have followed you"; upon which Bernard says: "Well done, Peter, and not unto foolishness for you, because you could not follow one who runs while burdened." And this is very honorable, although it may seem lowly, because, in Ecclesiasticus 23, "it is a great glory to follow the Lord."

From this word, however, there is drawn forth the threefold counsel and vow of religious, namely of obedience in self-denial, of chastity in the cross, and of poverty in the following; but "not all receive this word, but those to whom it has been given by my Father," as is said in Matthew 19; therefore he premises: If anyone wishes, etc. So that no one may excuse himself, as though he did not have grace, he says: If anyone wishes, etc., as if to say that the grace of God is at hand for us, if the will is not lacking: Hebrews 12: "Looking carefully, lest anyone fall short of the grace of God."

The consummation of perfection begins from the renunciation of temporal goods through poverty, advances in the chastification of the bodily members through chastity, and is consummated in the dedication of the interior and mental powers through the abnegation of the will and the vow of obedience, in which a man is properly said to deny himself, according to that word of the Lord, Luke 9: If anyone wishes to come after me, let him deny himself and take up his cross and follow me: where the vow of obedience is chiefly and above all commended. And in this perfection truly consists, when one gives the will of his liberty for God's sake, which is a good beyond price, than which nothing greater can be given by man: which being given, all things are given.

Now, the self can be regarded in two ways. On the one hand, it is God's creature, an occasion of love and rejoicing; now, indeed, hateful in condition, but to be pitied and healed. On the other hand, it is that one self of all others which is called I and me, and which on that ground puts forward an irrational claim to preference. This claim is to be not only hated, but simply killed; "never," as George MacDonald says, "to be allowed a moment's respite from eternal death." The Christian must wage endless war against the clamor of the ego as ego: but he loves and approves selves as such, though not their sins. The very self-love which he has to reject is to him a specimen of how he ought to feel to all selves... The other kind of self-hatred, on the contrary, hates selves as such. It begins by accepting the special value of the particular self called me; then, wounded in its pride to find that such a darling object should be so disappointing, it seeks revenge, first upon that self, then on all. Deeply egoistic, but now with an inverted egoism... The wrong asceticism torments the self: the right kind kills the selfness. We must die daily: but it is better to love the self than to love nothing, and to pity the self than to pity no one.

The New Testament has lots to say about self-denial, but not about self-denial as an end in itself. We are told to deny ourselves and to take up our crosses in order that we may follow Christ; and nearly every description of what we shall ultimately find if we do so contains an appeal to desire. If there lurks in most modern minds the notion that to desire our own good and earnestly to hope for the enjoyment of it is a bad thing, I submit that this notion has crept in from Kant and the Stoics and is no part of the Christian faith. Indeed, if we consider the unblushing promises of reward and the staggering nature of the rewards promised in the Gospels, it would seem that Our Lord finds our desires, not too strong, but too weak. We are half-hearted creatures, fooling about with drink and sex and ambition when infinite joy is offered us, like an ignorant child who wants to go on making mud pies in a slum because he cannot imagine what is meant by the offer of a holiday at the sea. We are far too easily pleased.

Great and noble leaders provoke the mighty in arms to deeds of valour, not only by promising them the honours of victory, but by declaring that suffering is in itself glorious. Such we see is the teaching of the Lord Jesus Christ. For He had foretold to His disciples, that He must needs suffer the accusations of the Jews, be slain, and rise again on the third day. Lest then they should think that Christ indeed was to suffer persecution for the life of the world, but that they might lead a soft life, He shows them that they must needs pass through similar struggles, if they desired to obtain His glory. Hence it is said, And he said unto all.

Evagrius said, 'To go against self is the beginning of salvation.'

Because our Lord and Redeemer came into the world as a new man, he gave new precepts to the world. For he set the newness of himself in opposition to our old life nourished in vices. For what did the old, what did the carnal man know except to hold onto his own things, to seize what belongs to others if he could, or to covet them if he could not? But the heavenly physician applies remedies that counteract each and every vice. For just as in the art of medicine hot things are cured by cold and cold things by hot, so our Lord set forth teachings contrary to sins, so that he might command continence to the unchaste, generosity to the greedy, gentleness to the wrathful, and humility to the proud. Certainly when he set forth new commandments to those following him, he said: "Unless someone renounces all that he possesses, he cannot be my disciple." As if he were saying openly: You who through your old life covet what belongs to others, through the pursuit of a new way of life give away even your own things. But let us hear what he says in this reading: "Whoever wishes to come after me, let him deny himself." There it is said that we should deny our possessions; here it is said that we should deny ourselves. And perhaps it is not difficult for a person to leave behind his possessions, but it is very difficult to leave behind himself. For it is a lesser thing to deny what one has, but it is a very great thing to deny what one is.

