Monday of the 31st week after Pentecost

(Ambrosiaster. Serm. xii. 1.) Also like a wise master inculcating His doctrines as much by His own practice, as by word of mouth, He did that which He commanded all His disciples to do.

The order of regulars corresponds to the Angels, whose function is humility, for the members of regular orders must be more subject to their superior than a pupil to his master or a subject to his prelate, "for so it becomes us to fulfill all justice."

Whence on that passage in Matthew three: Thus it becomes us to fulfill; the Gloss: "that is, all humility, which is all justice." And Gregory in a Homily: "In the other things which you do, hold humility as the root of good work. For even if any works be present, they are nevertheless nothing unless they are seasoned with humility: for a wondrous action accompanied by pride does not elevate but weighs down. For he who gathers virtues without humility carries dust into the wind: and whence he is perceived to see, thence he is the more grievously blinded." The same: "Whatever you build grows entirely toward ruin, if before the mass of the structure you do not lay the foundations of humility."

The perfect ordering according to the rule of abundant justice is that not only should the inferior subject himself to the superior, and the equal to the equal, but also that the superior should voluntarily subject himself to the inferior, according to what is said in Matthew 3: Thus it becometh us to fulfill all justice: where the Gloss says: "Thus, by subjecting himself to a servant and an inferior, it becometh him to fulfill all justice, that is, humility, which is all justice. And this humility has three degrees: the first is to subject oneself to a greater, and this is called sufficient; the second is to subject oneself to an equal, and this is called abundant; the third is to be subject to a lesser, in which consists all justice. This Christ fulfilled." Since therefore a man is then perfectly subjected to another man when he voluntarily binds himself to obey the commands of another in those things that are according to God, especially of one who was not greater than he, but either equal, or sometimes even lesser — for every man surpasses another in some respect, at least according to the soul — hence it is that toward the perfection of the justice that orders according to the way of the dignative order, which runs according to the law of grace, whereby the greater regards himself as the lesser, obedience which is rendered by one man to another both concurs and contributes most greatly.

The Lord here is testing the faithful deference of service on the part of his servant, but he reveals the mystery of his dispensation by saying, "Let it be so now; for thus it is fitting for us to fulfill all righteousness," showing this to be true righteousness, that he the Lord and Master should fulfill in himself every sacrament of our salvation. Therefore the Lord did not want to be baptized for his own sake but for ours, in order to fulfill all righteousness. Indeed, it is only right that whatever someone instructs another to do, he should first do himself. Since the Lord and Master of the human race had come, he wanted to teach by his example what must be done for disciples to follow their Master and for servants their Lord.

For by Him must all righteousness have been fulfilled, by whom alone the Law could be fulfilled.

(Verse 15.) Without measure. He spoke beautifully, without measure, to show Christ in water, John to be baptized by Christ in spirit. Or differently, without measure: so that I, who assumed the form of a servant, may fulfill his humility. Otherwise, know that you shall be baptized by me in the day of my judgment. Without measure, says the Lord Jesus, I have another baptism by which I must be baptized. You baptize me in water, so that I may baptize you for me in your blood.

Beautifully said is that now, to show that as Christ was baptized with water by John, so John must be baptized by Christ with the Spirit. Or, suffer now that I who have taken the form of a servant should fulfil all that low estate; otherwise know that in the day of judgment thou must be baptized with my baptism. Or, the Lord says, 'Suffer this now; I have also another baptism wherewithal I must be baptized; thou baptizest Me with water, that I may baptize thee for Me with thy own blood.'

Righteousness; but he adds neither 'of the Law;' nor 'of nature,' that we may understand it of both.

To prove that this was to Him the last good work of those enjoined by the law, hear His own words: "For thus it becometh us to fulfill all righteousness." Now what He saith is like this: "We have performed all the duties of the law, we have not transgressed so much as one commandment. Since therefore this only remains, this too must be added, and so shall we 'fulfill all righteousness.'" For He here calls by the name of "righteousness" the full performance of all the commandments.

And he said not, "And art Thou baptized of me?" nay, for this he feared to say: but what? "And comest Thou to me?" What then doth Christ? What He did afterwards with respect to Peter, this did He then also. For so he too would have forbidden Him to wash his feet, but when he had heard, "What I do thou knowest not now, but thou shalt know hereafter," and "thou hast no part with me," he speedily withdrew from his determination, and went over to the contrary. And this man again in like manner, when he had heard, "Suffer it to be so now, for thus it becometh us to fulfill all righteousness," straightway obeyed. For they were not unduly contentious, but they manifested both love and obedience, and made it their study to be ruled by their Lord in all things.

And mark how He urges him on that very ground which chiefly caused him to look doubtfully on what was taking place; in that He did not say, "thus it is just," but "thus it becometh." For, inasmuch as the point unworthy of Him was in his mind chiefly this, His being baptized by His servant, He stated this rather than anything else, which is directly opposed to that impression: as though He had said, "Is it not as unbecoming that thou avoidest and forbiddest this? nay, for this self-same cause I bid thee suffer it, that it is becoming, and that in the highest degree."

And He did not merely say, "suffer," but He added, "now." "For it will not be so forever," saith He, "but thou shalt see me such as thou desirest; for the present, however, endure this." Next He shows also how this "becometh" Him. How then doth it so? "In that we fulfill the whole law;" and to express this He said, "all righteousness." For righteousness is the fulfilling of the commandments. "Since then we have performed all the rest of the commandments," saith He, "and this alone remains, it also must be added: because I am come to do away the curse that is appointed for the transgression of the law. I must therefore first fulfill it all, and having delivered you from its condemnation, in this way bring it to an end. It becometh me therefore to fulfill the whole law, by the same rule that it becometh me to do away the curse that is written against you in the law: this being the very purpose of my assuming flesh, and coming hither."

In this he shows that Christ after this baptized John; which is expressly told in some apocryphal booksi. Suffer now that I fulfil the righteousness of baptism in deed, and not only in word; first submitting to it, and then preaching it; for so it becometh us to fulfil all righteousness. Not that by being baptized He fulfils all righteousness, but so, in the same manner, that is, as He first fulfilled the righteousness of baptism by His deeds, and after preached it, so He might all other righteousness, according to that of the Acts, All things that Jesus began both to do and to teach. (Acts 1:1.) Or thus, all righteousness, according to the ordinance of human nature; as He had before fulfilled the righteousness of birth, growth, and the like.

