5 Commemoration of Departed Righteous Monastics

Our Lord's discourse to the Jews began in connection with the man who was born blind and was restored to sight. Your Charity therefore ought to know and be advised that today's lesson is interwoven with that one. For when the Lord had said, "For judgment I am come into this world; that they who see not might see, and they who see might be made blind,"-which, on the occasion of its reading, we expounded according to our ability,-some of the Pharisees said, "Are we blind also?" To whom He replied. "If ye were blind, ye should have no sin: but now ye say, We see; [therefore] your sin remaineth." To these words He added what we have been hearing today when the lesson was read.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." For they declared that they were not blind; yet could they see only by being the sheep of Christ. Whence claimed they possession of the light, who were acting as thieves against the day? Because, then, of their vain and proud and incurable arrogance, did the Lord Jesus subjoin these words, wherein He has given us also salutary lessons, if we lay them to heart. For there are many who, according to a custom of this life, are called good people,-good men, good women, innocent, and observers as it were of what is commanded in the law; paying respect to their parents, abstaining from adultery, doing no murder, committing no theft, giving no false witness against any one, and observing all else that the law requires-yet are not Christians; and for the most part ask boastfully, like these men. "Are we blind also?" But just because all these things that they do, and know not to what end they should have reference, they do to no purpose.

Such, accordingly, for the most part seek to persuade men to live well, and yet not to be Christians. By another way they wish to climb up, to steal and to kill, not as the shepherd, to preserve and to save. And thus there have been certain philosophers, holding many subtle discussions about the virtues and the vices, dividing, defining, drawing out to their close the most acute processes of reasoning, filling books, brandishing their wisdom with rattling jaws; who would even dare to say to people, Follow us, keep to our sect, if you would live happily. But they had not entered by the door: they wished to destroy, to slay, and to murder.

For there are countless numbers who not only boast that they see, but would have it appear that they are enlightened by Christ; yet are they heretics. Have even they somehow entered by the gate? Surely not. Sabellius says, He who is the Son is Himself the Father; but if the Son, then is there no Father. He enters not by the door, who asserts that the Son is the Father. Arius says, The Father is one thing, the Son is another thing. He would say rightly if he said, Another person; but not another thing. For when he says, Another thing, he contradicts Him who says in his hearing, "I and my Father are One." Neither does he therefore enter by the door; for he preaches a Christ such as he fabricates for himself, not such as the truth declares Him.

Keep hold of this, that Christ's sheepfold is the Catholic Church. Whoever would enter the sheepfold, let him enter by the door, let him preach the true Christ. Not only let him preach the true Christ, but seek Christ's glory, not his own; for many, by seeking their own glory, have scattered Christ's sheep, instead of gathering them. For Christ the Lord is a low gateway: he who enters by this gateway must humble himself, that he may be able to enter with head unharmed. But he that humbleth not, but exalteth himself, wishes to climb over the wall; and he that climbeth over the wall, is exalted only to fall.

(Tr. xlv. 2. et sq.) Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord saith of them, Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, hut climbeth up some other way, the name is a thief and a robber. Let the Pagans then, the Jews, the Heretics, say, "We lead a good life;" if they enter not by the door, what availeth it? A good life only profiteth, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or wilfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. Whoso wisheth to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ's glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that doth not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill.

(de Verb. Dom. Serm. xlix) He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. Thou art bid to think less of thyself than thou art, but to know what thou art.

The Son of God shows himself as light and guide by the example of a good life. The Lord manifested above that he is a guide by the word of wisdom and by the miracle of power; here he manifests it by the example of a good life. For by the first two modes he directed as a teacher, but here in the third he directs as a pastor. In this chapter, therefore, the Lord intends to show himself as the true and good shepherd: and it is divided into two parts: because first the Lord demonstrates the good shepherd in a proverb and parable; second, he expounds the proverb and applies it to himself, so that through this he may show himself the true shepherd, at the passage: "Jesus therefore said to them again."

The first part demonstrates the good shepherd in a parable. He therefore describes the good shepherd in the proverb in this order: for first he determines the entrance of the good and true shepherd; second, the sign; third, the office of the good shepherd; fourth, he says that this proverb was hidden from the Jews.

He determines the entrance of the good and true shepherd by comparison with its opposite, because "opposites placed next to each other shine forth more clearly"; and the entrance of the shepherd is through the door, but that of the thief through another place. Therefore he says: "Amen, amen, I say to you" — the Lord continues his discourse, speaking to the Pharisees — "He who does not enter through the door into the sheepfold," that is, into the Church of God, in which the Lord's flock is contained, "but climbs up from elsewhere," as one proud and ambitious; "he is a thief and a robber: a thief," because he claims what belongs to another as his own; "a robber," because he destroys and kills the goods of another. Concerning this ascent of the bad shepherd, Jerome says: "We rejoice at the ascent; let us fear the descent: the joy of having held the heights is not so great as the sorrow of having fallen from the heights." Thus ascended that prince of robbers and the ambitious, of whom it is said in Isaiah fourteen: "I will ascend into heaven; I will exalt my throne above the stars of heaven." He who thus enters in a disordered manner is a thief and not a shepherd.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

I cannot help admiring in every particular that divine utterance: "Verily, verily, I say unto you, He that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth." Then the Lord says in explanation, "I am the door of the sheep." Men must then be saved by learning the truth through Christ, even if they attain philosophy.

Those, then, who follow impious words and dictate them to others, inasmuch as they pervert the divine words instead of using them rightly, neither enter into the kingdom of heaven themselves, nor do they permit those whom they have deluded to attain the truth. They do not have the key for the entrance but a false key. Using this counterfeit key, they do not enter in as we enter in, that is, through the tradition of the Lord by drawing aside the curtain. Instead they burst through the side door and dig clandestinely through the wall of the church. They step over the truth and constitute themselves the Mystagogues of the soul of the impious.

Very probably it may seem to those who listen carelessly that the language of the parable before us is not introduced very appositely: because after a discussion on blindness and recovery of sight, we straightway come upon statements about sheep, and a fold, and a door. But he in whom dwells a wise mind, which hastens more diligently to compare the ideas, will perceive here also that the argument proceeds so to speak straight forward, and swerves not at all from what is right and fitting. And here I will once more repeat what I have said many times before. It was the custom of the Saviour Christ, when any came unto Him, to reply not merely to the words which they expressed through their voice, but to speak with reference to their inward thoughts also, since He sees both heart and reins; for to Him all things are naked and laid open, and there is no creature that is not manifest in His sight. Wherefore also He saith to one of the saints: Who is this that hideth counsel from Me, and hath words in his heart, and thinketh to conceal them from Me? When therefore the unholy company of Pharisees craftily asked, as we said just now, if they were blind also, in order that if he said truly what they were, namely blind, he might again be accused as one who reviled the magistrates and spoke evil of those whose lot it was to rule the people, (for they prided themselves inordinately upon this); Our Lord Jesus Christ, fighting in this case again with their inward thought, necessarily and profitably introduces the parable, implying (somewhat obscurely and as it were in riddles) that on account of their arrogant selfishness they would not be firmly maintained in the leadership, and that the dignity would not be confirmed to such as insulted in their pride God the Giver of it; and teaching that this dignity would only belong to those who should be called by Him to the leadership of the people. Therefore He says that Himself is the Door introducing of His own will to the leadership of His rational flocks the man who is prudent and God-loving. But him who thinks himself able to take by violence and tyranny the honour that is not given to him, He calls a thief and a robber, climbing up some other way. Such were some concerning whom He speaks perhaps by one of the Prophets; They reigned as kings, and not by Me; they ruled, and not by My Spirit. And He intimates by the words before us, that if they would take pleasure in being rulers of the people they must believe and must receive through Him the Divine call to undertake this dignity, in order that they might have their rule unshaken and well established; which of course was the case with the holy Apostles, and with the Teachers of the holy Churches after them; to whom also the porter openeth. That is, either the Angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else the Saviour Himself, Who is at the same time both the Door and the Lord of the Door. At all events, He very well asserts that the flock of sheep rightly obey and yield to the voice of the shepherd, but very quickly turn away from the voice of strangers; so that thou mayest understand a true matter by extending the application of the argument to something more general. For in the churches we teach by bringing forward our doctrines from the inspired Scripture, and setting forth the Evangelic and Apostolic Word as a sort of spiritual nourishment. And they who believe in Christ and are conspicuous for unperverted faith, are obedient listeners to such teaching; but they turn away from the voices of falsifiers, and avoid them as a deadly evil. But then, some one will say, what is herein intimated to the Pharisees? Gathering it up into a short and summary explanation I will tell thee this again. He shows Himself therefore as Lord of the fold, and Door and Porter, that they may accurately learn that they will not have their position of leadership confirmed to them, unless they come to it through Him and thus possess the God-given honour. And by adding that the sheep obey their own shepherds, but run away from strangers, He again skilfully hints that the Pharisees would never be leaders of those that should become believers in Him, but that His sheep would refuse their instruction and attach themselves to the shepherds appointed by Him.

And not without a cause hath the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, "Are we blind also?" but to remind thee that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He showeth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,

"Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."

Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, "not by the door." Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures "a door," for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is "into the fold"? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but "climbeth up some other way," that is, who cutteth out for himself another and an unusual way, "the same is a thief." Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, "Search the Scriptures" (c. v. 39); and brought forward Moses, and called him and all the Prophets witnesses, for "all," saith He, "who hear the Prophets shall come to Me"; and, "Had ye believed Moses, ye would have believed Me." But here He hath put the same thing metaphorically. And by saying, "climbeth up some other way," He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law (Matt. xv. 9); with which He reproached them, and said, "None of you doeth the Law." (c. vii. 19.) Well did He say, "climbeth up," not "entereth in," since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber? now observe the character of the shepherd. What then is it?

"He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. And when he hath brought them out, he goeth before them."

He hath set down the marks of the shepherd, and of the evil doer; let us now see how He hath fitted to them what followeth. "To him," He saith, "the doorkeeper openeth"; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. "Whose voice the sheep hear, and he calleth his own by name." Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, "Which of the rulers hath believed on him?" (c. vii. 48.) He showeth that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a shepherd's part is to enter through the usual door, and if He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He saith that He is "the door," we must not again be disturbed, for He also calleth Himself "Shepherd," and "Sheep," and in different ways proclaimeth His dispensations. Thus, when He bringeth us to the Father, He calleth Himself "a Door," when He taketh care of us, "a Shepherd"; and it is that thou mayest not suppose, that to bring us to the Father is His only office, that He calleth Himself a Shepherd. "And the sheep hear his voice, and he calleth his own sheep, and leadeth them out, and goeth before them." Shepherds indeed do the contrary, for they follow after them; but He to show that He will lead all men to the truth, doeth differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but "in the midst of wolves." (Matt. x. 16.) For far more wonderful is this manner of keeping sheep than ours. He seemeth to me also to allude to the blind man, for him too, having "called," He "led out" from the midst of the Jews, and the man heard "His voice," and "knew" it.

"And a stranger will they not follow, for they know not the voice of strangers."

Certainly here He speaketh of Theudas and Judas, (for "all, as many as believed on them, were scattered" [Acts v. 36], It saith,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separateth Himself from them. And the first difference He setteth down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. They did all as rebels, and to cause revolts, but He placed Himself so far from such suspicion, that when they would have made Him a king, He fled; and when they asked, "Is it lawful to give tribute unto Caesar?" He bade them pay it, and Himself gave the two drachm piece. (Matt. xvii. 27.) Besides this, He indeed came for the saving of the sheep, "That they might have life, and that they might have more abundantly" (ver. 10), but the others deprived them even of this present life. They betrayed those who were entrusted to them and fled, but He withstood so nobly as even to give up His life. They unwillingly, and by compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.

(Hom. lix. 2) Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. e. some self-chosen1, some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.

Each year, when spring with its breezes begins to usher in the birth of so many sheep and to deposit the numerous young of the fruitful flock about the fields, the meadows and the paths, a good shepherd puts aside his songs and leisure. He anxiously searches for the tender little sheep, picks them up and gathers them together. Happy to carry them, he places them about his neck, on his shoulders and in his arms. He wants them to be safe as he carries or leads them to the protecting sheepfolds.That is the case with ourselves, too. When we see our ecclesiastical flock gaining rich increase under the favoring smile of the spring of Lent, we put aside the resonant tones of our treatise and the customary fare of our discourse. Concerned about our very heavy labor, we give all our concern to gathering and carrying in the heavenly [lambs].

Our current circumstance is a lot like the sheepfold: the thief comes from wherever it is possible for him to hide. His desire is to steal. But the shepherd who has authority to use the entrance leads the sheep out to pasture, and they follow him, knowing their own shepherd, while they avoid the others whose voice they do not know.