To those coming to him, the Lord commanded that we renounce our possessions, because all of us who come to the contest of faith take up a struggle against evil spirits. But evil spirits possess nothing of their own in this world. Therefore we must wrestle naked against those who are naked. For if someone clothed wrestles with someone naked, he is thrown to the ground more quickly because he has something by which he can be seized. For what are all earthly things except certain garments of the body? Therefore, whoever hastens to the contest against the devil should cast off his garments lest he be overcome. Let him possess nothing in this world by loving it; let him seek no pleasures of passing things, lest where he is covered according to his wish, he be seized for his fall from that very thing. Yet it is not enough to leave behind our possessions unless we also leave behind ourselves. What is it that we are saying: "Let us also leave behind ourselves"? For if we leave ourselves behind, where shall we go outside of ourselves? Or who is it that goes if he has abandoned himself? But we are one thing having fallen through sin, another thing as created by nature; one thing is what we have made ourselves, another is what we were made. Let us leave behind ourselves as we made ourselves by sinning, and let us remain ourselves as we were made through grace. For behold, if someone who was proud, having been converted to Christ, has become humble, he has left himself behind. If any lustful person has changed his life to continence, he has certainly denied what he was. If any greedy person has now ceased to grasp at things and has learned to give away his own possessions who previously seized what belonged to others, without doubt he has left himself behind. He himself indeed remains by nature, but he is not himself by malice. For thus it is written: "Turn the wicked, and they shall not be." For the wicked when converted shall not be—not because they shall not exist at all in essence, but surely they shall not be in the guilt of wickedness. Therefore we leave ourselves behind, we deny ourselves, when we avoid what we were through oldness and strive toward that to which we are called through newness. Let us consider how Paul had denied himself, who said: "Yet I live, now not I." For that savage persecutor had been extinguished, and the devout preacher had begun to live. For if he himself were still that same person, he would certainly not be devout. But let him who denies that he lives say from where it is that he proclaims holy words through the teaching of truth. He immediately adds: "But Christ lives in me." As if he were saying openly: I indeed have been extinguished from myself because I do not live carnally; yet I have not died essentially because I live spiritually in Christ. Therefore let the Truth speak, let him say: "If anyone wishes to come after me, let him deny himself." Because unless someone falls away from himself, he does not draw near to him who is above himself; nor is he able to grasp what is beyond himself if he does not know how to sacrifice what he is. So seedlings of vegetables are transplanted so that they may flourish, and, if I may say so, they are uprooted so that they may grow. So seeds of things perish when mixed with the earth, so that in the renewal of their kind they may rise up more abundantly. For from where they seem to have lost what they were, from there they receive the ability to appear as what they were not.

But he who now denies himself from vices must seek out the virtues in which he may grow. For when it was said: "Whoever wishes to come after me, let him deny himself," it is immediately added: "And let him take up his cross daily, and follow me." For the cross is taken up in two ways: either when the body is afflicted through abstinence, or when the mind is troubled through compassion for one's neighbor. Let us consider how Paul had borne his cross in both ways, who said: "I chastise my body and bring it into subjection, lest perhaps while preaching to others I myself should become a castaway." Behold, in the affliction of the body we have heard of the cross of the flesh; let us now hear of the cross of the mind in compassion for one's neighbor. For he says: "Who is weak, and I am not weak? Who is scandalized, and I am not on fire?" Indeed the perfect preacher, in order to give an example of abstinence, carried the cross in his body. And because he drew upon himself the losses of another's weakness, he carried the cross in his heart.

But because certain vices lie close to these very virtues, we must explain which vice besieges abstinence of the flesh and which besieges compassion of the mind. For vainglory often besieges abstinence of the flesh from nearby, because when thinness in the body and pallor in the face are observed, the revealed virtue is praised; and it pours itself outward all the more quickly, the more it appears to human eyes through the display of pallor. And it often happens that what is believed to be done for God's sake is done solely for human approval. This is well signified by that Simon who, found on the road, carries the Lord's cross under compulsion. For burdens belonging to another are carried under compulsion when something is done through the pursuit of vanity. Who then are designated by Simon, if not the abstinent and arrogant? They indeed afflict the flesh through abstinence, but they do not seek the fruit of abstinence within. Therefore Simon carries the Lord's cross under compulsion, because when he is not led to a good work by good will, a sinner performs the deed of a just man without fruit. Hence the same Simon carries the cross but does not die, because the abstinent and arrogant indeed afflict the body through abstinence, but through the desire for glory they live to the world. False piety, however, often secretly besieges compassion of the soul, so that it sometimes drags it down even to condoning vices, whereas one ought not to exercise compassion toward faults, but zeal. For compassion is owed to the person, and rectitude to the vices, so that in one and the same person we both love the good that he was made and pursue the evils that he has done, lest while we carelessly remit faults, we seem not to have shown compassion through charity, but to have fallen through negligence.

(Hom. 32. in Ev) In two ways also is the cross taken up, either when the body is afflicted through abstinence, or the mind; touched by sympathy.

In truth, Christ came and made firm the human race that had been disturbed, so that it may not be moved for all eternity. His cross is the pillar of humankind; on this pillar he has built his house. When I say the cross, I am not thinking of the wood but of the passion.… Furthermore, what is the warning in the Gospel? "Unless you take up my cross, and daily follow me." Mark what it says: Unless your soul has been made as ready for the cross as mine was for you, you cannot be my disciples.

(in Matt. tom. 12.) A man also denies himself when by a sufficient alteration of manners or a good conversation he changes a life of habitual wickedness. He who has long lived in lasciviousness, abandons his lustful self when he becomes chaste, and in like manner a forsaking of any crimes is a denial of one's self.

And again, teaching us that we should not only forsake our possessions for the sake of His glory, and deny the world for the sake of confessing Him, but also our transitory life, He said, "Except a man deny himself he cannot be My disciple."

If you wish to be the Lord's disciple, it is necessary you "take your cross, and follow the Lord: " your cross; that is, your own straits and tortures, or your body only, which is after the manner of a cross.

By the cross, He speaks of an ignominious death, meaning, that if any one will follow Christ, he must not for his own sake flee from even an ignominious death.