Or thus; It becometh us to fulfil all righteousness, that is, to give an example of perfect justification in baptism, without which the gate of the kingdom of heaven is not opened. Hence let the proud take an example of humility, and not scorn to be baptized by My humble members when they see Me baptized by John My servant. That is true humility which obedience accompanies; as it continues, then he suffered Him, that is, at last consented to baptize Him.

When he who is perfect according to the law was baptized with the baptism of John, he became the first to achieve the perfection of the law. For this reason even Christ, who was perfect in the law, was baptized with the baptism of John. For this reason he says, "For thus it is fitting for us to fulfill all righteousness."

The baptism of John was at one and the same time perfect and imperfect. It was perfect according to the precept of the law, but it was imperfect in that it did not supply remission of sins but merely made people fit for receiving the perfect one. For this reason, even Christ, since he was perfect with regard to the law, was baptized with this baptism, that is, the baptism of John. And he makes this clear, saying, "For thus it is fitting for us to fulfill all righteousness."

And Jesus answering said unto him, Let it be so now. Permit it now, He says. For there will be a time for us to have the glory that is befitting, even if we do not appear in such glory now. For thus it becometh us to fulfill all righteousness. "Righteousness" means the law. Human nature was accursed, Jesus says, because it was not able to fulfill the law. Therefore I have fulfilled all the other requirements of the law. One thing remains for Me to do, that I be baptized. When I have fulfilled this, I shall have delivered human nature from the curse. And this is befitting for Me to do.

Then he permitted Him; and Jesus, when He was baptized. He was baptized at the age of thirty; for by this age one has experienced all the sins. In the first ten years, there is great foolishness; in the second, during adolescence, the great flame of desire and anger; and in the years of adulthood, great avarice. Jesus waited for this age, therefore, so that He could fulfill the law in all the ages of a man, and sanctify us. Went up straightway out of the water. The Manichean heretics say that He left His body in the Jordan and thereafter displayed another, illusory, body. But their mouths are shut by this, for it says, "Jesus went up"; it was not another who went up, but He Who went down into the water. And lo, the heavens were opened unto Him. Adam had closed the heavens, but through Christ they are opened, so that you may learn, O reader, that when you are baptized, you, too, open the heavens.

Then he gives Christ's response. Note that John had done one thing, because he forestalled; and had said two things: "I need to be baptized by you, and do you come to me?" Yet Christ does not respond to these two things, but to the fact that he forestalled him; hence he says, "Let it be so now." He says, "now," because, according to Chrysostom, John was later baptized by Christ, not only with the baptism of fire but also of water. Or, "Let it be so for now," that I be baptized with the baptism of water, because I have to be baptized with another baptism, namely the baptism of the Passion: "I have another baptism with which to be baptized, and I am straitened until it be fulfilled" (Lk 12:50). John was also baptized with it by Christ, in as much as he died for justice, which is the same as dying for Christ. Or, "Let it be so now," when I bear the form of a servant, let me fulfill the requirements of humility; because when I will appear glorious, I will baptize you with the baptism of glory.

Then Christ responds to the reverence and says, "Let it be so now; for thus it is fitting for us to fulfill all justice." This is explained in three ways: first, "thus it is fitting to fulfill all justice," namely, through baptism. For it would come to pass that Christ would fulfill all justice both of the Law and of nature; but he willed to fulfill it in that way, because it is not fulfilled without baptism: "Unless a man be born again, he cannot enter the kingdom of heaven" (Jn 3:3). Remigius explains it this way: "for thus it is fitting for us to fulfill all justice." It behooves me to give an example of this sacrament, because the fullness of grace and of the virtues is given: "The river of God is full of water" (Ps 65:9), i.e., of grace. Or another way: "for thus it is fitting...," i.e., it is fitting to have perfect humility. The first degree is not to prefer oneself to an equal and to subject himself to one who is superior, which, of course, is a matter of necessity. The second is when he subjects himself to an equal. But it is perfect, when a prelate subjects himself to his inferior. And this is what he says: "for thus it is fitting...," i.e., to fulfill perfect humility. But although there was this difference between them, Christ prevailed. Hence he consented, i.e., permitted him to be baptized by him: "That humility is genuine which obedience does not abandon; for to resist obstinately is a sign of pride" (Gloss); "Rebellion is as the crime of idolatry" (1 Sam 15:23). For Jeremiah and Moses are praised for finally consenting.

I, He says, not only do not forbid the one who performs miracles in My name, but if anyone gives you anything, even the very least, for My sake and not for the sake of worldly people, even that person will not lose his reward. And He spoke of the cup of water with people in mind who make excuses of poverty. If, He says, you give even a cup of water — and nothing less than this is possible — even this will not be lost to you. Thus, if you honor one of these little ones, you please God; and if you cause one of these little ones to stumble, you have sinned: it would be better for you to have a millstone (a donkey-driven millstone) hung around your neck. By this He expresses that in such a case we shall be subjected to the most severe punishment. The Lord pointed to a physical torment in order to frighten us by this visible example.

Not only will I not forbid him who works miracles in My name, but also whosoever shall give you the smallest thing for My name's sake, and shall receive you, not on account of human and worldly favour, but from love to Me, shall not lose his reward.

He did not shrink from using the same words three times over in one passage. And who is not terrified by this repetition and by the threat of that punishment uttered so vehemently by the lips of the Lord himself?