The Lord, with the words that you are truly blind in soul through the ailment of unbelief, rebuked the Pharisees for their unbelief. So that they could not say, "We turn away from You not out of our blindness, but to avoid deception," He delivers a lengthy discourse on this matter. What kind exactly? He sets forth the marks of both the true shepherd and the wolf—the destroyer—and thus shows concerning Himself that He is good, appealing to His works as testimony. First He sets forth the distinctive characteristics of the destroyer. "He," He says, "does not enter by the door, that is, by the Scriptures, for he is not witnessed to by either the Scriptures or the prophets." The Scriptures are truly the door, for through them we draw near to God. They do not allow wolves to enter, for they cut off heretics, placing us in safety and imparting to us knowledge about everything we might wish to know. So then, a thief is one who does not enter through the Scriptures "into the sheepfold" to care for the sheep, but climbs up "some other way," that is, carves out for himself another and unusual path, such as Theudas and Judas. They, before the coming of Christ, deceived the people, destroyed them, and perished themselves (Acts 5:36–37). Such also will be the abominable antichrist. For their testimony is not from the Scriptures. He also hints at the scribes, who did not fulfill a single word of the commandments of the law, yet taught the commandments and traditions of men. He fittingly said "climbs up." This refers to the thief, who jumps over the fence and does everything at great risk. These are the signs of a robber.

After our Lord showed that his teaching had power to enlighten, he here shows that he has power to give life. First, he shows this by word; secondly, by a miracle (chap 11). Concerning the first he does three things. First, he shows that he has life-giving power; secondly, his manner of giving life (v 11); thirdly, he explains his power to give life (v 19). The first part is divided into three parts. First, our Lord relates a parable; secondly, the Evangelist mentions the necessity for explaining it (v 6); thirdly, our Lord explains the parable (v 7).

He relates the parable to them, saying, Truly, truly, I say to you. It concerns two things, a thief and the shepherd of the sheep. Thus he does three things. First, he mentions the mark of a thief and robber; secondly, a characteristic of the shepherd (v 2); thirdly, the effect each of these has (v 4).

To understand this parable we must consider who the sheep are, namely, that they are the faithful of Christ and those in the grace of God: "We are the people of his pasture, and the sheep of his hand" (Ps 95:7); "You, the people, are the sheep of my pasture" (Ez 34:31). And so the sheepfold is the multitude of the faithful: "I will surely gather all of you, O Jacob, I will gather the remnant of Israel; I will set them together like sheep in a fold" (Mic 2:12). The door of the sheepfold is explained in different ways by Chrysostom and by Augustine.

According to Chrysostom, Christ calls Sacred Scripture the door, according to "Pray for us also that God may open to us a door for the word" (Col 4:3). Sacred Scripture is called a door, as Chrysostom says, first of all, because through it we have access to the knowledge of God: "which he promised beforehand through his prophets in the holy scriptures" (Rom 1:2). Secondly, for just as the door guards the sheep, so Sacred Scripture preserves the life of the faithful: "You search the scriptures, because you think that in them you have eternal life" (5:39). Thirdly, because the door keeps the wolf from entering; so Sacred Scripture keeps heretics from harming the faithful: "Every scripture inspired by God is also profitable for teaching, for reproof, for correction" (2 Tim 3:16). So, the one who does not enter by the door is the one who does not enter by Sacred Scripture to teach the people. Our Lord says of such: "In vain do they worship me, teaching as doctrines the precepts of men" (Matt 15:9); "You have made void the word of God" (Matt 15:6). This, then, is the mark of the thief: he does not enter by the door, but in some other way.

He adds that the thief climbs, and this is appropriate to this parable because thieves climb the walls, instead of entering by the door, and drop into the sheepfold. It also corresponds to the truth, because the reason why some teach what conflicts with Sacred Scripture is due to pride: "If any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit, he knows nothing" (1 Tim 6:3). Referring to this he says that such a person climbs, that is, through pride. The one who climbs in by another way, that man is a thief, because he snatches what is not his, and a robber, because he kills what he snatches: "If thieves came to you, if plunderers by night - how you have been destroyed" (Obad v 5).

According to this explanation, the relation with what preceded is made in this way: Since our Lord had said, "If you were blind, you would have no guilt," the Jews might have answered: "We do not believe you, but this is not due to our blindness. It is because of your own error that we have turned away from you." And so our Lord rejects this, and wishes to show that he is not in error because he enters by the door, by Sacred Scripture, that is, he teaches what is contained in Sacred Scripture.

Against this interpretation is the fact that when our Lord explains this further on, he says, I am the door. So it seems that we should understand the door to be Christ. In answer to this, Chrysostom says that in this parable our Lord refers to himself both as the door and the shepherd; but this is from different points of view, because a door and a shepherd are different. Now aside from Christ nothing is more fittingly called a door than Sacred Scripture, for the reasons given above. Therefore, Sacred Scripture is fittingly called a door.

According to Augustine, the door is Christ, because one enters through him: "After this I looked, and lo, in heaven an open door!" (Rev 4:1). Therefore, any one who enters the sheepfold should enter by the door, that is, by Christ, and not by another way.

Note that both the sheep and their shepherd enter into the sheepfold: the sheep in order to be secure there, and the shepherd in order to guard the sheep. And so, if you wish to enter as a sheep to be kept safe there, or as a shepherd to keep the people safe, you must enter the sheepfold through Christ. You must not enter by any other way, as did the philosophers who treated the principle virtues, and the Pharisees who established the ceremonial traditions. These are neither sheep nor shepherds because, as our Lord says, he who does not enter the sheepfold by the door, i.e., does not enter by Christ, but climbs in by another way, that man is a thief and a robber, because he destroys both himself and others. For Christ and no one else is the door into the sheepfold, that is, the multitude of the faithful: "We have peace with God through our Lord Jesus Christ" (Rom 5:1); "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

According to this exposition, the connection with what went before is made in this way: Because they said that they could see without Christ - "now that you say, 'We see'" - our Lord shows that this is not true, because they do not enter by the door. Thus he says, Truly, truly, I say to you.

It should be noted that just as one who does not enter by the door as a sheep cannot be kept safe, so one who enters as a shepherd cannot guard the sheep unless he enters by the door, namely, by Christ. This is the door through which the true shepherds have entered: "And one does not take the honor upon himself, but he is called by God, just as Aaron was" (Heb 5:4). Evil shepherds do not enter by the door, but by ambition and secular power and simony; and these are thieves and robbers: "They set up princes, but without my knowledge," that is, without my approval (Hos 8:5). Further, he says such a person climbs in by another way, because the door, namely, Christ, since it is small through humility - "Learn from me; for I am gentle and lowly in heart" (Matt 11:29) - can be entered only by those who imitate the humility of Christ. Therefore, those who do not enter by the door but climb in by another way are the proud. They do not imitate him who, although he was God, became man; and they do not recognize his lowering of himself.

Who is he who enters by the door? It is he who enters in by Christ. Who is he? He is the one who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know that if God became man for us, [a] man should not think himself God but man [humankind]. He who being man wishes to appear God does not imitate him who, being God, became man. You are not asked to think less of yourself than you are but to know what you are.

"But he who enters through the door is the shepherd of the sheep:" he enters through the door who enters through truth. Concerning this entrance, First Thessalonians two: "You yourselves know, brethren, our entrance to you"; and it is added there: "For neither at any time were we found using words of flattery, as you know, nor seeking an occasion of avarice, nor seeking glory from men."

(Hom. lix. 2) You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.

The shepherd of the sheep is the one who is worthily endowed with the gift of teaching. He is the one who uses the lawful entrance, that is, who lives with all his heart according to the doctrine of the law and so enters into the sheepfold, as is only right. Then he leads all the others, like sheep, to the pastures of doctrine by showing them the food of the Word with which they must nourish themselves first and continually afterwards. He also leads them by showing them the power of the Word, how Scripture must be understood and from which doctrine they must abstain—doctrine that others may deceitfully propose to them for the slaughter of the sheep.… The thief and bandit is the exact opposite. He neither uses the lawful entrance, nor does he show respect for the precepts of the law. This is how he teaches the people given to him. In vain he tries to take hold of the entrance and of the dignity of the teacher, even though he does nothing that is required for such an honor. He is inconsiderate and does everything without regard to how it may harm the sheep. Indeed how can he be useful to others when he does not exercise himself in the precepts of the law? Take a look if you want, our Lord says, and discern between me and you as to who uses the lawful entrance. See who diligently follows the precepts of the law. See to whom Moses, the gatekeeper of the sheepfold, opens the gate and whom he praises for finishing his work. See whose works themselves testify to his worthiness to be called the Shepherd.

Here are the signs of the Shepherd. The Shepherd enters through the Scriptures. The Pharisees often called the Lord a deceiver and proved this by their own unbelief, saying, "Have any of the rulers believed in Him?" (John 7:48). Therefore the Lord shows that it is not He who should be considered a destroyer because they do not believe, but rather they should be excluded from the number of the sheep. "I," He says, "enter by the door." Clearly, I am truly the Shepherd. You did not follow Me and thereby showed about yourselves that you are not sheep.

Now he considers the shepherd. First, he mentions the mark of the shepherd; secondly, he shows through signs that he is the shepherd (v 3).

The mark of the true shepherd is to enter by the door, that is, by the testimony of Sacred Scripture. Thus Christ said: "Everything written about me in the Law of Moses and the prophets and the psalms must be fulfilled" (Lk 24:44). He is called a shepherd: "I am not troubled when I follow you as my shepherd" (Jer 17:16); "He rebukes and trains and teaches them, and turns them back, as a shepherd his flock" (Sir 18:13).

But if the door is Christ, as Augustine explains it, then in entering by the door, he enters by himself. And this is special to Christ: for no one can enter the door, i.e., to beatitude, except by the truth, because beatitude is nothing else than joy in the truth. But Christ, as God, is the truth; therefore, as man, he enters by himself, that is, by the truth, which he is as God. We, however, are not the truth, but children of the light, by participating in the true and uncreated light. Consequently, we have to enter by the truth which is Christ: "Sanctify them in the truth" (17:17); "If any one enters by me, he will be saved" (10:9). If one wishes to enter even as a shepherd, he must enter by the door, that is, Christ, according to his truth, will and consent. Thus we read in Ezekiel (24:23): "And I will set up over them one shepherd, my servant David, and he shall feed them." This is like saying: They must be given by me, and not by others or themselves.

To Him the porter openeth.

(Tr. xlvi. 2) Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i. e. reveals Himself. If thou seek another person for porter, take the Holy Spirit, of whom our Lord below saith, He will guide you into all truth. (c. 16:13) The door is Christ, the Truth; who openeth the door, but He that will guide you into all Truth? Whomsoever thou understand here, beware that thou esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.

(Tr. xlv. 12) He knew the names of the predestinated; as He saith to His disciples, Rejoice that your names are written in heaven. (Luke 19:14) And leadeth them out.

(Tr. xlv. 14) And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step?

(Tr. xlv. c. 14) And who is this that goeth before the sheep, but He who being raised from the dead, dieth no more; (Rom. 6:9) and who said, Father, I will also that they, whom Thou hast given Me, be with Me where I am? (Infra 17:24)

"To him the doorkeeper opens." Here the sign of the true pastor is touched upon, in this, that he is recognized by the doorkeeper and the flock. Therefore he says: "To him the doorkeeper opens," knowing him to be the pastor. This doorkeeper is Christ, who holds the key: whence Isaiah twenty-two: "I will place the key of the house of David upon his shoulder: and he shall open, and none shall shut; and he shall shut, and none shall open." "And the sheep hear his voice," because they willingly obey the good pastor; Hebrews, last chapter: "Obey your leaders and submit to them: for they watch over you, as those who must render an account for your souls."

"And he calls his own sheep by name." Here the good pastor's office is touched upon, which is threefold: to call, to lead out, and to direct: he calls by name through knowing; he leads out to pastures through instructing; but he goes before them through providing good example. This belongs to Christ the pastor through excellence, to others through imitation. Whence first he says: "And he calls his own sheep by name," namely Christ; Second Timothy two: "The Lord knows those who are his," and concerning imitation of him: Proverbs twelve: "The just man knows the souls of his beasts." "And he leads them out," to pastures, namely Christ: Ezekiel thirty-four: "I will lead them out from the peoples and gather them from the lands and bring them into their own land," which was flowing with milk. So also the imitator of Christ, as Moses and Aaron; the Psalm: "You led your people like sheep by the hand of Moses and Aaron."

The gatekeeper is either the angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else [the gatekeeper is] the Savior himself, who is at the same time both the Door and the Lord of the door.

These I call by name … and they follow me, for I herd them up beside the waters of rest. They follow every shepherd whose voice they love to hear.… But they will not follow a stranger. Instead, they will flee from him because they have a habit of distinguishing the voice of their own from that of strangers.

(Hom. xlix. 2) The porter perhaps is Moses; for to him the oracles of God were committed.