For whoever wishes to save his life will lose it. But whoever loses his life for my sake will save it. Thus it is said to the faithful: Whoever wishes to save his life will lose it, and whoever loses his life for my sake will save it, as if it is said to the farmer: If you keep the grain, you lose it; if you sow it, you renew it. For who does not know that grain, when it is sown, perishes from sight and disappears in the earth? But from where it decays in the dust, it sprouts anew. For the holy Church has a time of persecution and a time of peace, our Redeemer indicated these times in his teachings. For in the time of persecution, the soul is to be sacrificed, but in the time of peace, earthly desires which might dominate more must be broken. Hence it is now said:

Secondly, he invites by consideration of one's own peril, when he says: For whoever wishes to save his soul shall lose it, that is, whoever wishes to save his life in the present shall lose his life in the future, namely for a momentary life he shall lose the eternal one: whence John 12: "He who loves his soul shall lose it"; because he who loves too much loves iniquitously, and "he who loves iniquity hates his own soul," as is said in the Psalm. For he who loves his soul above God loses God, and by losing God he consequently loses himself. And therefore Paul said in Acts 20: "I do not count my life more precious than myself."

And because this seems to be a hard saying, therefore he proves it from the contrary sense: For whoever loses his soul for my sake, in this life, namely, shall save it, namely in the future life, according to that passage of 2 Maccabees 7: "You indeed destroy us in the present life, but the King of the world will raise us up, who have died for his laws, in the resurrection of eternal life." And therefore Paul said in Acts 21: "I am prepared not only to be bound, but also to die in Jerusalem for the name of the Lord Jesus." Thus therefore to lose one's soul for Christ is to save it; to wish to save one's soul is to expose it to perdition, according to that passage of Romans 8: "If you live according to the flesh, you shall die"; and this is the greatest peril.

It is impossible, in this context, not to inquire what our own civilization has been putting first for the last thirty years. And the answer is plain. It has been putting itself first. To preserve civilization has been the great aim; the collapse of civilization, the great bugbear. Peace, a high standard of life, hygiene, transport, science and amusement — all these, which are what we usually mean by civilization, have been our ends. It will be replied that our concern for civilization is very natural and very necessary at a time when civilization is so imperilled. But how if the shoe is on the other foot? — how if civilization has been imperilled precisely by the fact that we have all made civilization our summum bonum? Perhaps it can't be preserved in that way. Perhaps civilization will never be safe until we care for something else more than we care for it.

The hypothesis has certain facts to support it. As far as peace (which is one ingredient in our idea of civilization) is concerned, I think many would now agree that a foreign policy dominated by desire for peace is one of the many roads that lead to war. And was civilization ever seriously endangered until civilization became the exclusive aim of human activity?

The thing you long for summons you away from the self. Even the desire for the thing lives only if you abandon it. This is the ultimate law--the seed dies to live, the bread must be cast upon the waters, he that loses his soul will save it. But the life of the seed, the finding of the bread, the recovery of the soul, are as real as the preliminary sacrifice.

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.

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but have not known the way of the Lord. What hath pride profited us, or what hath the boasting of riches brought to us? All these things have passed away like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

What fear, therefore, can the saints now feel, if that which seemed to be hard proves rather joyous to them that bear it.

Let us follow for a moment the clue of the martyr and the suicide; and take the case of courage. No quality has ever so much addled the brains and tangled the definitions of merely rational sages. Courage is almost a contradiction in terms. It means a strong desire to live taking the form of a readiness to die. "He that will lose his life, the same shall save it," is not a piece of mysticism for saints and heroes. It is a piece of everyday advice for sailors or mountaineers. It might be printed in an Alpine guide or a drill book. This paradox is the whole principle of courage; even of quite earthly or quite brutal courage. A man cut off by the sea may save his life if he will risk it on the precipice. He can only get away from death by continually stepping within an inch of it. A soldier surrounded by enemies, if he is to cut his way out, needs to combine a strong desire for living with a strange carelessness about dying. He must not merely cling to life, for then he will be a coward, and will not escape. He must not merely wait for death, for then he will be a suicide, and will not escape. He must seek his life in a spirit of furious indifference to it; he must desire life like water and yet drink death like wine. No philosopher, I fancy, has ever expressed this romantic riddle with adequate lucidity, and I certainly have not done so. But Christianity has done more: it has marked the limits of it in the awful graves of the suicide and the hero, showing the distance between him who dies for the sake of living and him who dies for the sake of dying. And it has held up ever since above the European lances the banner of the mystery of chivalry: the Christian courage, which is a disdain of death; not the Chinese courage, which is a disdain of life.

For he that will save his life shall lose it; and he that shall lose his life for my sake shall save it. Thus it is said to the faithful: He that will save his life shall lose it; and he that shall lose his life for my sake shall save it. As if it were said to the farmer: If you keep your grain, you lose it; if you sow it, you renew it. For who does not know that when grain is cast as seed, it perishes from sight, it fails in the earth? But from where it rots in the dust, from there it springs up green in renewal. Because indeed the holy Church has one time of persecution and another of peace, our Redeemer distinguishes these very times in his precepts. For in time of persecution life must be laid down, but in time of peace those earthly desires that can more readily dominate must be broken.

(Hom. 32. in Ev.) Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life. But in time of peace, those things which have the greatest power to subdue us, our earthly desires, must be vanquished; which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we are so checked by that feeling of shame so common to man, that we are yet unable to express in words the uprightness which we preserve in our hearts. But to this wound the Lord indeed subjoins a suitable application, saying, For whoever shall be ashamed of me and my words, of him shall the Son of man be ashamed.