And whoever shall cause one of these little ones who believe in me to stumble, it would be better for him if a heavy millstone were hung around his neck, and he were cast into the sea. Although this general sentence can be applied against all who cause someone to stumble, yet according to the context of the speech, it can also be understood as said against the apostles, who, disputing among themselves over who was the greatest, seemed to be contending over dignity with each other. And if they had remained in this vice, they could lose those whom they called to faith through their scandal, while seeing the apostles fighting among themselves over honor. What he said: It is better for him if a millstone were hung around his neck, speaks according to the custom of the province, where among the ancient Jews the punishment for greater crimes was that they were drowned in the deep with a stone tied around them. And indeed it is better for an innocent person, however atrocious the temporal punishment, to end his bodily life, than by harming a brother, to deserve eternal death of the soul. And rightly, someone who can be scandalized is called little. For whoever is great, whatever he may see, whatever he may suffer, he does not depart from the faith. But whoever is little in mind and small, he seeks occasions to be scandalized. Therefore it is necessary for us especially to take care of those who are small in faith, lest by our occasion they are offended and withdraw from the faith, and fall from salvation. It is to be noted certainly, that in our good work, sometimes the scandal of our neighbor must be avoided: but sometimes it is to be utterly disregarded. For in as much as we can avoid the scandal of our neighbors without sin, we ought to. But if scandal arises from the truth, it is more useful to permit scandal to arise, than to abandon the truth. Also, by the millstone, the circular and laborious nature of secular life is expressed, and by the depth of the sea, final damnation is designated. Therefore, whoever has been brought to the appearance of holiness, or destroys others by word or example; truly, it was better for this person to be bound to earthly deeds under an outward appearance until death, than to demonstrate to others the sacred duties in fault as something to imitate. For certainly if he alone fell, somehow the more tolerable punishment of hell would torture him.

(ubi sup.) And fitly the man who is offended is called a little one, for he who is great, whatever he may suffer, departs not from the faith; but he who is little and weak in mind looks out for occasions of stumbling. For this reason we must most of all look to those who are little ones in the faith, lest by our fault they should be offended, and go back from the faith, and fall away from salvation.

Remember the words of our Lord Jesus Christ, how He said, "Woe to that man [by whom offenses come]! It were better for him that he had never been born, than that he should cast a stumbling-block before one of my elect. Yea, it were better for him that a millstone should be hung about [his neck], and he should be sunk in the depths of the sea, than that he should cast a stumbling-block before one of my little ones." Your schism has subverted [the faith of] many, has discouraged many, has given rise to doubt in many, and has caused grief to us all. And still your sedition continues.

(in Ezech. 1. Hom. 7) We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned.

(de cura past. p. i. c. 2) Mystically by a millstone is expressed the tedious round and toil of a secular life, and by the depths of the sea, the worst damnation is pointed out. He who therefore, after having been brought to a profession of sanctity, destroys others, either by word or example, it had been indeed better for him that his worldly deeds should render him liable to death, under a secular garb, than that his holy office should hold him out as an example for others in his faults, because doubtless if he had fallen alone, his pain in hell would have been of a more endurable kind.

(Vict. Ant. e Cat. in Marc.) His words show that His disciples are to be received, not only on account of the reward, which he who receives them obtains, but also, because he thus saves himself from punishment. There follows: And whosoever shall offend one of these little ones that believe in me, it is better for him that a millstone were hanged about his neck, and he were cast into the sea: as though He would say, All who honour you for My sake have their reward, so also those who dishonour you, that is, offend you, shall receive the worst of vengeance. Further, from things which are palpable to us, He describes an intolerable torment, making mention of a millstone, and of being drowned; and He says not, let a millstone be hanged about his neck, but, it is better for him to suffer this, showing by this that some more heavy evil awaits him. But He means by little ones that believe on Me, not only those who follow Him, but those who call upon His name, those also who offer a cup of cold water, though they do not any greater works. Now He will have none of these offended or plucked away; for this is what is meant by forbidding them to call upon His name.

But those who hold that both of these, namely, the fire and the worm, belong to the pains of the soul, and not of the body, say also that those who are separated from the kingdom of God are tortured, as with fire, by the pangs of a soul, repenting too late, and hopelessly; and they not unfitly contend that fire may be put for that burning grief, as says the Apostle, Who is offended, and I burn not? (2 Cor. 11:29) They also think that by the worm must be understood the same grief, as is said: As a moth destroys a garment, and a worm wood, so grief tortures the heart of man. (Prov. 25:20. vulg.) All those who hesitate not to affirm that there will be pain both of body and soul in that punishment, affirm that the body is burnt by the fire. But although this is more credible, because it is absurd that there either the pains of body or of soul should be wanting, still I think that it is easier to say that both belong to the body than that neither; and therefore it seems to me that Holy Scripture in this place is silent about the pains of the soul, because it follows that the soul also is tortured in the pains of the body. Let each man therefore choose which he will, either to refer the fire to the body, the worm to the soul, the one properly, the other in a figure, or else both properly to the body; for living things may exist even in fire, in burnings without being wasted, in pain without death, by the wondrous power of the Almighty Creator. It goes on: And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feel to be cast into hell, into the fire that never shall be quenched; where their worm, dieth not, and the fire is not quenched.

Here truly it appears that they who do acts of devotedness in the name of Christ, even before they have joined themselves to the company of Christians, and have been washed in the Christian Sacraments, are more useful than those who though already bearing the name of Christians, by their doctrine drag their followers with themselves into everlasting punishment; whom also under the name of members of the body, He orders, as an offending eye or hand, to be torn from the body, that is, from the fellowship itself of unity, that we may rather come to everlasting life without them, than with them go into hell. But the separation of those who separate themselves from them consists in the very circumstance of their not yielding to them, when they would persuade them to evil, that is, offend them. If indeed their wickedness becomes known to all the good men, with whom they are connected, they are altogether cut off from all fellowship, and even from partaking in the heavenly Sacraments. If however they are thus known only to the smaller number, whilst their wickedness is unknown to the generality, they are to he tolerated in such a way that we should not consent to join in their iniquity, and that the communion of the good should not be deserted on their account.

Mark relates that the Lord said these things consecutively, and has put down some things omitted by every other Evangelist, some which Matthew has also related, others which both Matthew and Luke relate, but on other occasions, and in a different series of events. Wherefore it seems to me that our Lord repeated in this place discourses which He had used in other places, because they were pertinent enough to this saying of His, by which He prevented their forbidding miracles to be wrought in His name, even by him who followed Him not together with His disciples.