(Hom. lix. 3. c. 7, 48.) As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believeth on Him?) He shows here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock. And He calleth His own sheep by name.

(Hom. lix. 2) He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

My child, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need to do so often, otherwise we might say or think something too rashly about them. And applying yourself in this way to the study of the things of God, with faithful preconceptions that are well pleasing to God, knock at its locked door, and it will be opened to you by the gatekeeper, of whom Jesus says, "To him the gatekeeper opens." And applying yourself in this way to the divine study, seek the meaning of the holy Scriptures that so many have missed, but do so in the right way and with unwavering trust in God. Do not be satisfied with knocking and seeking; for prayer is, of all things, indispensable to the knowledge of the things of God. This is what the Savior encourages us to do, saying not only, "Knock, and it shall be opened to you; and seek, and you shall find," but also, "Ask, and it shall be given to you."

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

"The doorkeeper opens to Him." By the doorkeeper, understand perhaps Moses as well, for to him were entrusted the words of God. Moses opened the door to the Lord, without doubt, by speaking about Him. The Lord Himself said: "If you believed Moses, you would believe Me also" (John 5:46). Or the doorkeeper is the Holy Spirit. Since the Scriptures, understood through the illumination of the Holy Spirit, point us to Christ, it is rightly said that the Holy Spirit is the doorkeeper. By Him, as the Spirit of wisdom and knowledge, the Scriptures are opened, through which the Lord enters into His care for us and through which He is shown to be the Shepherd. And the sheep listen to the voice of the Shepherd.

Or, the Holy Spirit is the porter, by whom the Scriptures are unlocked, and reveal the truth to us.

Now he mentions the signs of a good shepherd; and there are three. The first relates to the gatekeeper, and is that the good shepherd is let in by him. As to this he says, to him the gatekeeper opens. This gatekeeper, according to Chrysostom, is the one who opens the way to a knowledge of Sacred Scripture. The first one to do this was Moses, who first received and established Sacred Scripture. And Moses opened to Christ, because as was said above: "If you believed Moses, you would believe me, for he wrote of me" (5:46).

Or, according to Augustine, the gatekeeper is Christ himself, because he brings us himself. He says, "He opens himself who reveals himself, and we enter only by his grace." "For by grace you have been saved" (Eph 2:8). It does not matter if Christ, who is the door, is also the gatekeeper; for certain things are compatible in spiritual matters that cannot occur in physical reality. Now there seems to be a greater difference between a shepherd and a door than between a door and a gatekeeper. Therefore, since Christ can be called both a shepherd and a door, as was said, much more so can he be called a door and a gatekeeper. But if you prefer that someone other than Moses or Christ be the gatekeeper, then consider the Holy Spirit the gatekeeper, as Augustine says. For it is the office of a gatekeeper to open the door, and it says below of the Holy Spirit that "He will guide you into all the truth" (16:13). And Christ is the door insofar as he is the Truth.

The second sign relates to the sheep, and it is that they obey the shepherd. This is what he says, the sheep hear his voice. This is reasonable if the resemblance to a natural shepherd is considered: because just as sheep recognize the voice of their shepherd due to familiar experience, so righteous believers hear the voice of Christ: "O that today you would harken to his voice" (Ps 95:7).

But what of the fact that many who are Christ's sheep did not hear his voice, as Paul; or that some who were not his sheep did hear it, as Judas? One might reply that Judas was Christ's sheep for that time as to his present righteousness. And Paul, when he did not hear the voice of Christ, was not a sheep but a wolf; but when the voice of Christ came it changed the wolf into a sheep. This reply could be accepted if it were not contrary to a statement in Ezekiel (34:4): "The crippled you have not bound up, the strayed you have not brought back." It seems from this that even when they were crippled and strayed they were sheep. Therefore, one must say that here our Lord is speaking of his sheep not only according to their present righteousness but even according to their eternal predestination. For there is a certain voice of Christ that only the predestined can hear, i.e., "He who endures to the end" (Matt 10:22).

Again, he says, the sheep hear his voice, because they might offer as an excuse for their unbelief the fact that not only they, but none of the leaders believed in him. So he says in answer to this, the sheep hear his voice, as if saying: They do not believe because they are not my sheep.

The third sign is taken from the actions of the shepherd. Here he mentions four actions of a good shepherd: the first being that he knows his sheep. He says, he calls his own sheep by name, which shows his knowledge of and familiarity with his sheep, for we call by name those whom we know familiarly: "I know you by name" (Ex 33:17). This is part of the office of a shepherd according to: "Be diligent to know the countenance of your flock" (Prv 27:23). This applies to Christ according to his present knowledge, but even more so considering eternal predestination, by which he knew them by name from eternity: "He determined the number of the stars, he gives to all of them their names" (Ps 147:4); "The Lord knows those who are his" (2 Tim 2:19).

The second action of a good shepherd is that he leads them out, i.e., he separates them from the society of those who are evil: "He brought them out of darkness and gloom" (Ps 107:14).

And the sheep follow Him, for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.

(Tr. xlv. 10. ct seq.) But here is a difficulty. Sometimes they who are not sheep hear Christ's voice; for Judas heard, who was a wolf. And sometimes the sheep hear Him not; for they who crucified Christ heard not; yet some of them were His sheep. You will say, While they did not hear, they were not sheep; the voice, when they heard it, changed them from wolves to sheep. Still I am disturbed by the Lord's rebuke to the shepherds in Ezekiel, Neither have ye brought again that which strayed. (Ezek. 34:4) He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger. What I say then is this; The Lord knoweth them that are His. (2 Tim. 2:19) He knoweth the foreknown, he knoweth the predestinated. They are the sheep: for a time they know not themselves, but the Shepherd knows them; for many sheep are without the fold, many wolves within. He speaks then of the predestinated. And now the difficulty is solved. The sheep do hear the Shepherd's voice, and they only. When is that? It is when that voice saith, He that endureth to the end shall be saved. (Mat. 10:32) This speech His own hear, the alien hear not.

"And when he has sent forth his own sheep, he goes before them," he leads the way by showing good example, as Christ; Micah two: "He ascends, opening the way before them." Whence he said below in the thirteenth chapter: "I have given you an example, that just as I have done to you, so you also should do." So also the imitator of Christ: whence First Corinthians eleven: "Be imitators of me, just as I also am of Christ." But few are such: whence Isaiah twenty-four: "As the people, so shall be the priest." This threefold office of the good pastor has a great effect upon the sheep, which is the direction of the sheep through imitation: on account of which he says: "The sheep follow him," namely the true pastor. The sheep are simple and humble, of whom Hugh says: "The humility of a sheep is that you do not desire to be in charge and that you love to be subject. Many, fleeing labor, wish to be in charge and disdain to be subject: these are not sheep, because they do not follow." Therefore the sheep follow, because "they know his voice," namely that it is a voice of consolation, according to that passage of Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you." The good pastor calls to refreshment.

And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.

(Hom. lix. 2) Shepherds always go behind their sheep; but He, on the contrary, goes before, to show that He would lead all to the truth.

From where then does He lead out His own sheep? From the midst of the unbelievers, just as, for example, He led the blind man out from the midst of the Jews, who both heard Him and recognized Him. And He goes before the sheep, although with bodily shepherds it is the opposite, for they walk behind the sheep. By this He shows that He will lead all to the truth. And He sends the disciples "as sheep into the midst of wolves" (Matt. 10:16). Thus, truly, the pastoral ministry of Christ is extraordinary.

The third action of a good shepherd is that having separated them from evil and having brought them into the sheepfold, he has brought out all his own, from the sheepfold. He does this, first, for the salvation of others: "I will send survivors to the nations" (Is 66:19); "Behold, I send you as sheep in the midst of wolves" (Matt 10:16), so that they can make sheep out of the wolves. Secondly, they are to show the direction and way to eternal life: "To guide our feet into the way of peace" (Lk 1:79).

Fourthly, the good shepherd goes before his sheep by the example of a good life; so he says, he goes before them, although this is not what the literal shepherd does, for he follows, as in "I took him from following the ewes" (Ps 78:70). But the good shepherd goes before them by example, "not as domineering over those in your charge but being examples to the flock" (1 Pet 5:3). And Christ does go before them: for he was the first to die for the teaching of the truth - "If any man would come after me, let him deny himself and take up his cross and follow me" (Matt 16:24); and he went before all into everlasting life - "He who opens the breach will go up before them" (Mic 2:13).

Now he considers the effect that both the thief and the shepherd have upon the sheep. First, he mentions the effect of the good shepherd; secondly, the effect of the wolf and the thief (v 5).

He says, first, that the sheep follow him who goes before them. This is easy to see, because subjects follow in the steps of their leaders, as is stated: "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21); "My foot has held fast to his steps" (Job 23:11). The sheep follow for they know his voice, i.e., they know it and take delight in it: "Let me hear your voice, for your voice is sweet" (Song 2:14).

"But they do not follow a stranger, but flee from him," that is, an evil shepherd or a wolf, because they do not know the voice of strangers, that is, they do not approve of it. These strangers are false christs and false prophets and false apostles, of whom it is said in Second Corinthians eleven, that "they are deceitful workers, disguising themselves as apostles of Christ." These they do not follow: for they have been warned by their own shepherd; Matthew seven: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves."

(Hom. xlix. 3) The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.

"A stranger they will not follow," because they do not know the voice of a stranger. And here, without a doubt, He hints at Theudas and Judas, whom the sheep did not follow, for few were deceived, and even those, after their death, fell away. But Christ, both during His life, and especially after His death, "the whole world went after Him" (John 12:19). He also hints at the antichrist, for he too will deceive only a few, and after his destruction will have no followers. The words "they do not go" show that after the death of the deceivers, no one will heed or follow them. So then, the Scriptures are the door. Through this door the Lord leads the sheep out to pasture. And what is the pasture? The future enjoyment and repose into which the Lord leads us. If in other places He also calls Himself the door, one should not marvel at this. For when He wishes to depict His care for us, He calls Himself the shepherd, and when He wishes to show that He leads us to the Father, then He calls Himself the door, just as He Himself in different senses is both Sheep and Shepherd. Furthermore, by the door are understood the words of the divine Scriptures; and the Lord Himself is and is called the Word; consequently, He may also be called the Door.

He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies.

The effect that the thief has is that the sheep do not follow him for very long, but only for a time; so he says, a stranger they will not follow, i.e., they do not follow a false and heretical teacher: "The children who are strangers have lied to me" (Ps 17:46). Thus Paul did not follow false teachers for long. But they will flee from him, because "Bad company ruins good morals" (1 Cor 15:33). They flee for they do not know, that is, do not approve of, the voice of strangers, meaning their teaching, which spreads stealthily like a cancer.

Return then with me to what I was saying, in case it is so to be understood that we may both escape from the question. For I see how I, according to the catholic faith, may escape without tripping or stumbling; whilst thou, on the other hand, shut in on every side, art seeking a way of escape. See by what way thou hast entered. Perhaps thou hast not understood this that I said, See by what way thou hast entered: hear Himself saying, "I am the door." Not without cause, then, art thou seeking how thou mayest get out; and this only thou findest, that thou hast not entered by the door, but fell in over the wall. Therefore raise thyself up from thy fall how thou canst, and enter by the door, that thou mayest go in without stumbling, and go out without straying. Come by Christ, not bringing forward of thy own heart what thou mayest say; but what He shows, that speak.

(ut sup.) Our Lord feedeth by plain words, exerciseth by obscure. For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He saith is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yea, and, if he continue to knock, it shall be opened unto him. The latter shall hear the words in Isaiah, If ye will not believe, surely ye shall not be established. (Isa. 7:9)

(Tr. xlv. 8) Lo, the very door which He had shut up, He openeth; He is the Door: let us enter, and let us enter with joy.

The second part expounds the parable and applies it to Christ.

"Jesus therefore said to them again." This is the second part of the chapter, in which the Lord explains the proverb set forth by applying it to himself, showing himself to be the true shepherd with respect to those three things which were stated above in the proverb: first, with respect to the true shepherd's entrance; second, with respect to the true shepherd's affection, at the passage: "I am the good shepherd"; third, with respect to the shepherd's sign, at the passage: "The feast of the Dedication took place."

First, therefore, he shows himself to be the true shepherd with respect to his entrance, in this order: first, that no one enters rightly except through him; second, that whoever enters through him enters rightly; third, that he himself is not only the way of entering, but also enters rightly himself.

He shows, therefore, first that no one enters rightly into the sheepfold except through him; on account of which he says: "Amen, amen I say to you: I am the door of the sheep; I" distinctively, and no other, because there is no entrance except through me.

It is asked here concerning this, that the Lord compares himself here to a door, because above he compared himself to a doorkeeper: how is the same one the door and the doorkeeper and the shepherd?