(ut sup.) He assigns the cause of this when He adds, For whosoever will save his life shall lose it; that is, whosoever will according to the present life keep his own soul fixed on things of sense, the same shall lose it, never reaching to the bounds of happiness. But on the other hand He adds, but whosoever shall lose his life for my sake, shall save it. That is, whosoever forsakes the things of sense looking upon truth, and exposes himself to death, as it were losing his life for Christ, shall the rather save it. If then it is a blessed thing to save our life, (with regard to that safety which is in God,) there must be also a certain good surrender of life which is made by looking upon Christ. It seems also to me from resemblance to that denying of one's self which has been before spoken of, that it becomes us to lose a certain sinful life of ours, to take up that which is saved by virtue.

"Whosoever," says He, "will save his life, shall lose it; and whosoever will lose his life for my sake, the same shall save it." Surely it is the Son of man who uttered this sentence.

For what does it profit a man if he gains the whole world, but loses himself, and suffers damage to himself? When persecution from adversaries is absent, the heart must be guarded more diligently. For in times of peace, it is lawful to live, and also to be ambitious. Thus we often despise all fleeting things, but yet we are still hindered by the habit of human decency, such that the rectitude we keep in mind we are not yet able to express in words. But to this wound too a fitting remedy is added, when the Lord says:

And therefore in its amplification he adds: For what does it profit a man if he gain the whole world, and this temporally, but lose himself and suffer the loss of himself? and this eternally: as if to say: nothing, because he who loses himself loses all things, and therefore it does not profit but harms. Hence James 5: "Come now, you rich, weep and howl in your miseries which shall come upon you." And the reason for this is that, as Augustine says in his sermon on the Innocents, "no one has unjust gain without just loss; gain in the chest, loss in conscience; he took a garment and lost faith; he acquires money and loses justice," and thus consequently his own soul. Hence Isidore: "If you had the wisdom of Solomon, the beauty of Absalom, the strength of Samson, the longevity of Enoch, the riches and power of Octavian — what does it profit you, if at last the flesh is given to worms, and the soul to demons, to be tormented without end with the rich man?"

That the lust of possessing, and money, are not to be sought for. In Solomon, in Ecclesiasticus: "He that loveth silver shall not be satisfied with silver." Also in Proverbs: "He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it." Also in Isaiah: "Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth? Also in Zephaniah: "They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near." Also in the Gospel according to Luke: "For what does it profit a man to make a gain of the whole world, but that he should lose himself? " And again: "But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided? " And again: "Remember that thou hast received thy good things in this life. and likewise Lazarus evil things. But now he is besought, and thou grievest." And in the Acts of the Apostles: "But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up." Also in the first to Timothy: "We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows."

Even though one has wealth and abundance of possessions, yet what profit has he from them when he has lost himself? Treasures profit not the wicked, but the fashion of this world passes away; and like clouds those pleasures recede, and riches fly away from those that possess them. But righteousness delivers from death.

But that incomparable exercise of the passion of Christ, which surpasses the delights and precious things of the world, is alluded to when he adds, What is a man advantaged, if he gain the whole world and lose himself, or be a cast away? As if he says, When a man, through his looking after the present delights, gains pleasure, and refuses indeed to suffer, but chooses to live splendidly in his riches, what advantage will he get then, when he has lost his soul? For the fashion of this world passeth away, and pleasant things depart as a shadow. (1 Cor. 7:31. Sap. 5:9.) For the treasures of ungodliness shall not profit, but righteousness snatches a man from death. (Prov. 10:2.)

Hence it is now said: For what does it profit a man if he gains the whole world, but loses himself and brings about his own ruin? When persecution from adversaries is absent, the heart must be guarded all the more vigilantly. For in time of peace, because it is permitted to live, it is also pleasing to pursue ambition. This greed is indeed well restrained if the very condition of the one pursuing is carefully considered. For why should he press on to gather, when the one who gathers cannot himself remain? Let each one therefore consider his course, and he will recognize that the little he has can suffice for him. But perhaps he fears that provisions will fail on this journey of life. The short way rebukes our long desires; much is carried in vain when the destination is near.

(Hom. 32. in Ev.) Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life. But in time of peace, those things which have the greatest power to subdue us, our earthly desires, must be vanquished; which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we are so checked by that feeling of shame so common to man, that we are yet unable to express in words the uprightness which we preserve in our hearts. But to this wound the Lord indeed subjoins a suitable application, saying, For whoever shall be ashamed of me and my words, of him shall the Son of man be ashamed.

But he that denies himself to be a Christian, that he may not be hated of men, and so loves his own life more than he does the Lord, in whose hand his breath is, is wretched and miserable, as being detestable and abominable, who desires to be the friend of men, but is the enemy of God, having no longer his portion with the saints, but with those that are accursed; choosing instead of the kingdom of the blessed, that eternal fire which is prepared for the devil and his angels: not being any longer hated by men, but rejected by God, and cast out from His presence. For of such a one our Lord declared, saying: "Whosoever shall deny me before men, and shall be ashamed of my name, I also will deny and be ashamed of him before my Father which is in heaven." And again He speaks thus to us ourselves, His disciples: "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. He that findeth his life, shall lose it; and he that loseth his life for my sake, shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" And afterwards: "Fear not them that kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in hell."