And if your hand causes you to sin, cut it off. It is better for you to enter life maimed than with two hands to go into hell, into the unquenchable fire. Because he had previously taught not to cause those who believe in him to stumble, he now consequently admonishes us how much we should avoid those who cause us to stumble, that is, who strive by word or example to drive us to the ruin of sin. Indeed, he calls our necessary friend our hand, whose work and daily assistance we need. But if such a one wishes to harm us concerning our soul, he is to be excluded from our company, lest if we wish to share a part with the lost in this life, we perish with him in the future life. Which is also added:

(ubi sup.) Because the Lord had taught us not to offend those who believe on Him, He now as next in order warns us how much we should beware of those who offend us, that is, who by their words or conduct strive to drag us into the perdition of sin; wherefore He says, And if thy hand offend thee, cut it off.

(ubi sup.) That is, He calls by the name of hand, our intimate friend, of whose aid we daily stand in need; but if such an one should wish to do us a hurt in what concerns our soul, he is to be driven away from our society, lest by choosing a portion in this life with one who is lost, we should perish together with him in that which is to come. Where fore there follows, It is better for thee to enter into life maimed, than having two hands to enter into hell.

What, after all, is the alternative? You see clearly enough that nothing, not even God with all His power, can make "X" really happy as long as "X" remains envious, self-centered, and spiteful. Be sure there is something inside you which, unless it is altered, will put it out of God's power to prevent your being eternally miserable. While that something remains there can be no heaven for you, just as there can be no sweet smells for a man with a cold in the nose, and no music for a man who is deaf. It's not a question of God "sending" us to hell. In each of us there is something growing up which will of itself be hell unless it is nipped in the bud. The matter is serious: let us put ourselves in His hands at once—this very day, this hour.

No doubt there are already, even in the unregenerate self, faint hints of what mould each is designed for, or what sort of pillar he will be. But it is, I think, a gross exaggeration to picture the saving of a soul as being, normally, at all like the development from seed to flower. The very words repentance, regeneration, the New Man, suggest something very different. Some tendencies in each natural man may have to be simply rejected. Our Lord speaks of eyes being plucked out and hands lopped off—a frankly Procrustean method of adaptation.

And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in complete free thought. Theology rebukes certain thoughts by calling them blasphemous. Science rebukes certain thoughts by calling them morbid. For example, some religious societies discouraged men more or less from thinking about sex. The new scientific society definitely discourages men from thinking about death; it is a fact, but it is considered a morbid fact. And in dealing with those whose morbidity has a touch of mania, modern science cares far less for pure logic than a dancing Dervish. In these cases it is not enough that the unhappy man should desire truth; he must desire health. Nothing can save him but a blind hunger for normality, like that of a beast. A man cannot think himself out of mental evil; for it is actually the organ of thought that has become diseased, ungovernable, and, as it were, independent. He can only be saved by will or faith. The moment his mere reason moves, it moves in the old circular rut; he will go round and round his logical circle, just as a man in a third-class carriage on the Inner Circle will go round and round the Inner Circle unless he performs the voluntary, vigorous, and mystical act of getting out at Gower Street. Decision is the whole business here; a door must be shut for ever. Every remedy is a desperate remedy. Every cure is a miraculous cure. Curing a madman is not arguing with a philosopher; it is casting out a devil. And however quietly doctors and psychologists may go to work in the matter, their attitude is profoundly intolerant--as intolerant as Bloody Mary. Their attitude is really this: that the man must stop thinking, if he is to go on living. Their counsel is one of intellectual amputation. If thy head offend thee, cut it off; for it is better, not merely to enter the Kingdom of Heaven as a child, but to enter it as an imbecile, rather than with your whole intellect to be cast into hell--or into Hanwell.

(non occ.) By maimed He means, deprived of the help of some friend, for it is better to enter into life without a friend, than to go with him into hell.

(Hom. in Matt. 59) He says not this of our limbs, but of our intimate friends, whom as being necessary to us we look upon as our limbs; for nothing is so hurtful as mischievous society.

Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.

But let none of you think, brethren, that the Lord commended the cutting off of the members. His meaning is, that the purpose should be cut off, not the members, and the causes which allure to sin, in order that our thought, borne up on the chariot of sight, may push towards the love of God, supported by the bodily senses; and not give loose reins to the eyes of the flesh as to wanton horses, eager to turn their running outside the way of the commandments, but may subject the bodily sight to the judgment of the mind, and not suffer those eyes of ours, which God intended to be viewers and witnesses of His work, to become panders of evil desire. And therefore let the bodily senses as well as the internal thought be subject to the law of God, and let them serve His will, whose work they acknowledge themselves to be.

Or else, It is better for thee to enter into life maimed, that is, without the chief place, for which you have wished, than having two hands to go into eternal fire. The two hands for high station are humility and pride; cut off pride, keeping to the estate of lowliness.

Having uttered such a threat against those who cause others to stumble—that it would be better for them to be cast into the sea—the Lord now instructs those who are tempted to beware of people ready to lead them astray and divert them from the path of truth. Whether a foot, or a hand, or an eye causes you to stumble—that is, whether the one who causes you to stumble and trips you up in the matter of salvation is from among your household, or from those close to you by flesh—cut him off, that is, reject your love and friendship for him.

Where their worm does not die, and the fire is not quenched. By the worm he designates the rottenness of hell, just as by the fire he designates the burning, or by the worm he means the late repentance of crimes, which will never cease to sting the conscience of the afflicted in torments: so that the fire is the punishment raging externally, the worm the pain accusing internally.

(ubi sup.) And as the worm is the pain which inwardly accuses, so the fire is a punishment which rages without us; or by the worm is meant the rottenness of hell, by the fire, its heat.