It must be said that, as is said below in the fourteenth chapter, Christ is the way, the truth, and the life: because he is the way to the Father, therefore the door; because he is truly the truth, which teaches the way, therefore the doorkeeper; because he is the life, therefore the shepherd, who feeds and preserves life.

He most thoroughly knew, being by nature God, and beholding that which lies in the depth, that the Pharisees understood none of His sayings, although accustomed to pride themselves greatly on their learning in the Law, and excessively supercilious in thinking themselves wise. Therefore He gives them a very clear explanation, and winding up as it were the long thread of the argument, He tells them in few words the main scope of the parable. For being naturally good, He leads on towards a clear comprehension those even who do not deserve it, that perhaps by some method the light may reach them. And He distinctly says that Himself is the Door of the sheep, teaching something which is generally acknowledged; for only through faith in Him are we admitted into relationship with God, and He Himself is a witness to this, saying: No one cometh unto the Father, but by Me. Either therefore He wishes to signify something of this sort, or, as is more suitable to the questions we are considering He once more makes it clear that we come to the rule and leadership of rational flocks through Him, according to what is said by Paul: For no man taketh the honour unto himself, but he that is called of God. For instance, no one of the holy Prophets consecrated himself; no, nor even will the great and shining company of the Apostles be found to have been self-called to this office. For they were consecrated through the will of Christ, Who called them to the apostleship by name, and individually, as He says in the parable before us. For we know how in the Gospel according to Matthew the names of the Apostles are set down in order, and immediately following is the manner of their public proclamation: for. These twelve, he says, the Saviour consecrated; whom also He named Apostles. Seeing therefore that the foolish Pharisees wished to be rulers, and were immoderately boastful of the name and character of leadership, He profitably teaches that Himself is the bestower of leadership upon men and mighty to conduct them to it without difficulty. For being the Door of the sacred and Divine fold, He both will admit him who is fit, and also will block the entrance against him who is not.

Jesus sees that the foolish Pharisees wanted to be rulers and that they were unwisely boastful of the name and character of leadership. And so it is good that he teaches them that he himself is the one who confers leadership in the church. And he bestows this authority without difficulty. For since Jesus is "the door" of the sacred and divine fold, he will both admit the one who is fit for leadership but also will block the entrance to the one who is unfit to lead the flock.

No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: "I am the door." And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made.

(Hom. lix. 3) Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

He says that he is the door of the sheep because he is the principal access to truth for everyone. His doctrine that he has uniquely established calls everyone that is summoned by it. He established laws, as was his prerogative, so that we might live through them according to his will. And he was the Word through which all might know the Father. Therefore let us abandon the works of the law and apply ourselves to obey the precepts of Christ. Let us devote our entire being to the principles of the gospel and employ all diligence in fulfilling his laws. Thus, he very appropriately called himself the door of the sheep, since there is no other way to seek out the truth except by believing first of all in our Lord, and by drawing near to the entrance of truth through his commandments, finding pleasure in the good things we possess because of our nearness to God the Father.

Jesus told them in these words a parable, or comparison, and used obscure speech in order to make them more attentive. When He has achieved this, He resolves the obscurity and says: "I am the Door."

Now our Lord explains the similitude. If the above similitude is examined correctly, it contains two principal clauses, followed by others. The first is: "He who does not enter the sheepfold by the door…is a thief and a robber." The second is: "He who enters by the door is the shepherd of the sheep." Accordingly, this section is divided into two parts. First, he explains the first clause; then the second clause (v 11). Concerning the first he does two things: first, he explains the first clause; secondly, he proves it (v 7). The first clause mentions a door, a thief and a robber; so first he explains the door, then the thief and then the robber (v 8).

Concerning the first he says, So Jesus again said to them, to gain their attention and have them understand the similitude: "The man of understanding may acquire skill to understand a proverb and a figure" (Prv 1:6). Jesus said, Truly, truly, I say to you, I am the door. Now the purpose of a door is to conduct one into the inner rooms of a house; and this is fitting to Christ, for one must enter into the secrets of God through him: "This is the gate of the Lord," that is, Christ, "the righteous shall enter through it" (Ps 118:20). He says, I am the door of the sheep, because through Christ not only the shepherds are brought into the present Church or enter into everlasting happiness, but the sheep also. Thus he says below: "My sheep hear my voice…and they follow me; and I give them eternal life" (10:27).

"All that ever came are thieves and robbers." What is this, Lord, "All that ever came"? How so hast Thou not come? But understand; I said, "All that ever came," meaning, of course, exclusive of myself. Let us recollect then. Before His coming came the prophets: were they thieves and robbers? God forbid. They did not come apart from Him, for they came with Him. When about to come, He sent heralds, but retained possession of the hearts of His messengers. Do you wish to know that they came with Him, who is Himself ever existent? Certainly He assumed human flesh at the time appointed. But what means that "ever"? "In the beginning was the Word." With Him, therefore, came those who came with the word of God. "I am," said He, "the way, and the truth, and the life." If He is the truth, with Him came those who were truthful. As many, therefore, as were apart from Him, were "thieves and robbers," that is, had come to steal and to destroy.

(Tr. xlv. 8) All that ever came before Me are thieves and robbers. Understand, All that ever came at variance with Me. The Prophets were not at variance with Him. They came with Him, who came with the Word of God, who spake the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knitteth together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i. e. they came to steal and to kill; but the sheep did not hear them. They had not Christ's voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved.

"All, as many as came, are thieves and robbers," because, namely, they had not entered through me; and the sign of this he adds: "But the sheep did not hear them." This door was closed for a long time, but in the Passion it was opened, so that "the fullness of the Gentiles might enter." Concerning this door, Revelation 4: "After this I looked; and behold, a door opened in heaven"; truly opened, because, as is said above in chapter 6, "him that cometh to me I will in no wise cast out."

It is asked concerning what he says: "All who came are thieves."

Against this: The Prophets and Patriarchs and John the Baptist came; therefore according to this all were evil, as the heretics say.

It is answered to this that the emphasis should be placed on what is said, "came," namely by their own authority, not by divine authority, as the false prophets, of whom Jeremiah twenty-three says: "I did not send them, and they ran"; but the good ones did not come, but were sent. Whence Augustine says: "They did not come apart from him, but they came with him." For he himself is the truth; and therefore all who preached the truth came with him.

The devil is called "thief and robber;" having mixed false prophets with the prophets, as tares with the wheat. "All, then, that came before the Lord, were thieves and robbers;" not absolutely all men, but all the false prophets, and all who were not properly sent by Him. For the false prophets possessed the prophetic name dishonestly, being prophets, but prophets of the liar. For the Lord says, "Ye are of your father the devil; and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."

Practising all kinds of enchantment upon the obstinate mind of the Pharisees, and trying to turn them to sound reason, He attempts to show them that it is a bootless and perilous thing to dare to act as leaders, without the election from above or the Divine counsel, but thinking that rule may be obtained by human folly, although the Bestower of it may be unwilling. Wherefore, having plainly said that Himself is the Door, which signifies the only means of admitting such as are fit to the leadership, He straightway brings forward the attempts of those who lived in earlier times, so that, beholding delineated as in a picture the result to which such action leads, they might then clearly understand that the ability to govern and lead flocks of people comes only through grace given from above, and not from ambitious endeavours. Therefore here also his speech is profitable, bringing to mind the history of those who lived in earlier times: All that came are thieves and robbers: but the sheep did not hear them. For certain men came forward publicly, pretending to have the office of good shepherds; but since there was none who committed the leadership unto them, and who |68 could persuade those whom they ought to have ruled to obey them, the multitude of the sheep ran away from them.

But by no means must we suspect, because He said: All, that the apostleship of the holy Prophets is set at naught by Our Saviour Christ; for the saying is not against them, but against others. For since His object was to speak about false shepherds and such as climbed up some other way into the fold of the sheep, of necessity the language was used with respect to those who had been clearly signified beforehand: He says: All, but we will in no wise think that the persons of the holy Prophets are hereby renounced; for how could they be renounced by Him Who established the truth of their plain declarations regarding His own coming; "Who saith: I have multiplied visions, and used similitudes by the ministry of the prophets; Who consecrated Moses, and said unto Jeremiah: Say not, I am too young: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak; and to the blessed Ezekiel: Son of man, I will send thee to the house of Israel, who are provoking Me bitterly? The scope of the language therefore is not directed against the company of the holy Prophets, but looks rather to such as at any time pretended to prophesy in Judaea, stating falsely that they came from God, and persuading the people not to obey those who were in truth God's prophets, but to join in undertakings and opinions devised by themselves; concerning whom the Lord God, the Sovereign of all, Himself somewhere says again: I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. And unto the blessed Jeremiah: The prophets prophesy lies in My name: I sent them not, neither did I speak unto them, neither did I command them: for they prophesy unto you visions and divinations and prophecies out of their own hearts. If they be prophets, and if the word of the Lord be with them, let them come before Me. What hath the chaff to do with the wheat? For the word that truly is from God has the power of nourishing greatly, and strengthens man's heart, as it is written, but that of the unholy false prophets and false teachers, being thoroughly clean-threshed and chaff-like, conveys no profit to the hearers. When therefore He names those who preceded His coming thieves and robbers, He signifies either the lying and deceiving multitude of whom we have just spoken, or thou mayest apply the force of the words to those also who are mentioned in the Acts of the Apostles. For the rulers of the Jews having on one occasion gathered the holy Apostles together, and brought them into their own most lawless council-chamber, were taking counsel to banish them from Jerusalem, and to force them to be continually facing extreme dangers; but Gamaliel reminded them of certain false teachers in the following words:----Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do. For before these days rose up Theudas, giving himself out to be some great one; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to naught. After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all who obeyed him were scattered abroad. From these considerations then thou seest clearly and indisputably that Christ's words do not refer to the holy Prophets, but to those of the opposite description, in order that even against their will He might persuade the Pharisees not to seek in their own foolish notions a pretext for rashly making themselves guides, when God was not willing for them to be at the head of the people, but in all things to subject their authority to the Divine approbation; and to hasten to enter by the real Door rather than to endeavour to climb up by some other way into the sheepfold after the manner of plunderers.

All the prophets, therefore, and the law spoke by means of the Demiurge,-a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: "All that came before me are thieves and robbers." And the apostle (uses these words) "The mystery which was not made known to former generations." For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God-that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart;-when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), "The Holy Ghost will come upon thee"-Sophia is the Spirit-" and the power of the Highest will overshadow thee"-the Highest is the Demiurge,-"wherefore that which shall be born of thee shall be called holy." For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone-that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit-that is, Sophia and the Demiurge-in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary.

(Hom. lix. 3) He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.

Those who teach with a dishonest and defiled soul steal. Of them it might be said, "All who came before me are thieves and robbers." Such people use the gospel without being affected by it in faith or in living. Instead, they use the good news of the word in a way in which it was not intended. Such a person is a thief, and it will be said of him, "you who preach not to steal—you still steal."

"All that ever came before Me." He said this not about the prophets, as the Manichaeans madly claim. They use this saying to prove that the Old Testament is not from God and that the prophets were not sent by God. "Behold," they say, "the Lord said that all who ever came are thieves and robbers." But He said this not about the prophets, but about Theudas and Judas and the other seditious men. And that He spoke about them is evident from what He added: "the sheep did not listen to them." For the sheep did not listen to these seditious men, but they did listen to the prophets, and as many as believed in Christ all believed through them. And in another sense: "the sheep did not listen to them." He said this as a commendation. But nowhere is it seen that He commended those who did not listen to the prophets; on the contrary, He strongly condemns and reproaches them. Then, pay attention to the precision of the expression "as many as came," and He does not say "as many as were sent." For the prophets came because they were sent, but the false prophets, like the aforementioned rebels, set about corrupting those they deceived when no one had sent them. Thus God also says: "I did not send them, yet they ran" (Jer. 23:21).

Then when he says, All who came before me are thieves and robbers, he explains what he had said about thieves and robbers. First, he shows who the thieves and robbers are; secondly, their sign.

In regard to the first, we should avoid the error of the Manicheans, who rejected the Old Testament on the ground that it says here that all who came before me are thieves. They maintained that the fathers of the Old Testament, who came before Christ, were evil and have been damned.

The falsity of this view is clear from three things. First, from what this parable says. For the statement, all who came before me, is intended as a description of the previous statement, which mentioned those who do not enter by the door. Therefore, all who came before me, but not through me, that is, not entering by the door, are thieves and robbers. It is clear that all the patriarchs and prophets, whom the Christ-to-come had sent forerunners, entered by the door, i.e., Christ. For although he took flesh and became man in time, he was the Word of God from all eternity: "Jesus Christ is the same yesterday and today and for ever" (Heb 13:8). Indeed, the prophets were sent by the Word and Wisdom of God: "In every generation she," the Wisdom of God, "passes into holy souls and makes them friends of God, and prophets" (Wis 7:27). Accordingly, we expressly read in the prophets that the word of God came to this or that prophet, who prophesied by participating in the Word of God.