For whoever is ashamed of me and my words, of him the Son of Man will be ashamed when he comes in his glory and the glory of the Father and of the holy angels. But behold, now men say among themselves: We are now not ashamed of the Lord and his words, because we openly confess him with our voice. To whom I respond that in this Christian assembly there are some who confess Christ because they see that all are Christians. Therefore, the voice of profession is not sufficient for the testing of faith, as the profession of generality defends it from shame. Yet there is a place where each one may question himself, so that he may truly test himself in the confession of Christ. Certainly, in the time of persecution, the faithful could be ashamed of being stripped of their possessions, cast down from dignities, afflicted with scourges: but in the time of peace, since our persecutions are absent, there is another where we may be shown to ourselves. We often fear being despised by our neighbors, we disdain to tolerate verbal injuries: if perhaps a quarrel occurs with a neighbor, we are ashamed to make amends first. For the carnal heart, while seeking the glory of this life, rejects humility.

Third, he invites to the bearing of the cross by consideration of the future judgment, when he says: For whoever shall be ashamed of me, namely to imitate me, and of my words, namely to confess them, scorning the cross of Christ as ignominious, and also his doctrine out of evil shame, concerning which it is said in Sirach 4: "Do not be confounded to say the truth for the sake of your soul; for there is a confusion that brings sin, and there is a confusion that brings grace and glory." In this he gives us to understand that we ought not to be ashamed of the truth of Christ, by the example of the Apostle, who said in Romans 1: "I am not ashamed of the Gospel; for it is the power of God," etc. But we ought to be ashamed of the vileness of sin, according to that in Romans 6: "What fruit had you then in those things of which you are now ashamed?" But many are not ashamed of the deformity of sin, of whom Jeremiah 8 says: "They were confounded because they committed abomination; nay rather, they were not confounded with confusion and they knew not how to blush"; and again: "The forehead of a harlot woman is become yours," etc. Such a one is ashamed of the humility of Christ. — And concerning this he adds: The Son of man shall be ashamed of him, that is, shall make him ashamed, or shall cast him off as one to be ashamed of by his just judgment, according to which it is said in 1 Kings 2: "Those who honor me I will honor; but those who despise me shall be inglorious," and this on the day of judgment. — And therefore he subjoins: When he shall come in his majesty and that of the Father and of the holy Angels: in which he touches upon the judicial power with respect to the principle of causality in the Father, with respect to the privilege of excellence in himself, and with respect to the ministry of obedience in the multitude of Angels. Hence Matthew 24: "Then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man," etc.; and Isaiah 3: "The Lord will come to judgment with the elders of his people." In this judgment the proud shall be confounded and the humble shall be exalted, according to that of the Psalm: "All the horns of sinners I will break, and the horns of the just shall be exalted."

Those who are ashamed at him and at his words will meet with the reward they merit.…He also begets in them fear as well, in that he says that he shall descend from heaven, not in his former lowliness and humiliation, like unto us, but in the glory of his Father; even in godlike and transcendent glory, with the holy angels keeping guard around him. Most miserable, therefore, and ruinous would it be to be condemned of cowardice and indolence when the Judge has descended from above and the angelic ranks stand at his side. But great and most blessed and a foretaste of final blessedness it is to be able to rejoice in labors already accomplished and await the recompense of past toils. For such as these shall be praised, Christ himself saying unto them, "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." May we also be deemed worthy of these rewards by the grace and lovingkindness of Christ the Savior of us all.

Now he strikes fear into their hearts, when He says that He will descend from heaven, not in His former humility and condition proportioned to our capacities for receiving Him, but in the glory of the Father, with the Angels ministering unto Him. For it follows, When he shall come in his own glory, and his Father's, and of the holy angels. Awful then and fatal will it be, to be branded as an enemy, and slothful in business, when so great a Judge shall descend with the armies of Angels standing round Him. But from this you may perceive, that though He has taken to Himself our flesh and blood, the Son is no less God, seeing that He promises to come in the glory of God the Father, and that Angels shall minister to Him as the Judge of all, Who was made man like unto us.

Often moreover we overcome greed, but there still remains this obstacle: that we hold to the ways of righteousness with too little guardianship of perfection. For often we despise all things that are passing away, yet we are still hindered by the custom of human respect, so that we are not yet able to express in voice the righteousness we preserve in mind; and we neglect the face of God in defense of justice as much as we fear human faces against justice. But to this wound also an appropriate remedy is added when the Lord says: He who shall be ashamed of me and of my words, of him shall the Son of man be ashamed when he shall come in his majesty, and that of the Father, and of the holy angels.

But behold, now people say to themselves: We no longer are ashamed of the Lord and His words, because we profess Him with open voice. To these I respond that in this Christian people there are some who confess Christ for the reason that they see everyone else is Christian. For if the name of Christ were not in such great glory today, the holy Church would not have so many who profess Christ. Therefore the voice of profession is not sufficient as proof of faith, when the profession of the generality defends it from shame. Yet there is a way for each person to examine himself, to prove himself truly in the confession of Christ: whether he is no longer ashamed of His name, whether with full strength of mind he has subdued human shame. Certainly in a time of persecution the faithful could be ashamed of being stripped of their possessions, cast down from positions of dignity, afflicted with beatings. But in a time of peace, because these things are absent from our persecutions, there is another way in which we are shown to ourselves. We often fear being despised by our neighbors, we disdain to tolerate verbal injuries; if perhaps a quarrel arises with a neighbor, we are ashamed to make satisfaction first. For the carnal heart, while it seeks the glory of this life, rejects humility. And very often the very person who is angry desires to be reconciled with the one who disagrees with him, but is ashamed to go first to make satisfaction. Let us consider the deeds of the Truth, that we may see where the actions of our depravity lie. For if we are members of the supreme Head, we ought to imitate Him to whom we are joined. For what does Paul, that outstanding preacher, say as an example for our instruction? We are ambassadors for Christ, as though God were exhorting through us; we beseech you for Christ's sake, be reconciled to God. Behold, by sinning we have created discord between ourselves and God, and yet God first sent His ambassadors to us, so that we ourselves who sinned might come to peace with God when asked. Therefore let human pride be ashamed, let anyone be confounded who does not first make satisfaction to his neighbor, when after our fault, so that we might be reconciled to Him, God Himself who was offended beseeches us through intervening ambassadors.