Since, therefore, He whom these men boast of as their Master, and of whom they affirm that He had a soul greatly better and more highly toned than others, did indeed, with much earnestness, command certain things to be done as being good and excellent, and certain things to be abstained from not only in their actual perpetration, but even in the thoughts which lead to their performance, as being wicked, pernicious, and abominable,-how then can they escape being put to confusion, when they affirm that such a Master was more highly toned [in spirit] and better than others, and yet manifestly give instruction of a kind utterly opposed to His teaching? And, again, if there were really no such thing as good and evil, but certain things were deemed righteous, and certain others unrighteous, in human opinion only, He never would have expressed Himself thus in His teaching: "The righteous shall shine forth as the sun in the kingdom of their Father;" but He shall send the unrighteous, and those who do not the works of righteousness, "into everlasting fire, where their worm shall not die, and the fire shall not be quenched."

Do not think that I am threatening you with false goblins like some mother or nurse, as they are accustomed to do with small children. Whenever the children wail wildly and incessantly, they put the children to silence by means of bogus tales. But these things I am telling you are not a fiction. Rather, they are true reason publicly proclaimed with a straightforward voice.

And if your foot causes you to sin, cut it off. It is better for you to enter eternal life lame than with two feet to be thrown into hell, the unquenchable fire, etc. In the foot, as in the hand, he teaches that dear ones who are incorrigible should be alienated from us, lest through the uncleanness of those whom we cannot correct, we too are polluted and perish. But just as the hand is necessary for us for our work, so such people are called feet because of their service and usefulness in our engagements.

(ubi sup.) A friend is called a foot, on account of its service in going about for us, since he is as it were ready for our use.

And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in complete free thought. Theology rebukes certain thoughts by calling them blasphemous. Science rebukes certain thoughts by calling them morbid. For example, some religious societies discouraged men more or less from thinking about sex. The new scientific society definitely discourages men from thinking about death; it is a fact, but it is considered a morbid fact. And in dealing with those whose morbidity has a touch of mania, modern science cares far less for pure logic than a dancing Dervish. In these cases it is not enough that the unhappy man should desire truth; he must desire health. Nothing can save him but a blind hunger for normality, like that of a beast. A man cannot think himself out of mental evil; for it is actually the organ of thought that has become diseased, ungovernable, and, as it were, independent. He can only be saved by will or faith. The moment his mere reason moves, it moves in the old circular rut; he will go round and round his logical circle, just as a man in a third-class carriage on the Inner Circle will go round and round the Inner Circle unless he performs the voluntary, vigorous, and mystical act of getting out at Gower Street. Decision is the whole business here; a door must be shut for ever. Every remedy is a desperate remedy. Every cure is a miraculous cure. Curing a madman is not arguing with a philosopher; it is casting out a devil. And however quietly doctors and psychologists may go to work in the matter, their attitude is profoundly intolerant--as intolerant as Bloody Mary. Their attitude is really this: that the man must stop thinking, if he is to go on living. Their counsel is one of intellectual amputation. If thy head offend thee, cut it off; for it is better, not merely to enter the Kingdom of Heaven as a child, but to enter it as an imbecile, rather than with your whole intellect to be cast into hell--or into Hanwell.

Let us then study to fix the fear of God in our mind, and let us meditate thereupon by day and by night. If the fire of lust kindleth in us, let us set in opposition thereto the fire of Gehenna. If greediness of the belly seize upon us, let us remember the worm which dieth not. If the beauty of the face excite us, let us remember the outer darkness. If the love of mammon fight against us, let us call to mind our own unworthiness. If human benefits stir us, let us be afraid lest we lose the kingdom which abideth for ever. If wrath attacketh us with its violent onset, let us look at the threat of God against those who provoke to wrath. If vainglory raise a tumult within us, let us bring up in our minds the disgrace and contempt [which we shall feel] before our Judge. By fear let us make fear of none effect, and by death let us vanquish death.

And if your eye scandalizes you, cast it out. It is better for you to enter the kingdom of God with one eye, than having two eyes to be cast into the hell of fire. In plucking out the eye because of scandal, our same carnal friends, truly spiritual adversaries, are meant. But when we need their counsel and provision, and they try to deceive us with bad advice and turn us onto the path of error, their company must be entirely abandoned by us. Indeed, the Greek word "scandal" refers to what we might call a stumbling block or ruin and an occasion of being tripped. Some say "scandal" in Greek, in Latin "scruple". Therefore, he offends his brother who gives him an occasion of ruin by a less correct word or deed. It can also simply be said: If someone seems as necessary to us as a hand, foot, or eye, being useful, diligent, and sharp-sighted, yet causes us scandal and drags us into hell through discordant morals, we should not use or be refreshed by his temporal benefits, to the danger of our souls. Because the Lord has mentioned the worm and eternal fire thrice, it remains to say how we can avoid the stench of the worm and the torment of the fire. It continues:

(ubi sup.) And if thine eye offend thee, pluck it out: it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell fire; where their worm dieth not, and the fire is not quenched. A friend who is useful, and anxious, and sharp in perception, is called an eye.

No doubt, in a given situation, it demands the surrender of some, or of all, our merely human pursuits: it is better to be saved with one eye, than, having two, to be cast into Gehenna. But it does this, in a sense, per accidens—because, in those special circumstances, it has ceased to be possible to practise this or that activity to the glory of God. There is no essential quarrel between the spiritual life and the human activities as such.

All natural affections... can become rivals to spiritual love: but they can also be preparatory imitations of it, training (so to speak) of the spiritual muscles which Grace may later put to a higher service; as women nurse dolls in childhood and later nurse children. There may come an occasion for renouncing this love; pluck out your right eye. But you need to have an eye first: a creature which had none—which had only got so far as a "photo-sensitive" spot—would be very ill employed in meditation on that severe text.