Secondly, the falsity of the teaching of the Manicheans is seen when our Lord says, all who came before me, implying that they were thrusting themselves forward on their own authority and were not sent by God: "I did not send the prophets, yet they ran" (Jer 23:21). Indeed, such prophets have not come from the Word of God: "Woe to the foolish prophets who follow their own spirit, and have seen nothing" (Ez 13:3). But the fathers of the Old Testament were not of this type, as has been said.

Thirdly, this falsity is seen from the fact that he shows what effect their words had, for we read, but the sheep did not heed them. Therefore, those whom the sheep did heed were not thieves and robbers. Now the people of Israel did listen to the prophets, and those who did not heed them were rebuked in Sacred Scripture: "Which of the prophets did not your fathers persecute?" (Acts 7:52); "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you!" (Matt 23:37).

Having excluded this error, it must be said that all who came before me, that is, independently of me, without divine inspiration and authority, and not with the intention of seeking the glory of God but acquiring their own, are thieves, insofar as they take for themselves what is not theirs, that is, the authority to teach - "Your princes are rebels and companions of thieves" (Is 1:23) - and robbers, because they kill with their corrupt doctrine - "You make it a den of robbers" (Matt 21:13); "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). But the sheep, that is, the predestined, did not heed them, the thieves and robbers, otherwise they would not have been Christ's sheep, because, as was said before, "A stranger they will not follow, but they will flee from him." Furthermore, this is commanded in Deuteronomy: "You shall not listen to the words of that prophet or to that dreamer of dreams" (13:3).

As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

For if you believe that father Bacchus can give a good vintage, but cannot give relief from sickness; if you believe that Ceres can give good crops, Aesculapius health, Neptune one thing, Juno another, that Fortune, Mercury, Vulcan, are each the giver of a fixed and particular thing,-this, too, you must needs receive from us, that souls can receive from no one life and salvation, except from Him to whom the Supreme Ruler gave this charge and duty. The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him alone is there access to the light: nor may men either creep in or enter elsewhere, all other ways being shut up and secured by an impenetrable barrier.

By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: "I am the good Shepherd." And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, "He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out."

But what is this, "He shall go in and out, and find pasture"? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, "And he shall go in and out, and find pasture." There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, "He shall go in and out, and find pasture," when He added in the sequel, "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly." For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door-that is, by Christ-to that eternal life which shall be open to the sight, unless by the same door-that is, by the same Christ-he has entered His church, which is His fold, to the temporal life, which is lived in faith.

(Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

"I am the door." Here it is noted that whoever enters through him enters unto salvation. Therefore he says: "I am the door," through which, namely, one enters unto salvation; and the reason is added: "If any man enter in by me, he shall be saved"; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." "And he shall go in and go out and find pasture; he shall go in" through contemplation, which calls back to interior things; "and he shall go out" through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, "he shall go in" to the contemplation of the Divinity, "he shall go out" to the sight of the humanity, "and shall find pasture," because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

It is asked concerning what he says, that "he will go out and will find pasture."

Against this: "No one putting his hand to the plow should look back"; therefore no one who enters will go out.

It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: "They went out from us, but they were not of us." The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

He is the Way, because he leads us through himself. He is the Door who lets us in, the Shepherd who makes us dwell in green pastures, bringing us up by waters of rest and leading us there. He protects us from wild beasts, converts the erring, brings back what was lost and binds up what was broken. He guards the strong and brings them together into the fold beyond with words of pastoral knowledge.

Where do you pasture your sheep, O good Shepherd who carries all your flock on your shoulders? For the one lamb that you took up is the entire human race, which you raised on your shoulders. Show me then the place of pasture, make known to me the waters of rest, lead me out to the good grass, call me by name that I, your sheep, may listen to your voice and may your call be the gift of eternal life.… "Show me, then," she says, "where you feed," so that I may find the pasture of salvation and be filled with the food of heaven which all people must eat if they would enter into life.

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

Whoever enters through Me, the door, and is brought to the Father, and becomes His sheep, that one will be saved, and not only will be saved, but will also receive great fearlessness, like both Lord and Master. For this is what is meant by the words "and will go in and go out." So too the apostles boldly went in and came out before rulers, and came out joyful and unconquerable (Acts 5:41). "And shall find pasture," that is, abundant food. And in another way: since our man is twofold, according to the expression of the Apostle Paul, "the inner and the outer" (Rom. 7:22; 2 Cor. 4:16), it can be said that he enters who cares for the inner man, and he again goes out who "puts to death the members which are on the earth" and "the deeds of the flesh" in Christ (Rom. 8:13). Such a one shall find pasture both in the age to come, according to what is said: "The Lord shepherds me, and I shall not want" (Ps. 22:1).

The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

I am the door. Here he clarifies his explanation: first, of the door; secondly, of the thief (v 10). Concerning the first, he does two things: first, he repeats what he intends to explain; and secondly, he gives the explanation (v 9).

He repeats what he had already said, namely, I am the door: "If she is a door, we will enclose her with boards of cedar" (Song 8:9), that is, let us grant her an incorruptible power.

He explains this when he says, if any one enters by me, he will be saved. First, he shows that the purpose of a door, which is to keep the sheep safe, applies to himself; secondly, he mentions the manner in which they are kept safe (v 9b).

The door safeguards the sheep by keeping those within from going out, and by protecting them from strangers who want to come in. And this applies to Christ, for he is our safeguard and protection. And this is what he says: if any one, not with insincerity, enters, into the fellowship of the Church and of the faithful, by me, the door, he will be saved, i.e., if he perseveres: "For there is no other name under heaven given among men by which we must be saved" (Acts 4:12); "We shall be saved by his life" (Rom 5:10).

The way the sheep are safeguarded is set forth when he says that he will go in and out and find pasture. This statement can be explained in four ways. First of all, according to Chrysostom, it simply affirms the security and freedom of those who cling to Christ. For one who enters some other way than by the door does not have free entry and exit; but one who does enter by the door has free exit, because he can leave freely. Therefore, when he says, he will go in and out, the meaning is that the Apostles adhering to Christ enter with security by living with the faithful, who are within the Church, and with unbelievers who are outside, when they became masters of the whole world and no one wished to cast them out: "Let the Lord, the God of the spirits of all flesh appoint a man over the congregation, who shall go out before them and come in before them…that the congregation of the Lord may not be as sheep which have no shepherd" (Num 27:16). And find pasture, find delight in converting others, and find joy even when persecuted by unbelievers for the name of Christ: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name," as we read in Acts (5:41).

Secondly, this can be explained as Augustine does in his Commentary on John. Two things are incumbent upon anyone who acts well, namely to be well-ordered to the things that are within him, and to those that are without. Within a person is the spirit, and without is the body: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor 4:16). Therefore, a person who clings to Christ will go in through contemplation, to protect his conscience - "When I enter my house," i.e., my conscience, "I shall find rest with her," i.e., with wisdom (Wis 8:16) - and out, namely, by good actions, to tame the body - "Man goes forth to his work and to his labor until the evening" (Ps 104:23) - and find pasture, in a clean and sincere conscience - "I will appear before your sight: I will be satisfied when your glory appears" (Ps 16:15). Again, by his actions he will find pasture, i.e., fruit - "He shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).

The third explanation is also Augustine's as well as that given by Gregory in his Commentary on Ezekiel. The meaning, then, is this. Such a one will go in, i.e., into the Church, by believing - "I shall go over into the place of the wonderful tabernacle" (Ps 41:5), and this is to enter the Church Militant; and out, from the Church Militant into the Church Triumphant - "Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of the wedding" (Song 3:11); and find pasture, that is, the pastures of doctrine and grace in the Church Militant - "He makes me lie down in green pastures"; and the pastures of glory in the Church Triumphant: "I will feed them with good pasture" (Ez 34:14).

Fourthly, there is an explanation found in the work, On the Spirit and the Soul, which has been incorrectly attributed to Augustine. Here it is said that such a one will go in, that is, the saints will go in to contemplate the divinity of Christ, and out, to consider his humanity; and they will find pasture in both, because in both they will taste the joys of contemplation: "Your eyes shall see the king in his beauty" (Is 33:17).

Take heed, says He, that you do not your righteousness before men, to be seen of them; otherwise you have no reward of your Father which is in heaven. Here He has mentioned righteousness generally, then He follows it up in detail. For a deed which is done in the way of alms is a certain part of righteousness, and therefore He connects the two by saying, Therefore, when you do your alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. In this there is a reference to what He says before, Take heed that you do not your righteousness before men, to be seen of them. But what follows, Verily I say unto you, They have received their reward, refers to that other statement which He has made above, Otherwise you have no reward of your Father which is in heaven. Then follows, But when you do alms. When He says, But you, what else does He mean but, Not in the same manner as they? What, then, does He bid me do? But when you do alms, says He, let not your left hand know what your right hand does. Hence those other parties so act, that their left hand knows what their right hand does. What, therefore, is blamed in them, this you are forbidden to do. But this is what is blamed in them, that they act in such a way as to seek the praises of men. And therefore the left hand seems to have no more suitable meaning than just this delight in praise. But the right hand means the intention of fulfilling the divine commands. When, therefore, with the consciousness of him who does alms is mixed up the desire of man's praise, the left hand becomes conscious of the work of the right hand: Let not, therefore, your left hand know what your right hand does; i.e. Let there not be mixed up in your consciousness the desire of man's praise, when in doing alms you are striving to fulfil a divine command.

(Prosper. Lib. Sentent. 318.) How great strength the love of human glory has, none feels, but he who has proclaimed war against it. For though it is easy for any not to wish for praise when it is denied him, it is difficult not to be pleased with it when it is offered.

(Serm. in Mont. ii. 1.) In saying only, That ye be seen of men, without any addition, He seems to have forbidden that we should make that the end of our actions. For the Apostle who declared, If I yet pleased men, I should not be the servant of Christ; (Gal. 1:10.) says in another place, I please all men in all things. (1 Cor. 10:33.) This he did not that he might please men, but God, to the love of whom he desires to turn the hearts of men by pleasing them. As we should not think that he spoke absurdly, who should say. In this my pains in seeking a ship, it is not the ship I seek, but my country.

(Serm. 54. 2.) He says this, that ye be seen of men, because there are some who so do their righteousness before men that themselves may not be seen, but that the works themselves may be seen, and their Father who is in heaven may be glorified; for they reckon not their own righteousness, but His, in the faith of whom they live.

(Serm. in Mont. ii. 1.) That He adds, Otherwise ye shall not have your reward before your Father who is in heaven, signifies no more than that we ought to take heed that we seek not praise of men in reward of our works.

Yet we all want to be tinkering. Even I would gladly see "Let your light so shine before men" removed from the offertory. It sounds, in that context, so like an exhortation to do our alms that they may be seen by men.

A brother said to Poemen, 'If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.' The hermit said to him, 'Even if it is done to please men, we still ought to give our brothers what they need.' He told him this parable: 'In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?' The brother answered, 'The one who sowed seed, even if the harvest was poor.' He said, 'It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.'

Lastly, the most serious point about them is this: that the new miser is flattered for his meanness and the old one never was. It was never called self-denial in the old miser that he lived on bones. It is called self-denial in the new millionaire if he lives on beans. A man like Dancer was never praised as a Christian saint for going in rags. A man like Rockefeller is praised as a sort of pagan stoic for his early rising or his unassuming dress. His "simple" meals, his "simple" clothes, his "simple" funeral, are all extolled as if they were creditable to him. They are disgraceful to him: exactly as disgraceful as the tatters and vermin of the old miser were disgraceful to him. To be in rags for charity would be the condition of a saint; to be in rags for money was that of a filthy old fool. Precisely in the same way, to be "simple" for charity is the state of a saint; to be "simple" for money is that of a filthy old fool. Of the two I have more respect for the old miser, gnawing bones in an attic: if he was not nearer to God, he was at least a little nearer to men. His simple life was a little more like the life of the real poor.

(non occ.) Christ having now fulfilled the Law in respect of commandments, begins to fulfil it in respect of promises, that we may do God's commandments for heavenly wages, not for the earthly which the Law held out. All earthly things are reduced to two main heads, viz. human glory, and abundance of earthly goods, both of which seem to be promised in the Law. Concerning the first is that spoken in Deuteronomy, The Lord shall make thee higher than all the nations who dwell on the face of the earth. (c. 28:1.) And in the same place it is added of earthly wealth, The Lord shall make thee abound in all good things. Therefore the Lord now forbids these two things, glory and wealth, to the attention of believers.