(Hom. 32. in Ev.) Since then the holy Church has one time of persecution, another time of peace, our Lord has noticed both times in His command to us. For at the time of persecution we must lay down our soul, that is our life, which He signified, saying, Whosoever shall lose his life. But in time of peace, those things which have the greatest power to subdue us, our earthly desires, must be vanquished; which He signified, saying, What does it profit a man, &c. Now we commonly despise all fleeting things, but still we are so checked by that feeling of shame so common to man, that we are yet unable to express in words the uprightness which we preserve in our hearts. But to this wound the Lord indeed subjoins a suitable application, saying, For whoever shall be ashamed of me and my words, of him shall the Son of man be ashamed.

At all events, whether in the latter or the former way, you are guilty of being "ashamed of God." But "whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed," says He, "in the presence of my Father who is in the heavens."

It is, however, a jealous God whom He here presents to me one who returns evil for evil. "For whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Now to none but my Christ can be assigned the occasion of such a shame as this. His whole course was so exposed to shame as to open a way for even the taunts of heretics, declaiming with all the bitterness in their power against the utter disgrace of His birth and bringing-up, and the unworthiness of His very flesh.

Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame. The Son of God was crucified; I am not ashamed because men must needs be ashamed of it. And the Son of God died; it is by all means to be believed, because it is absurd. And He was buried, and rose again; the fact is certain, because it is impossible.

"Him who will confess Me, I also will confess before My Father." How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father." If I avoid suffering, I am ashamed to confess. "Happy they who suffer persecution for My name's sake." Unhappy, therefore, they who, by running away, will not suffer according to the divine command. "He who shall endure to the end shall be saved." How then, when you bid me flee, do you wish me to endure to the end?

He is ashamed of Christ who says, Am I to believe on Him that is crucified? He also is ashamed of His words who despises the simplicity of the Gospel. But of him shall the Lord be ashamed in His kingdom, in the same manner as if a master of a household should have a bad servant, and be ashamed to have him.

Thus, if we wish not to fear death, let us stand where Christ is, so that he may say of us too, "There are some standing here that shall not taste death." It is not enough to stand unless the standing is where Christ is, for only those who can stand with Christ cannot taste death. It is therein lawful through the quality of the very word to ponder that those who are seen to have deserved the fellowship with Christ will not have even the perception of death. Surely the death of the body may be tasted by dedication; the life of the soul may be held by possession.But what is it to taste death? Unless, perhaps, bread may be death, just as bread is life? For there are those who eat the bread of sorrow; there are also the Ethiopian peoples who received the dragon as food. May it be far from us to devour the dragon's poison, for we have the true Bread, that Bread which came down from heaven. He who keeps what is written eats that Bread. Thus there are those who will not taste death until they see the kingdom of God.

If then we also wish not to fear death, let us stand where Christ is. For they only cannot taste death who are able to stand with Christ, wherein we may consider from the nature of the very word, that they will not experience even the slightest perception of death, who are thought worthy to obtain union with Christ. At least let us suppose that the death of the body is tasted by touch, the life of the soul preserved by possession; for here not the death of the body, but of the soul, is denied.

But I tell you truly, there are some standing here who will not taste death before they see the kingdom of God. The kingdom of God in this place is called the present Church; and because some of the disciples were to live in the body to such an extent that they would see the Church of God constructed and raised against the glory of this world, it is now said with a comforting promise: There are some standing here who will not taste death before they see the kingdom of God. But since the Lord was giving so many precepts of undergoing death, what was necessary that He suddenly came to this promise? Except that something also had to be promised to the unlearned disciples concerning the present life, so that they could be more firmly established in the future, for which He promised them to see the kingdom of God on earth, so that this might be more faithfully presumed by them in heaven. But if we wish to accept the kingdom of God in this sentence as the future blessedness in heaven, even this some of those standing there saw not many days later on the mountain, namely so that by the contemplation of enduring joy, even if briefly experienced, they might more modestly endure the adversities of the passing present age. With a most fitting word, indeed, He testifies that the saints taste death, by whom the death of the body is, of course, tasted by sipping, and the life of the soul is held by possessing.

Fourth, he invites to the consideration of the divine kingdom, which he shows to his imitators, when he adds: But I say to you truly: There are some standing here, through the elevation of mind, according to that verse of the Psalm: "Our feet were standing in your courts, O Jerusalem."

To such persons the kingdom ought to be shown, so that their desire may be fulfilled; therefore he adds: Who shall not taste death, from the separation of soul and body, until they see the kingdom of God, through revelation, not through open vision. For it was said to Moses in Exodus thirty-three: "No man shall see me and live." But this was said through some special revelation, by which it was said to Moses: "I will show you all good." From which it is given to understand that those standing in the word of Christ shall not taste death but shall pass over to life, according to that verse of John eight: "If anyone keeps my word, he shall never taste death."

Since therefore Christ promises so great a reward to those who imitate him through the cross, threatens so severe a judgment, holds forth so great a danger, and shows so great an example: very hard is he who is not moved to imitate him. On account of which it is said in Hebrews twelve: "Having so great a cloud of witnesses set before us, let us run," etc.; and at the end: "Let us go forth to him outside the camp, bearing his reproach; for we have not here a lasting city, but we seek one to come."