And it must be remembered that the most purely practical science does take this view of mental evil; it does not seek to argue with it like a heresy, but simply to snap it like a spell. Neither modern science nor ancient religion believes in complete free thought. Theology rebukes certain thoughts by calling them blasphemous. Science rebukes certain thoughts by calling them morbid. For example, some religious societies discouraged men more or less from thinking about sex. The new scientific society definitely discourages men from thinking about death; it is a fact, but it is considered a morbid fact. And in dealing with those whose morbidity has a touch of mania, modern science cares far less for pure logic than a dancing Dervish. In these cases it is not enough that the unhappy man should desire truth; he must desire health. Nothing can save him but a blind hunger for normality, like that of a beast. A man cannot think himself out of mental evil; for it is actually the organ of thought that has become diseased, ungovernable, and, as it were, independent. He can only be saved by will or faith. The moment his mere reason moves, it moves in the old circular rut; he will go round and round his logical circle, just as a man in a third-class carriage on the Inner Circle will go round and round the Inner Circle unless he performs the voluntary, vigorous, and mystical act of getting out at Gower Street. Decision is the whole business here; a door must be shut for ever. Every remedy is a desperate remedy. Every cure is a miraculous cure. Curing a madman is not arguing with a philosopher; it is casting out a devil. And however quietly doctors and psychologists may go to work in the matter, their attitude is profoundly intolerant--as intolerant as Bloody Mary. Their attitude is really this: that the man must stop thinking, if he is to go on living. Their counsel is one of intellectual amputation. If thy head offend thee, cut it off; for it is better, not merely to enter the Kingdom of Heaven as a child, but to enter it as an imbecile, rather than with your whole intellect to be cast into hell--or into Hanwell.

Knowing that the lights of the eyes are like windows to our hearts, and that all corrupt desires enter us through the eyes, as if through a natural crevice, our Lord asks us to veil them from wandering about, in order to resist the spreading of their toxic illusions, so those illusions will not take ever firmer root in our hearts, having first budded in the eye.

To this torment of fire will be joined torment according to all the senses; joined to it will be the punishment of the worm and the deprivation of the vision of God, so that in these punishments there will be variety, and with variety severity, and with severity endlessness.

In every actual mortal sin there is a disordered aversion from the highest light and goodness, and an inordinate conversion to a changeable good, and a disorder of the will against the dictate of right reason: hence it is that all who actually sin and will be damned shall be punished with a threefold punishment: on account of their aversion, the deprivation of the vision of God; on account of their conversion, the punishment of material fire; on account of the conflict between will and reason, the punishment of the worm: so that thus afflicted by this multiplicity of punishments they may be tormented both variously and bitterly and eternally, and the smoke of their torments may ascend forever and ever.

If today one is cast out of the assembly of this church because of some enormity, in how much grief and tribulation will his soul be? If it causes unbearable pain to be thrown out of this church, where the one who is rejected can eat and drink and speak with others and has the hope of being called back, how much more pain will there be if, because of his sins, one is separated from that church which is in heaven, and eternally separated from the assembly of the angels and the company of all the saints? For such a person it will not be enough punishment for him to be cast away, but in addition he will be shut out into the night, to be consumed by an eternal fire. One whose impenitent behavior has warranted his being finally shut out of that heavenly Jerusalem will not only be deprived of divine fellowship, but will also suffer the flames of hell, "where there is weeping and gnashing of teeth," where there will be the wailing of lamentation without any remedy, where the worm does not die, and the fire is not extinguished;16 where death would be sought as an end to torment, and not found.

Nor, too, does anything which afflicts the senses here equal in torment the future life of sinners. Even if we denote some of those torments by terms familiar to us here, the difference is not slight. When you hear the word "fire," you have been taught to think of it differently from ordinary fire, since a new factor is added. For that fire is not quenched, while experience has devised many ways to quench the fire we know. And there is a great difference between fire which is quenched and that which cannot be put out. They are, therefore, different, and not the same. Then again, when a person hears the word "worm," the analogy must not be misapplied directly from the creature we know to the eternal. For the addition of the phrase "that does not die" suggests the thought that this worm is not simply the creature we know.

This is no trivial subject of inquiry that we propose, but rather it concerns things most urgent, and about which many inquire: namely, whether hell fire has any end. For that it has no end Christ indeed declared when he said, "Their fire shall not be quenched, and their worm shall not die." Yes, I know a chill comes over you on hearing these things. But what am I to do? For this is God's own command…. Ordained as we have been to the ministry of the word, we must cause our hearers discomfort when it is necessary for them to hear. We do this not arbitrarily but under command.

Christ has killed and buried your former transgressions, like worms. How then is it that you have bred others? For sins that harm the soul are more deadly than worms which harm the body. And they make a more offensive stench. Yet we do not even perceive their rankness, and so we sense no urgency to purge them out. So the drunkard fails to recognize how disgusting stale wine is, while one who is sober perceives the difference easily. So with sins: one who lives soberly sees easily the mire and the stain, but one who gives himself up to wickedness, like one made drowsy with drunkenness, does not even realize that he is ill. This is the worst aspect of evil, that it does not allow those who fall into it even to see the seriousness of their own diseased state, but as they lie in the mire, they think they are enjoying perfumes. So they do not have the slightest inclination to free themselves. And when full of worms they act like those who pride themselves in precious stones, exulting in them. For this reason they not only have no will to kill them, but they even nourish them, and multiply them in themselves, until they send them on to the worms of the age to come.

(Vict. Ant. e Cat. in Marc.) Then He introduces the witness of prophecy from the prophet Isaiah, saying, Where their worm dieth not, and the fire is not quenched. (Isa. 66:24) He says not this of a visible worm, but He calls conscience, a worm, gnawing the soul for not having done any good thing; for each of us shall be made his own accuser, by calling to mind what he has done in this mortal life, and so their worm remains for ever.

If thy hand or thy foot injure thee, cut it off, and cast it from thee; for it is better for thee to enter into life being halt or maimed, and not that thou shouldest have two hands or two feet, and fall into the hell of fire that burneth for ever; where their worm dieth not, and their fire is not quenched. And if thine eye seduce thee, pluck it out, and cast it from thee; for it is better for thee to enter the kingdom of God with one eye, than that thou shouldest have two eyes, and fall into the fire of Gehenna; where their worm dieth not, and their fire is not quenched. Every one shall be salted with fire, and every sacrifice shall be salted with salt.

And the worm and fire that torment sinners are the conscience of each person and the remembrance of the vile deeds committed in this life. This gnaws like a worm and burns like a fire.