(Mor. viii. 48.) If then we seek the fame of giving, we make even our public deeds to be hidden in His sight; for if herein we seek our own glory, then they are already cast out of His sight, even though there be many by whom they are yet unknown. It belongs only to the thoroughly perfect, to suffer their deeds to be seen, and to receive the praise of doing them in such sort that they are lifted up with no secret exultation; whereas they that are weak, because they cannot attain to this perfect contempt of their own fame, must needs hide those good deeds that they do.

He removes all concern for things of the present and bids those thunderstruck by the hope of the future to pursue neither the favor of others by parading their virtue nor religious boasting through an outpouring of public prayer. Rather, the fruit of good works is to be contained within the knowledge of faith, because the pursuit of human praise will receive only that reward which it looks for from people, while to yearn for God's approval is to pursue a reward longed for patiently.

(Chapter 6, Verse 1) Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward from your Father in heaven. When you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by others. Truly I tell you, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you. From all these things it is gathered that they are hypocrites who do anything in order to be glorified by men. It seems to me also that he who says to his brother: 'Let me remove the speck from your eye' (Matthew 7:4), does this for the sake of glory, in order to appear righteous himself. Therefore it is said to him by the Lord: 'Hypocrite, first remove the beam from your own eye.' Thus, not virtue but the motive for virtue has reward with God. If you veer slightly off the right path, it doesn't matter whether you go to the right or to the left, because you have lost the true way.

He roots out in what remains the most tyrannical passion of all, the rage and madness with respect to vainglory, which springs up in them that do right. For at first He had not at all discoursed about it; it being indeed superfluous, before He had persuaded them to do any of the things which they ought, to teach in which way they should practise and pursue them.

But after He had led them on to self-command, then He proceeds to purge away also the alloy which secretly subsists with it. For this disease is by no means of random birth; but when we have duly performed many of the commandments.

It behooved therefore first to implant virtue, and then to remove the passion which mars its fruit.

And see with what He begins, with fasting, and prayer, and almsgiving: for in these good deeds most especially it is wont to make its haunt. The Pharisee, for instance, was hereby puffed up, who saith, "I fast twice a week, I give tithes of my substance." And he was vainglorious too in his very prayer, making it for display. For since there was no one else present, he pointed himself out to the publican, saying, "I am not as the rest of men, nor even as this publican."

And mark how Christ began, as though He were speaking of some wild beast, hard to catch, and crafty to deceive him who was not very watchful. Thus, "take heed," saith He, "as to your alms." So Paul also speaks to the Philippians; "Beware of dogs." And with reason, for the evil beast comes in upon us secretly, and without noise puffs all away, and unobservedly carries out all that is within.

Forasmuch then as He had made much discourse about almsgiving, and brought forward God, "Who maketh His sun to rise on the evil and the good," and by motives from all quarters had urged them on to this, and had persuaded them to exult in the abundance of their giving; He finishes by taking away also all things that encumber this fair olive tree. For which same cause He saith, "Take heed that ye do not your alms before men," for that which was before mentioned, is "God's" almsgiving.

And when He had said, "not to do it before men," He added, "to be seen of them." And though it seems as if the same thing were said a second time, yet if any one give particular attention, it is not the same thing, but one is different from the other; and it hath great security, and unspeakable care and tenderness. For it may be, both that one doing alms before men may not do it to be seen of them, and again that one not doing it before men may do it to be seen of them. Wherefore it is not simply the thing, but the intent, which He both punishes and rewards. And unless such exactness were employed, this would make many more backward about the giving of alms, because it is not on every occasion altogether possible to do it secretly. For this cause, setting thee free from this restraint, He defines both the penalty and the reward not by the result of the action, but by the intention of the doer.

That is, that thou mayest not say, "What? am I then the worse, should another see?"-"it is not this," saith He, "that I am seeking, but the mind that is in thee, and the tone of what thou doest." For His will is to bring our soul altogether into frame, and to deliver it from every disease. Now having, as you see, forbidden men's acting for display, and having taught them the penalty thence ensuing, namely, to do it vainly, and for nought, He again rouses their spirits by putting them in mind of the Father, and of Heaven, that not by the loss alone He might sting them, but also shame them by the recollection of Him who gave them being.

"For ye have no reward," saith He, "with your Father which is in Heaven."

Just as water always conflicts with fire and fire with water and such things can never dwell together simultaneously, so likewise egotism and virtue are opposed to each other and can never easily coexist in one and the same soul. Therefore egotism is to be expelled from our souls, and we must abide in Christ's commandments.

For when any thing truly glorious is done, there ostentation has its readiest occasion; so the Lord first shuts out all intention of seeking glory; as He knows that this is of all fleshly vices the most dangerous to man. The servants of the Devil are tormented by all kinds of vices; but it is the desire of empty glory that torments the servants of the Lord more than the servants of the Devil.

And therefore he enjoins this to be more carefully avoided, Take heed that ye do not your righteousness before men. It is our heart we must watch, for it is an invisible serpent that we have to guard against, which secretly enters in and seduces; but if the heart be pure into which the enemy has succeeded in entering in, the righteous man soon feels that he is prompted by a strange spirit; but if his heart were full of wickednesses, he does not readily perceive the suggestion of the Devil, and therefore He first taught us, Be not angry, Lust not, for that he who is under the yoke of these evils cannot attend to his own heart. But how can it be that we should not do our alms before men. Or if this may be, how can they be so done that we should not know of it. For if a poor man come before us in the presence of any one, how shall we be able to give him alms in secret? If we lead him aside, it must be seen that we shall give him. Observe then that He said not simply, Do not before men, but added, to be seen of them. He then who does righteousness not from this motive, even if he does it before the eyes of men, is not to be thought to be herein condemned; for he who does any thing for God's sake, sees nothing in his heart but God, for whose sake he does it; as a workman has always before his eyes him who has entrusted him with the work to do.

What shall you receive from God, who have given God nothing? What is done for God's sake is given to God, and received by Him; but what is done because of men is cast to the winds. But what wisdom is it, to bestow our goods, to reap empty words, and to have despised the reward of God? Nay you deceive the very man for whose good word you look; for he thinks you do it for God's sake, otherwise he would rather reproach than commend you. Yet must we think him only to have done his work because of men, who does it with his whole will and intention governed by the thought of them. But if an idle thought, seeking to be seen of men, mount up in any one's heart, but is resisted by the understanding spirit, he is not thereupon to be condemned of man-pleasing; for that the thought came to him was the passion of the flesh, what he chose was the judgment of his soul.

(Hom. xv.) He opposes three chief virtues, alms, prayer, and fasting, to three evil things against which the Lord undertook the war of temptation. For He fought for us in the wilderness against gluttony; against covetousness on the mount; against false glory on the temple. It is alms that scatter abroad against covetousness which heaps up; fasting against gluttony which is its contrary; prayer against false glory, seeing that all other evil things come out of evil, this alone comes out of good; and therefore it is not overthrown but rather nourished of good, and has no remedy that may avail against it but prayer only.

But since Scripture commands each of two things-namely, that we work for the Lord without the privity of any second person, and without pressure upon ourselves, it matters not in which quarter you sin; whether in regard to your husband's privity, if he be tolerant, or else in regard of your own affliction in avoiding his intolerance.

"Take heed that ye give not your alms before men, to be seen by them: otherwise ye have no reward of your Father Who is in heaven." Having led them up to the greatest of the virtues, which is love, now He drives away vainglory, which follows after the achievement of the virtues. See what He says, "Take heed," as if speaking of some terrible wild beast. Take heed that it not tear you limb from limb. If you give alms "before men" but your motive is not "to be seen by them," you are not condemned. But if your motive is vainglory, then even if you give alms from within your inner chamber, you are condemned. For it is the intent that God either punishes or crowns.

Take heed that you do not your justice. Above, the Lord fulfilled the Law with respect to the precepts; now he begins to fulfill it with respect to the promises. For in the Old Law temporal things were promised, as Augustine says, which were the two most desirable things, namely, worldly glory and an affluence of riches: "If you will hear the voice of the Lord your God, the Lord your God will make you higher than all the nations that dwell on the earth" (Dt 28:1). But the Lord teaches in this chapter not to do works of justice for temporal things, neither for the glory of the world nor for an affluence of riches. This chapter is divided into two parts. In the first part, he teaches that works of justice should not be done for the glory of the world; secondly, that they should not be done for riches, at the words Lay not up to yourselves treasures. Regarding the first, he does two things: first, he sets forth the teaching in general; secondly, he carries it out in detail, at the words Therefore when thou dost. Regarding the first, he does two things: first, he sets forth the instruction; secondly, he assigns the reason for the instruction, at the words otherwise.

He says, therefore, Take heed. He pointedly says "take heed" for three reasons:

First, because attention is needed where something is secretly implied. So it is with the appetite for human praise. Hence Chrysostom: "It enters secretly and imperceptibly carries away all that is within." "From the arrow that flies by day" (Ps 90:6).

Secondly, attention is needed against those things which are difficult to resist. Augustine in his Letter to Aurelius: "How great the virtues the desire for human glory can command, those do not easily know except those who have declared war upon them; for although it is easily not sought when it is denied, yet it is difficult to relinquish when it is offered." "For this reason they could not believe" (Jn 12:39).

Thirdly, because the greater the works, the less can a man be on his guard. Chrysostom: "Every evil vexes the children of the devil, but this one vexes the children of God." "Satan was sitting at the right hand" (Zech 3:1), i.e., the devil lying in ambush against good works.

And he did not say take heed until after he had removed anger of mind, concupiscence, and hatred. For a mind subject to passions cannot attend to what is taking place in the heart: "With all watchfulness keep your heart" (Pr 4:23), and afterward: "Let your eyes look straight ahead" (Pr 4:25).

That you do not your justice, i.e., the work of justice. "Justice" sometimes has a negative connotation, namely, when it is presumed from one's own powers: "Being ignorant of the justice of God" (Rom 10:3); but sometimes it has a positive connotation, as here, that you do not your justice, namely, that which is required of us. For the Lord had said: "Unless your justice abound" (Mt 5:20), and he determines how it could be observed; and if the whole were referred to the praise of men, it would be of no value. And therefore a right intention is necessary, and this is that you do not your justice, etc.

But Chrysostom asks: What if I take the poor man aside? It must be said that if one has glory in his heart and has the intention of glory, it is of no value. And therefore Gregory says: "Let the work be done in public so that the intention may remain hidden," and this is to be seen by them. But do we always seek glory when we wish to be seen by men? Augustine says that something is sought in two ways: in one way, as an ultimate end; in another, as necessary for the end. But we properly seek that which we will as our ultimate end; the other, however, we do not properly seek, which we will as necessary for the end, just as someone seeks a ship in order to go to his homeland — he does not properly seek the ship, but his homeland. Hence, if you wish to be seen by men in order to give them an example and for the glory of God, you are not forbidden, because above he said: "So let your light shine" (Mt 5:16). But it is forbidden that the intention be directed as toward its principal end, and this is to be seen by them alone; just as also pleasing men is sometimes blamed: "If I yet pleased men" (Gal 1:10); and sometimes praised (1 Cor 10:33).

Consequently, he assigns the reason for his instruction; hence, otherwise you shall not have a reward. No one merits anything before someone to whom he gives nothing. Hence, he who does something for the sake of men and not for the sake of God is said to give nothing. Chrysostom: "What wisdom is it to give alms and lose God's reward?" He speaks of this reward of which Genesis (15:1) says: "I am God, your reward," and above: "Your reward is very great" (Mt 5:12).

Consequently, he carries it out in detail when he says: Therefore when thou dost, and this with respect to almsgiving, prayer, and fasting. The second is at the words And when ye pray; the third, when you fast. And he sets forth these three because, according to Chrysostom, the Lord wished to instruct against those things by which he was tempted, namely, gluttony, avarice, and vainglory, as is clear above in chapter 4; and against gluttony is fasting, against avarice almsgiving, and against vainglory prayer. For nothing can conquer vainglory, since it is even increased by good works.

It should be considered that these three are parts of justice in two ways. For it belongs to satisfactory justice that one who sins should make satisfaction. But sin is threefold: either against God, or against oneself, or against one's neighbor. Against God one sins by pride, and to this is opposed the humility of prayer: "The prayer of him who humbles himself" (Sir 35:21). Against one's neighbor by avarice, and therefore one makes satisfaction by almsgiving. Against oneself by concupiscence of the flesh, and therefore one makes satisfaction by fasting. Jerome: "By prayer the plagues of the mind are healed; by fasting, the plague of the body."

Likewise, these three are parts of the justice that is the proper act of religion. For religious persons ought to offer sacrifice to God. But there is a threefold good: exterior, namely, possessions; interior, the body and the soul. Through almsgiving, therefore, they offer exterior goods: "Do not forget to do good and to share what you have" (Heb 13:16). Through fasting, their own bodies: "Present your bodies as a living sacrifice" (Rom 12:1). Through prayer, the soul, for prayer is "the raising of the mind to God": "Let my prayer be directed" (Ps 141:2).