He continues: "But I say to you truly, there are some standing here who will not taste death until they see the kingdom of God." The kingdom of God, dearest brothers, is not always called the coming kingdom in sacred Scripture, but sometimes the present Church is so called. Hence it is written: "The Son of man will send his angels, and they will gather out of his kingdom all causes of scandal." In that kingdom, indeed, there will be no scandals, where certainly the reprobate are not admitted. By this example it is understood that in this passage the kingdom of God refers to the present Church. And because some of the disciples were going to live in the body long enough to see the Church of God built and raised up against the glory of this world, it is now said as a consoling promise: "There are some of those standing here who will not taste death until they see the kingdom of God." But when the Lord was giving such great precepts about the death that must be undergone, what need was there to come suddenly to this promise? If we consider carefully, we recognize with what great dispensation of love this is done. For to the inexperienced disciples something had to be promised even about the present life, so that they could be strengthened more firmly for the future. Thus to the Israelite people, about to be freed from the land of Egypt, the promised land was promised, and when they were to be called to heavenly gifts, they were persuaded by earthly promises. Why was this? So that while there was something they could receive nearby, they might then more faithfully believe what they could hear about from afar. For a carnal people, if they did not receive small things, would not believe in great things. Therefore Almighty God, by granting earthly things, persuades toward heavenly things, so that by receiving what they could see, they might learn to hope for what they could not see at all; and they would become all the more firm regarding invisible things, inasmuch as visible promises supported them toward certainty of hope. Hence rightly also it is said through the Psalmist: "He gave them the lands of the nations, and they took possession of the labors of the peoples, that they might keep his statutes and observe his law." So therefore in this passage, Truth speaking to the inexperienced disciples promises that the kingdom of God will be seen on earth, so that it might be more faithfully hoped for by them in heaven. From that very kingdom which we now see exalted in the world, let us hope for the kingdom which we believe is to be received in heaven. For there are some who are counted by the name of Christianity, but do not have the faith of Christianity. They judge that only visible things exist, they do not desire invisible things, because they do not even suspect that they exist. We stand at the bodies of the holy martyrs, my brothers. Would they have given their flesh over to death unless they were most certainly convinced that there was a life for which they ought to die? And behold, those who so believed shine forth with miracles. For to their dead bodies the living sick come and are healed, perjurers come and are tormented by a demon, the demon-possessed come and are set free. How then do they live there where they live, if in so many miracles they live here where they are dead?

I will tell you, brothers, a story brief in words but not small in merit, which I learned from certain devout elders who narrated it. In the time of the Goths there was a certain very religious matron who frequently came to the church of these martyrs. One day when she had come to pray as was her custom, upon leaving she found two monks standing there in pilgrim's garb. She believed them to be pilgrims and ordered that something be given to them as alms. But before her almoner could approach them to distribute the alms, they came closer to her and said: "You visit us now; we will seek you out on the day of judgment, and whatever we can, we will provide for you." Having said this, they vanished from her sight. Terrified, she returned to pray and poured herself out at great length in tears. And after this she became all the more persistent in prayer, the more certain she was of the promise. But if, according to the words of Paul, faith is the substance of things hoped for, the evidence of things not seen, we can no longer tell you to believe in the life to come, because behold, those who live in that life are visibly presented to human eyes. For what can be seen is better said to be known than believed. Therefore the Lord wished us to know the life to come rather than merely believe in it, since he visibly shows us that those whom he invisibly receives live with him.

(Hom. 32. in Ev.) Or, by the kingdom of God in this place, is meant the present Church; and some of His disciples were to live in the body up to that time, when they should behold the Church of God built and raised up against the glory of the world.

That is, the glory in which the righteous shall be. Now He said this of His transfiguration, which was the type of the glory to come; as if He said, There are some standing here, Peter, James, and John, who shall not reach death before they have seen at the time of My transfiguration what will be the glory of those who confess Me.

The Lord said to them that a prophet is without honor in his own country, because he was to be despised in Judea until the final fate of the cross. And since God's power is only with those who are faithful, he abstained from all works of divine power while he was there, because of their unbelief.

Further, He makes this answer, that a Prophet is without honour in his own country, because it was in Judæa that He was to be condemned to the sentence of the cross; and forasmuch as the power of God is for the faithful alone, He here abstained from works of divine power because of their unbelief; whence it follows, And he did not there many mighty works because of their unbelief.

(Verse 57.) But Jesus said to them: A prophet is not without honor, except in his own country and in his own house. It is almost natural for citizens to envy each other. For they do not consider a man's present deeds, but they remember his fragile infancy, as if they themselves had not also passed through the same stages of age to mature adulthood.

For it is almost natural for citizens to be jealous towards one another; for they do not look to the present works of the man, but remember the frailties of his childhood; as if they themselves had not passed through the very same stages of age to their maturity.

What then saith Christ unto them? "A prophet," saith He, "is not without honor, save in his own country, and in his own house: and He did not," it is said, "many mighty works, because of their unbelief." But Luke saith, "And He did not there many miracles." And yet it was to be expected He should have done them. For if the feeling of wonder towards Him was gaining ground (for indeed even there He was marvelled at), wherefore did He not do them? Because He looked not to the display of Himself, but to their profit. Therefore when this succeeded not, He overlooked what concerned Himself, in order not to aggravate their punishment.

And yet see after how long a time He came to them, and after how great a display of miracles: but not even so did they endure it, but were inflamed again with envy.