For every one shall be salted with fire, and every sacrifice shall be salted with salt. For the stench of worms is usually born from the corruption of flesh and blood. Therefore, fresh meat is seasoned with salt so that, once the blood moisture is dried out, worms cannot breed. Thus, flesh and blood create worms, for carnal pleasure, which is not resisted by the seasoning of continence, generates eternal punishment for the luxurious. Whoever wishes to avoid this stench should strive to season both the body with the salt of continence and the mind with the seasoning of wisdom to restrain it from the stain of error and vice. It is remarkably said: "For every one shall be salted with fire." What is salted with salt wards off the decay of worms. But what is salted with fire, that is, seasoned with flames sprinkled with salt, not only drives away all contagion of worms but also consumes the very flesh that is so salted. The decrees of the divine law declare it to be usual in the matter of sacrifices that were burned on the altar, where in every sacrifice and offering it was commanded that salt be offered. Thus, salt signifies the sweetness of wisdom, and fire signifies the grace of the Holy Spirit. "For every one shall be salted with fire" because every chosen person ought to be cleansed from the corruption of carnal desire by spiritual wisdom, so that they may be made a fitting sacrifice for the divine altars. Thus it is fitting that, after saying "For every one shall be salted with fire," it added "And every sacrifice shall be salted with salt." For he truly exists as the sacrifice of the Lord who, by purifying his body and soul from vices through the love of the Holy Spirit, consecrates himself to God. Not only is such a sacrifice sprinkled with salt, but it is also consumed by fire when not only the contagion of sin is driven away, but even the pleasure of the present life, which is in the flesh, is taken away from the minds of the chosen, and they long with a focused mind for the conversation of future life. Was not the sacrifice salted with sacred fire who said, "But our citizenship is in heaven" (Phil. III)? From where also we expect the Savior, the Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory (Ibid.). For those who, with the most certain hope of future immortality, looked upon their frail body as already reformed in the likeness of the Lord's resurrection, lived as consecrated victims to God through spiritual fire even in the present, according to the word of the same apostle: "I beseech you, brothers, by the mercy of God, that you present your bodies as a living sacrifice, holy and pleasing to God" (Rom. XV). We can rightly understand what is said: "For every one shall be salted with fire. And every sacrifice shall be salted with salt" (Mark IX), that the altar of God is the heart of the chosen, and the sacrifices to be offered on this altar are the good works of the faithful. In every sacrifice, salt should be offered because no good work exists that does not salt wisdom, cleansing it of all corruption of vain praise, and other perverse or superfluous thoughts. For the care of continence punishes the enticements of the flesh. The fire that consumes sacrifices on the altar is certainly the one of which John said: "He will baptize you with the Holy Spirit and fire" (Ibid. III); through whom our good works are helped so they may either commence or be perfected, or surely the fire of tribulation through which the patience of the faithful is exercised so that it may have perfect work. Therefore, everyone shall be salted with fire, and the sacrifice shall be salted with salt (Ibid. IX), because every faithful person who wants to avoid the eternal worm of torment must be chastened either by the fire of spiritual grace or by the tribulations coming from outside, so they can become a worthy sacrifice to God. This passage relates to the preceding parts, where the command was given to cut off the scandalizing members: for this is also to be salted with fire, that is, to be exercised by temptations, to deny those close to us and loved ones for the love of Christ.

(ubi sup.) But because the Lord had three times made mention of the worm and the fire, that we might be able to avoid this torment, He subjoins, For every one shall be salted with fire. For the stink of worms always arises from the corruption of flesh and blood, and therefore fresh meat is seasoned with salt, that the moisture of the blood may be dried off, and so it may not breed worms. And if, indeed, that which is salted with salt, keeps off the putrefying worm, that which is salted with fire, that is, seasoned again with flames, on which salt is sprinkled, not only casts off worms, but also consumes the flesh itself. Flesh and blood therefore breed worms, that is, carnal pleasure, if unopposed by the seasoning of continence, produces everlasting punishment for the luxurious; the stink of which if any man would avoid, let him take care to chasten his body with the salt of continence, and his mind with the seasoning of wisdom, from the stain of error and vice. For salt means the sweetness of wisdom, and fire, the grace of the Holy Spirit. He says therefore, Every one shall be salted with fire, because all the elect ought to be purged by spiritual wisdom, from the corruption of carnal concupiscence. Or else, the fire is the fire of tribulation, by which the patience of the faithful is proved, that it may have its perfect work.

(ubi sup.) We may also understand the altar to be the heart of the elect, and the victims and sacrifices to be offered on the altar are good works. But in all sacrifices salt ought to be offered, for that is not a good work which is not purged by the salt of wisdom from all corruption of vain glory, and other evil and superfluous thoughts.

(Vict. Ant. e Cat. in Marc.) Similar to this is that which the Apostle says, And the fire shall try every man's work of what sort it is. (1 Cor. 3:13.) Afterwards he brings in a witness from Leviticus: which says, And every oblation of thy meat offering shall thou season with salt. (Lev. 2:13.)

(v. Vict. Ant. in Cat.) Or else it is meant, that every gift of our victim, which is accompanied by prayer and the assisting of our neighbour, is salted with that divine fire, of which it is said, I am come to send fire on earth. (Luke 12:49.)

The oblation of the Lord is the race of man, which is here salted by means of wisdom, whilst the corruption of blood, the nurse of rottenness, and the mother of worms, is being consumed, which there also shall he tried by the purgatorial firem.

"Everyone," He says, "shall be salted with fire," that is, shall be tested, as Paul also says that everything will be tested by fire (1 Cor. 3:13). "And every sacrifice shall be salted with salt"—these words Jesus cited from the book of Leviticus (Lev. 2:13). Therefore, we must salt our sacrifices with the salt of God, that is, offer sacrifices that are not sickly and weak, but strong and healthy.

For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them.