(Comm. in Tim. 4, 8.) The sum of all Christian discipline is comprehended in mercy and piety, for which reason He begins with almsgiving.

(Serm. in Mont. ii. 2.) Above the Lord had spoken of righteousness in general. He now pursues it through its different parts.

(ubi sup.) Thus what He says, Do not sound a trumpet before thee, refers to what He had said above, Take heed that ye do not your righteousness before men.

(ubi sup.) As then the hypocrites, (a word meaning 'one who feigns,') as personating the characters of other men, act parts which are not naturally their own—for he who personates Agamemnon, is not really Agamemnon, but feigns to be so—so likewise in the Churches, whosoever in his whole conduct desires to seem what he is not, is a hypocrite; he feigns himself righteous and is not really so, seeing his only motive is praise of men.

(Serm. in Mont. ii. 2.) And such sinners receive from God the Searcher of hearts none other reward than punishment of their deceitfulness; Verily I say unto you, they have their reward,

(ubi sup.) This refers to what He had said above, Otherwise ye shall have no reward of your Father which is in heaven; and He goes on to show them that they should not do their alms as the hypocrites, but teaches them how they should do them.

Earlier Jesus taught that the work of justice is to be done not for the sake of humans but for the sake of God. Now we are also instructed that we should not blow the trumpet when we perform acts of charity. That is, we should not broadcast what we do, because it is not the mark of a devout mind to do any of the works of God in order to anticipate the glory of human praise. Many people, you see, make a donation for the use of the poor in order to reap from the gesture the human praise and the renown of their contemporaries. The Lord shows that they have received the reward of their work in this age. For as long as they seek the glory of this age, they lose the reward of the future promise.

(non occ.) In the words, in the streets and villages, he marks the public places which they selected; and in those, that they may receive honour of men, he marks their motive.

(Mor. xxxi. 13.) It should be known, that there are some who wear the dress of sanctity, and are not able to work out the merit of perfection, yet who must in no wise be numbered among the hypocrites, because it is one thing to sin from weakness, another from crafty affectation.

(Etym. x. ex Aug. Serm.) The name 'hypocrite' is derived from the appearance of those who in the shows are disguised in masks, variously coloured according to the character they represent, sometimes male, sometimes female, to impose on the spectators while they act in the games.

He who sounds a trumpet before him when he does alms is a hypocrite. Whence he adds, as the hypocrites do.

A reward not of God, but of themselves, for they receive praise of men, for the sake of which it was that they practised their virtues.

Nor even at this did He stop, but proceeds yet further, by other motives also increasing their disgust. For as above He set forth publicans and heathens, by the quality of the person shaming their imitators, so also in this place the hypocrites.

"Therefore when thou doest thine alms," saith He, "do not sound a trumpet before thee, as the hypocrites do."

Not that they had trumpets, but He means to display the greatness of their frenzy, by the use of this figure of speech, deriding and making a show of them hereby.

And well hath He called them "hypocrites" for the mask was of mercy, but the spirit of cruelty and inhumanity. For they do it, not because they pity their neighbors, but that they themselves may enjoy credit; and this came of the utmost cruelty; while another was perishing with hunger, to be seeking vainglory, and not putting an end to his suffering.

It is not then the giving alms which is required, but the giving as one ought, the giving for such and such an end.

Having then amply derided those men, and having handled them so, that the hearer should be even ashamed of them, He again corrects thoroughly the mind which is so distempered: and having said how we ought not to act, He signifies on the other hand how we ought to act.

The trumpet stands for every act or word that tends to a display of our works; for instance, to do alms if we know that some other person is looking on, or at the request of another, or to a person of such condition that he may make us return; and unless in such cases not to do them. Yea, even if in some secret place they are done with intent to be thought praiseworthy, then is the trumpet sounded.

Is it to please the brethren, or God Himself? If God Himself, He is as capable of beholding whatever is done in secret, as He is just to remunerate what is done for His sole honour. In fine, He enjoins us not to trumpet forth any one of those things which will merit reward in His sight, nor get compensation for them from men.

"Therefore when thou givest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may be praised by men." The hypocrites did not actually have trumpets; the Lord is here deriding their thoughts, for they wanted their almsgiving to be trumpeted. "Hypocrites" are those who differ in appearance from what they really are. These men, therefore, appear to be merciful and generous, but are in fact the opposite. Verily I say unto you, They have received their reward. Having been praised by men, that is the only reward they will receive.

Regarding almsgiving, therefore, which is the first, he does two things. First, he excludes the undue manner; secondly, he sets forth the due manner, at the words But when thou dost alms. Regarding the first, he excludes the undue manner; secondly, he assigns the reason, at the words Amen I say to you. He excludes the undue manner on three grounds: the sign, the place, and the end. As to the first, he says: Therefore when thou dost an alms-deed. The connection is: Take heed that you do not your justice, etc. Hence, since almsgiving is a part of justice, when thou dost an alms-deed, sound not a trumpet, etc. It was the custom among the Jews that when they gave public alms, they sounded trumpets so that the poor might be gathered together. Therefore, what was introduced from a certain necessity, the malice of men perverted to vainglory. And therefore the Lord forbids it; and according to Chrysostom, it is the same as sounding a trumpet when you desire to appear praiseworthy for any good whatsoever, even if it is done in secret: "Lift up your voice with strength" (Is 40:9).

As the hypocrites. Here he first speaks of hypocrites. Hence we should see what this name "hypocrite" properly means. It is derived and produced from the representation that was done in theatrical plays, where they brought in men wearing masked faces to represent the persons whose deeds they were portraying. Hence "hypocrite" was derived from "hypo," which is "under," and "crisis," which is "judgment." For he was one person and appeared another; and such is the hypocrite, who outwardly has the appearance of holiness and inwardly does not fulfill what he shows. Gregory says that it is not the case if someone sometimes falls through weakness; for those are properly hypocrites who have the appearance of holiness only in order to be seen.

Consequently, he excludes regarding the place, and this too is reproved if it is done with pretense, but not if for the sake of example. In the synagogues, as now in the church, and in the streets, as in a public place. That they may be honoured by men, and this is what he said above: before men, that they may be honoured, etc.: "How can you believe?" (Jn 5:44).

Consequently, he assigns the reason: Amen I say to you, they have received their reward. For each person's reward is that for which he works: "Did you not agree with me for a denarius?" (Mt 20:13).

(ubi sup.) But according to this interpretation, it will be no fault to have a respect to pleasing the faithful; and yet we are forbidden to propose as the end of any good work the pleasing of any kind of men. Yet if you would have men to imitate your actions which may be pleasing to them, they must be done before unbelievers as well as believers. If again, according to another interpretation, we take the left hand to mean our enemy, and that our enemy should not know when we do our alms, why did the Lord Himself mercifully heal men when the Jews were standing round Him? And how too must we deal with our enemy himself according to that precept, If thy enemy hunger, feed him. (Prov. 25:21.) A third interpretation is ridiculous; that the left hand signifies the wife, and that because women are wont to be more close in the matter of expense out of the family purse, therefore the charities of the husband should be secret from the wife, for the avoiding of domestic strife. But this command is addressed to women as well as to men, what then is the left hand, from which women are bid to conceal their alms? Is the husband also the left hand of the wife? And when it is commanded such that they enrich each other with good works, it is clear that they ought not to hide their good deeds; nor is a theft to be committed to do God service. But if in any case something must needs be done covertly, from respect to the weakness of the other, though it is not unlawful, yet that we cannot suppose the wife to be intended by the left hand here is clear from the purport of the whole paragraph; no, not even such an one as he might well call left. But that which is blamed in hypocrites, namely, that they seek praise of men, this you are forbid to do; the left hand therefore seems to signify the delight in men's praise; the right hand denotes the purpose of fulfilling the divine commands. Whenever then a desire to gain honour from men mingles itself with the conscience of him that does alms, it is then the left hand knowing what the right hand, the right conscience, does. Let not the left hand know, therefore, what the right hand doeth, means, let not the desire of men's praise mingle with your conscience. But our Lord does yet more strongly forbid the left hand alone to work in us, than its mingling in the works of the right hand.

Here the Lord is not speaking literally of the hands of the human body. Hands as such cannot know, having the senses neither of seeing nor or language. Rather, "on the right hand" means righteous deeds and "on the left" signifies sinful deeds or persons. Thus we read it written in the book of Kings that "hand" means people when it says, "Do I not have ten hands in Israel?"—that is, ten tribes of Israel. Therefore, there is no doubt that "on the right hand" means "the just" and "on the left" means "sinners," according to what Solomon related: "The Lord acknowledges the divisions on the right; the perverse are those who are on the left." The Lord makes very plain the meaning of this "right" and "left" in the Gospel when he declares that the just are to be placed at the right, the sinners on the left. If something is to be accomplished according to the teaching of the Lord, then the right hand of the just must not know what the left is doing. That is, in order to labor religiously and faithfully, we should not boast in the sight of sinners and unfaithful people.

Another hermit said: 'Unless the miller blindfolds the donkey in the treadmill, it will turn round and eat the corn. God has mercifully blindfolded us, so that we cannot see the good that we do, for then we should perhaps praise ourselves and lose our reward. That is why we are left for a time with bad thoughts, so that when we see them, we judge and condemn ourselves. Those very thoughts are the cloth that blindfolds us and prevents goodness from being seen. When a man accuses himself, he does not lose his reward.'

And therefore has the Lord said: "Judge not, that ye be not judged: for with what judgment ye shall judge, ye shall be judged." [Matthew 7:1-2] [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise." [Luke 3:11] And, "For I was an hungered, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was naked and ye clothed Me." [Matthew 25:35-36] And, "When thou doest thine alms, let not thy left hand know what thy right hand doeth." [Matthew 6:3] And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands. But thus do I say, "from strange hands," not as if the world were not God's possession, but that we have gifts of this sort, and receive them from others, in the same way as these men had them from the Egyptians who knew not God; and by means of these same do we erect in ourselves the tabernacle of God: for God dwells in those who act uprightly, as the Lord says: "Make to yourselves friends of the mammon of unrighteousness, that they, when ye shall be put to flight, may receive you into eternal tabernacles." For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord's advantage.

(Vers. 3, 4.) But when you give alms, let not your left hand know what your right hand is doing, so that your alms may be done in secret; and your Father who sees in secret will reward you. And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. But when you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you.

Amen I say to you, they have received their reward. Not God's reward, but their own. For they have been praised by men, for whom they have exercised virtues.

"Let not thy left hand know," saith He, "what thy right hand doeth."

Here again His enigmatical meaning is not of the hands, but He hath put the thing hyperbolically. As thus: "If it can be," saith He, "for thyself not to know it, let this be the object of thine endeavor; that, if it were possible, it may be concealed from the very hands that minister." It is not, as some say, that we should hide it from wrong-headed men, for He hath here commanded that it should be concealed from all.

The Apostles in the book of the Constitutions, interpret thus; The right hand is the Christian people which is at Christ's right hand; the left hand is all the people who are on His left hand. He means then, that when a Christian does alms, the unbeliever should not see it.

"But when thou givest alms, let not thy left hand know what thy right hand doeth." Using hyperbole of language, the Lord said, "If it is possible, do not even be aware yourself that you are giving alms." Or, in another sense as well, the left hand represents vainglory and the right hand, almsgiving. Let not your vainglory be aware of your almsgiving.

Consequently, he assigns the due and fitting manner, and afterward assigns the reason, at the words That thy alms may be in secret. He says, therefore: But when thou dost alms. This is expounded in many ways. For Chrysostom says that in the book of the Canons of the Apostles it is expounded thus: by the left hand is understood the unfaithful people; by the right, the faithful. Hence, he means that nothing should be done before unbelievers.

Against this, Augustine objects that when one gives alms for glory, then it ought not to be seen even by the faithful; or if for usefulness, then it ought to be done before unbelievers: this "is properly useful," that seeing your good works they may glorify your Father (Mt 5:16).

But others expound it that by the left hand he means a wife, who sometimes impedes her husband from works of mercy. Hence, he means that even a wife should not know, and the same should be understood of anyone else. And Augustine likewise objects against this, because this precept is given to all; therefore no one should say let not thy left hand know, etc. Hence Augustine expounds it differently, and Chrysostom also, and they come to almost the same thing: they say that in Scripture, by the left hand are understood temporal goods, and by the right, spiritual ones: "In her right hand is length of days" (Pr 3:16). Hence the Lord means that it should not be done for earthly glory. Or, in another way that comes to the same thing: by the right hand are sometimes understood works of virtue, and by the left, sins — as though when a work of virtue is done, it should not be done with any sin. Chrysostom, however, gives the literal sense and says that the Lord speaks by way of excess, as if someone were to say: if it were possible, I would not want even my foot to know this.