Wherefore then did He yet do a few miracles? That they might not say, "Physician, heal thyself." That they might not say, "He is a foe and an enemy to us, and overlooks His own;" that they might not say, "If miracles had been wrought, we also should have believed." Therefore He both wrought them, and stayed: the one, that He might fulfill His own part; the other, that He might not condemn them the more.

And consider thou the power of His words, herein at least, that possessed as they were by envy, they did yet admire. And as with regard to His works, they do not find fault with what is done, but feign causes which have no existence, saying, "In Beelzebub He casteth out the devils;" even so here too, they find no fault with the teaching, but take refuge in the meanness of His race.

But mark thou, I pray thee, the Master's gentleness, how He reviles them not, but with great mildness saith, "A prophet is not without honor, save in his own country." And neither here did He stop, but added, "And in his own house." To me it appears, that with covert reference to His very own brethren, He made this addition.

But in Luke He puts examples also of this, saying, that neither did Elias come unto His own, but to the stranger widow; neither by Eliseus was any other leper healed, but the stranger Naaman; and Israelites neither received benefit, nor conferred benefit, but the foreigners. And these things He saith, signifying in every instance their evil disposition, and that in His case nothing new is taking place.

Observe Christ's mercifulness; He is evil spoken of, yet He answers with mildness; Jesus said unto them, A prophet is not without honour, but in his own country, and in his own house.

We must inquire whether the expression has the same force when applied universally to every prophet. Does it mean that every one of the prophets was dishonored only in his own country? Or does it mean that every one who was dishonored was dishonored in his country? Or does it mean that because of the expression being singular, these things were said about only one? If these words are spoken about only one, then these things that have been said make sense insofar as they refer to what is written about the Savior. But if the point is generalized to indicate all prophets, then it is harder to defend historically. For Elijah did not suffer dishonor in Tishbeth of Gilead, nor Elisha in Abetmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But, figuratively interpreted, this saying is absolutely true. For we must think of Judea as their country and that famous Israel as their kindred, and perhaps of the body as the house. All suffered dishonor in Judea from the Israel that is according to the flesh while they were yet in the body. As it is written in the Acts of the Apostles, "Which of the prophets did your fathers not persecute, who declared beforehand the coming of the righteous One?" And Paul says similar things in the first epistle to the Thessalonians: "For you, brothers, became imitators of the churches of God in Christ Jesus which are in Judea; for you suffered the same things from your own countrymen as they did from the Jews, who killed both the Lord Jesus and the prophets, and drove us out, and displease God and oppose all people."

He calls Himself a Prophet, as Moses also declares, when he says, A Prophet shall God raise up unto you of your brethren. (Deut. 18:18.) And it should be known, that not Christ only, who is the Head of all the Prophets, but Jeremiah, Daniel, and the other lesser Prophets, had more honour and regard among strangers than among their own citizens.

See how Christ did not insult them, but said meekly, "A prophet is not without honour." For it is our human habit to despise those who are familiar, and to give a friendly welcome strangers. He added "and in his own house" because even His brothers who were of the same house bore Him ill-will. "He did not many mighty works there" because of their unbelief, sparing them further punishment lest they remain unbelieving even after the miracles which He might have done there. "He did not many mighty works," but He did perform a few, that they might not have excuse to say later, "If He had done something, we would have believed." You, O reader, understand this: to this day Jesus is without honor in His own country, that is, among the Jews. But we who are foreigners give Him honor.

The Nazarenes also took offense at Jesus, perhaps themselves saying that He was casting out demons by Beelzebub.

But it should be noted that wonder sometimes has its proper effect, namely, the glorification of God, as above at 3:5, but sometimes it has the effect of scandal: hence he says, and they were scandalized in him. But what is the reason that wonder sometimes brings forth glory, sometimes scandal? The reason is that some interpret what they hear in a worse sense, and therefore such persons are necessarily scandalized. In the Epistle of Jude, 10: whatever things they do not know, they blaspheme. But some who are well disposed always interpret in a better sense. Of the first kind were these; therefore he rebukes them; and first by word; secondly, by deed, when he says: but Jesus said to them: a prophet is not without honor except in his own country. The Lord calls himself a prophet: and no wonder, because Moses also called him a prophet, Deut 18:15: the Lord your God will raise up for you a prophet of your nation and of your brethren, etc. And it can be said that a prophet is one who says something that is above human understanding through revelation; and thus Jesus is called a prophet, because his mind was illuminated by the angels and by God. Or one can be called a prophet from the word meaning "from afar," and phanos, which means illumination: and thus Jesus cannot be called a prophet: if there be among you a prophet of the Lord, I will appear to him in a vision, etc. So the text has it. But if there be a prophet, let him speak in riddles: thus Christ was not a prophet, because he said what he truly knew; Sir 34:9: he who has learned many things will declare understanding. Among the prophets of the Old Testament we do not find any who was honored by his own people, but rather by strangers, as we read of Jeremiah, who was captured by his own, but when the city was taken, was freed by strangers: so also was it with Christ, who was honored by strangers and despised by his own. And what is the reason why no one is honored in his own country? One reason is that when he is in his own country, many who know his weaknesses always bring his weaknesses to mind: for this comes from the malice of men, that they think more of weaknesses than of perfections. Another can be assigned, because the Philosopher says that the populace is often led astray in reasoning, because they believe that those who are equal in some respect are equal in all respects. Hence when someone is in his own country, since they see him equal to themselves in some respect, whether in family or in other things, they believe that he cannot be greater; therefore he rightly says a prophet is not without honor except in his own country and in his own house.