Good salt. But if the salt becomes insipid, with what will you season it? It is good to hear the word of God more frequently, to season the secrets of the heart with the salt of spiritual wisdom, indeed to become the salt of the earth with the apostles themselves, that is, to suffice for the minds of those still wise in earthly matters to be saturated. But if someone, once restored by the seasoning of truth, returns to apostasy, by what other teacher is he corrected, who rejected the sweetness of wisdom he himself tasted, either terrified by the world or enticed by its prosperity? To him aptly fits the saying of the wise man: Who will heal the enchanter struck by the serpent? Certainly, by this opinion, Judas Iscariot and his companions are not unreasonably believed to be specially designated, who, corrupted by greed, did not hesitate both to lose the rank of apostleship and to betray the Lord. Yet, because there are some who, while greater knowledge elevates them, are separated from the fellowship of others, and as if the more they know, the more they depart from the virtue of concord, it is rightly added:

Have salt in yourselves, and have peace among yourselves. For by salt indeed is designated the wisdom of the word. Therefore, he who strives to speak wisely should greatly fear lest his eloquence confound the unity of listeners. For salt without peace is not a gift of virtue, but an increase of damnation. For the better one knows, the worse he sins. And hence without excuse he will deserve punishment, who prudently, if he willed, could have avoided sin.

(ubi sup.) Or the good salt is the frequent hearing of God's word, and the seasoning the hidden parts of the heart with the salt of spiritual wisdom.

Glory be to God on high, Who mixed his salt in our minds, His leaven in our souls. His body became bread, To quicken our deadness.

But, when the ruler prepares himself for speaking, let him bear in mind with what studious caution he ought to speak, lest, if he be hurried inordinately into speaking, the hearts of hearers be smitten with the wound of error and, while he perchance desires to seem wise he unwisely sever the bond of unity. For on this account the Truth says, "Have salt in yourselves, and have peace one with another." Now by salt is denoted the word of wisdom. Let him, therefore, who strives to speak wisely fear greatly, lest by his eloquence the unity of his hearers be disturbed. Hence Paul says, "Not to be more wise than behaveth to be wise, but to be wise unto sobriety." Hence in the priest's vestment, according to Divine precept, to bells are added pomegranates. For what is signified by pomegranates but the unity of the faith? For, as within a pomegranate many seeds are protected by one outer rind, so the unity of the faith comprehends the innumerable peoples of holy Church, whom a diversity of merits retains within her. Lest then a ruler should be unadvisedly hurried into speaking, the Truth in person proclaims to His disciples this which we have already cited, "Have salt in yourselves, and have peace one with another." It is as though He should say in a figure through the dress of the priest: Join ye pomegranates to bells, that in all ye say ye may with cautious watchfulness keep the unity of the faith.

For we must continually weigh what is said to the holy apostles, and through the apostles to us: You are the salt of the earth. If therefore we are salt, we ought to season the minds of the faithful. You then, who are shepherds, consider that you are feeding God's animals. Concerning these animals indeed it is said to God through the Psalmist: Your animals shall dwell in it. And we often see that a block of salt is set before brute animals, so that they may lick that same block of salt and be improved. Therefore, like a block of salt among brute animals, so should the priest be among the people. For the priest must take care what he says to each person, how he admonishes each one, so that whoever is joined to the priest may be seasoned with the taste of eternal life, as if from the touch of salt. For we are not the salt of the earth if we do not season the hearts of our hearers. Indeed, he truly bestows this seasoning upon his neighbor who does not withhold the word of preaching.

If therefore the people are the food of God, the priests ought to have been the seasoning of the food. But because while we cease from the practice of prayer and holy instruction, the salt has become tasteless; it cannot season the food of God, and therefore it is not taken up by the Creator, because through our prevailing foolishness it is not seasoned at all.

(De cura past. iii. c. 22) Or this is said against those whom greater knowledge, while it raises above their neighbours, cuts off from the fellowship of others; thus the more their learning increases, the more they unlearn the virtue of concord.

(Ibid. ii. 4) He also who strives to speak with wisdom should be greatly afraid, lest by his eloquence the unity of his hearers be thrown into confusion, lest, while he would appear wise, he unwisely cut asunder the bonds of unity.

According to levitical law, every gift, unless it be seasoned with salt, is forbidden to be offered as an oblation to the Lord God. Now the whole spiritual meditation of the Scriptures is given to us as salt which stings in order to benefit. Without this disinfection, it is impossible for a soul, by means of reason, to be brought to the almighty.

(v. Vict. Ant. in Cat.) Concerning which it is added: Salt is good; that is, the fire of love. But if the salt have lost his saltness, that is, is deprived of itself, and that peculiar quality, by which it is called good, where with will ye season it? For there is salt, which has saltness, that is, which has the fulness of grace; and there is salt, which has no saltness, for that which is not peaceful is salt unseasoned.

(v. Vict. Ant. in Cat.) Or, according to Matthew, the disciples of Christ are the salt, which preserves the whole world, resisting the rottenness which proceeds from idolatry and sinful fornication. For it may also be meant, that each of us has salt, in as far as he contains in himself the graces of God. Wherefore also the Apostle joins together grace and salt, saying, Let your speech be always with grace, seasoned with salt. (Col. 4:6) For salt is the Lord Jesus Christ, Who was able to preserve the whole earth, and made many to be salt in the earth: and if any of these be corrupted, (for it is possible for even the good to be changed into corruption,) they are worthy to be cast out.

Or otherwise; That salt is saltless which loves the chief place, and dares not rebuke others. Wherefore there follows, Have salt in yourselves, and have peace one with another. That is, let the love of your neighbour temper the saltness of rebuke, and the salt of justice season the love of your neighbour.

By salt the Lord also means the apostles, and in general those who have a preserving and binding power. For just as salt preserves meat and does not allow worms to breed in it, so too the word of a teacher, if it is strong and astringent, restraining people from fleshly passions, does not give place in them to the sleepless worm. But if the teacher himself is without salt and does not have within himself a stimulating and binding power, with what shall he be salted, that is, corrected? Therefore, have salt in yourselves, that is, the strengthening and binding grace of the Spirit, so that you may be at peace with one another, being bound to your neighbor by the bond of love. This is what it means to have salt, and this is why the words were spoken: have peace with your neighbors. Of such people Solomon said: "My horses among the chariots of Pharaoh," and so forth.

But if it be without saltness, that is, if its virtue of drying up and preserving be gone, with what shall it be salted?

Or else, he who binds himself to his neighbour by the tie of love, has salt, and in this way peace with his neighbour.