A hypocrite is one who pretends to be something one is not. This person pretends to be righteous yet shows no evidence of righteousness. All attention is focused on how one is being perceived or praised by others. Even pretenders may receive this praise precisely while they are deceiving those to whom they seem to be good. But they receive no reward from God the searcher of the heart—only reproach for their deceit. They may have a human reward, but from God they hear, "Depart from me, you workers of deceit. You may speak my name, but you do not do my works." So you receive your reward with others, you have received the glory of others—so what? If you do good for the express purpose of having human glory, what good have you? The praise of others need not even be sought by one who acts rightly. We ought to follow one who acts rightly, profiting by imitating what we praise.

The intent with which He said all this is shown in that He adds, that your alms may be in secret; that is, in that your good conscience only, which human eye cannot see, nor words discover, though many things are said falsely of many. But your good conscience itself is enough for you towards deserving your reward, if you look for your reward from Him who alone can see your conscience. This is that He adds, And your Father which seeth in secret shall reward you. Many Latin copies have, openly.

But in the Greek copies, which are earlier, we have not the word openly.

And then the reward too; consider how great it is. For after He had spoken of the punishment from the one, He points out also the honor derived from the other; from either side urging them, and leading them on to high lessons. Yea, for He is persuading them to know that God is everywhere present, and that not by our present life are our interests limited, but a yet more awful tribunal will receive us when we go hence, and the account of all our doings, and honors, and punishments: and that no one will be hid in doing anything either great or small, though he seem to be hid from men. For all this did He darkly signify, when He said,

"Thy Father which seeth in secret shall reward thee openly."

Setting for him a great and august assemblage of spectators, and what He desires, that very thing bestowing on him in great abundance. "For what," saith He, "dost thou wish? is it not to have some to be spectators of what is going on? Behold then, thou hast some; not angels, nor archangels, but the God of all." And if thou desire to have men also as spectators, neither of this desire doth He deprive thee at the fitting season, but rather in greater abundance affords it unto thee. For, if thou shouldest now make a display, thou wilt be able to make it to ten only, or twenty, or (we will say) a hundred persons: but if thou take pains to lie hid now, God Himself will then proclaim thee in the presence of the whole universe. Wherefore above all, if thou wilt have men see thy good deeds, hide them now, that then all may look on them with the more honor, God making them manifest, and extolling them, and proclaiming them before all. Again, whereas now they that behold will rather condemn thee as vainglorious; when they see thee crowned, so far from condemning, they will even admire thee, all of them. When therefore by waiting a little, thou mayest both receive a reward, and reap greater admiration; consider what folly it is to cast thyself out of both these; and while thou art seeking thy reward from God, and while God is beholding, to summon men for the display of what is going on. Why, if display must be made of our love, to our Father above all should we make it; and this most especially, when our Father hath the power both to crown and to punish.

And let me add, even were there no penalty, it were not meet for him who desires glory, to let go this our theatre, and take in exchange that of men. For who is there so wretched, as that when the king was hastening to come and see his achievements, he would let him go, and make up his assembly of spectators of poor men and beggars? For this cause then, He not only commands to make no display, but even to take pains to be concealed: it not being at all the same, not to strive for publicity, and to strive for concealment.

For it is impossible that God should leave in obscurity any good work of man; but He makes it manifest in this world, and glorifies it in the next world, because it is the glory of God; as likewise the Devil manifests evil, in which is shown the strength of his great wickedness. But God properly makes public every good deed only in that world the goods of which are not common to the righteous and the wicked; therefore to whomsoever God shall there show favour, it will be manifest that it was as reward of his righteousness. But the reward of virtue is not manifested in this world, in which both bad and good are alike in their fortunes.

"That thine alms may be in secret, and thy Father Who seeth in secret Himself shall reward thee openly." When will He reward you? When all things are revealed clearly and openly, and then you will be not merely rewarded, but glorified.

The reason is given: That thy alms may be in secret, and in your conscience, which is hidden: "No one knows the things of a man" (1 Cor 2:11); and again: "Our glory is this, the testimony of our conscience" (2 Cor 1:12). For thus is that text understood: "For it is not he who is a Jew outwardly" (Rom 2:28).

And thy Father who seeth in secret will repay thee: "All things are naked and open" (Heb 4:13); "The heart of man is perverse" (Jer 17:9). Augustine says that in some manuscripts there is found "will repay thee openly," because just as the devil endeavors to lay open and publish what is in the conscience in order to cause scandal, so God for greater benefit and also as an example to the wicked will bring forth good things. Hence, many saints could not remain hidden: "He will bring forth your justice as the light" (Ps 37:6), which you held in secret. Yet this does not seem to be part of the text.

(Serm. in Mont. ii. 3.) He does not now bid us pray, but instructs us how we should pray; as above He did not command us to do alms, but showed the manner of doing them.

(ubi sup.) Not that the mere being seen of men is an impiety, but the doing this, in order to be seen of men.

(ubi sup.) The privity of other men is to be so far shunned by us, as it leads us to do any thing with this mind that we look for the fruit of their applause.

(Tr. vii. 2.) The Lord has bid us in His instructions to pray secretly in remote and withdrawn places, as best suited to faith; that we may be assured that God who is present every where hears and sees all, and in the fulness of His Majesty penetrates even hidden places.

(Tr. vii. 20.) What insensibility is it to be snatched wandering off by light and profane imaginings, when you are presenting your entreaty to the Lord, as if there were aught else you ought rather to consider than that your converse is with God! How can you claim of God to attend to you, when you do not attend to yourself? This is altogether to make no provision against the enemy; this is when praying to God, to offend God's Majesty by the neglectfulness of your prayer.

Neither pray as the hypocrites; but as the Lord commanded in His Gospel, thus pray: Our Father who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us to-day our daily (needful) bread, and forgive us our debt as we also forgive our debtors. And bring us not into temptation, but deliver us from the evil one (or, evil); for Thine is the power and the glory for ever. Thrice in the day thus pray.

(ord.) Or, the corners of the streets, are the places where one way crosses another, and makes four cross-ways.

This if taken in its plain sense teaches the hearer to shun all desire of vain honour in praying.

(Collat. ix. 35.) Also we should observe close silence in our prayers, that our enemies, who are ever most watchful to ensnare us at that time, may not know the purport of our petition.

"And when ye pray," saith He, "ye shall not be as the hypocrites, for they love to pray standing in the synagogues, and in the corners of the streets. Verily I say unto you, they have their reward."

"But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret."

These too again He calls "hypocrites," and very fitly; for while they are feigning to pray to God, they are looking round after men; wearing the garb not of suppliants, but of ridiculous persons. For he, who is to do a suppliant's office, letting go all other, looks to him alone, who hath power to grant his request. But if thou leave this one, and go about wandering and casting around thine eyes everywhere, thou wilt depart with empty hands. For this was thine own will. Wherefore He said not, "such shall not receive a reward," but, "they have it out:" that is, they shall indeed receive one, but from those of whom they themselves desire to have it. For God wills not this: He rather for His part was willing to bestow on men the recompense that comes from Himself; but they seeking that which is from men, can be no longer justly entitled to receive from Him, for whom they have done nothing.

But mark, I pray thee, the lovingkindness of God, in that He promises to bestow on us a reward, even for those good things which we ask of Him.

Having then discredited them, who order not this duty as they ought, both from the place and from their disposition of mind, and having shown that they are very ridiculous: He introduces the best manner of prayer, and again gives the reward, saying, "Enter into thy closet."

"What then," it may be said, "ought we not to pray in church?" Indeed we ought by all means, but in such a spirit as this. Because everywhere God seeks the intention of all that is done. Since even if thou shouldest enter into thy closet, and having shut the door, shouldest do it for display, the doors will do thee no good.

It is worth observing in this case also, how exact the definition, which He made when He said, "That they may appear unto men." So that even if thou shut the doors, this He desires thee duly to perform, rather than the shutting of the doors, even to shut the doors of the mind. For as in everything it is good to be freed from vainglory, so most especially in prayer. For if even without this, we wander and are distracted, when shall we attend unto the things which we are saying, should we enter in having this disease also? And if we who pray and beseech attend not, how do we expect God to attend?

But yet some there are, who after such and so earnest charges, behave themselves so unseemly in prayer, that even when their person is concealed, they make themselves manifest to all by their voice, crying out disorderly, and rendering themselves objects of ridicule both by gesture and voice. Seest thou not that even in a market place, should any one come up doing like this, and begging clamorously, he will drive away him whom he is petitioning; but if quietly, and with the proper gesture, then he rather wins over him that can grant the favor?

Let us not then make our prayer by the gesture of our body, nor by the loudness of our voice, but by the earnestness of our mind: neither with noise and clamor and for display, so as even to disturb those that are near us, but with all modesty, and with contrition in the mind, and with inward tears.

But art thou pained in mind, and canst not help crying aloud? yet surely it is the part of one exceedingly pained to pray and entreat even as I have said. Since Moses too was pained, and prayed in this way and was heard; for this cause also God said unto him, "Wherefore criest thou unto me." And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out. But Abel prayed not only when silent, but even when dying, and his blood sent forth a cry more clear than a trumpet.

Do thou also then groan, even as that holy one, I forbid it not. "Rend," as the prophet commanded, "thine heart, and not thy garments." Out of deeps call upon God, for it is said, "Out of the depths have I cried to Thee, O Lord." From beneath, out of the heart, draw forth a voice, make thy prayer a mystery. Seest thou not that even in the houses of kings all tumult is put away, and great on all sides is the silence? Do thou also therefore, entering as into a palace,-not that on the earth, but what is far more awful than it, that which is in heaven,-show forth great seemliness. Yea, for thou art joined to the choirs of angels, and art in communion with archangels, and art singing with the seraphim. And all these tribes show forth much goodly order, singing with great awe that mystical strain, and their sacred hymns to God, the King of all. With these then mingle thyself, when thou art praying, and emulate their mystical order.

For not unto men art thou praying, but to God, who is everywhere present, who hears even before the voice, who knows the secrets of the mind. If thou so pray, great is the reward thou shalt receive.

"For thy Father," saith He, "who seeth in secret, shall reward thee openly."

He said not, "shall freely give thee," but, "shall reward thee;" yea, for He hath made Himself a debtor to thee, and even from this hath honored thee with great honor. For because He Himself is invisible, He would have thy prayer be so likewise.

(non occ.) Solomon says, Before prayer, prepare thy soul. (Ecclus. 18:23.) This he does who comes to prayer doing alms; for good works stir up the faith of the heart, and give the soul confidence in prayer to God. Alms then are a preparation for prayer, and therefore the Lord after speaking of alms proceeds accordingly to instruct us concerning prayer.

Prayer is as it were a spiritual tribute which the soul offers of its own bowels. Wherefore the more glorious it is, the more watchfully ought we to guard that it is not made vile by being done to be seen of men.

But I suppose that it is not the place that the Lord here refers to, but the motive of him that prays; for it is praiseworthy to pray in the congregation of the faithful, as it is said, In your Churches bless ye God. (Ps. 68:26.) Whoever then so prays as to be seen of men does not look to God but to man, and so far as his purpose is concerned he prays in the synagogue. But he, whose mind in prayer is wholly fixed on God, though he pray in the synagogue, yet seems to pray with himself in secret. In the corners of the streets, namely, that they may seem to be praying retiredly; and thus earn a twofold praise, both that they pray, and that they pray in retirement.

He forbids us to pray in an assembly with the intent of being seen of that assembly, as He adds, that they may be seen of men. He that prays therefore should do nothing singular that might attract notice; as crying out, striking his breast, or reaching forth his hands.

Verily I say unto you, they have received their reward, for every man where he sows there he reaps, therefore they who pray because of men, not because of God, receive praise of men, not of God.

That none should be there present save he only who is praying, for a witness impedes rather than forwards prayer.

We may also understand by the door of the chamber, the mouth of the body; so that we should not pray to God with loudness of tone, but with silent heart, for three reasons. First, because God is not to be gained by vehement crying, but by a right conscience, seeing He is a hearer of the heart; secondly, because none but thyself and God should be privy to your secret prayers; thirdly, because if you pray aloud, you hinder any other from praying near you.

Let it be enough for you that He alone know your petitions, who knows the secrets of all hearts; for He Who sees all things, the same shall listen to you.

Do the ears of God wait for sound? How, then, could Jonah's prayer find way out unto heaven from the depth of the whale's belly, through the entrails of so huge a beast; from the very abysses, through so huge a mass of sea? What superior advantage will they who pray too loudly gain, except that they annoy their neighbours? Nay, by making their petitions audible, what less error do they commit than if they were to pray in public?

But how" in every place," since we are prohibited (from praying) in public? In every place, he means, which opportunity or even necessity, may have rendered suitable: for that which was done by the apostles (who, in gaol, in the audience of the prisoners, "began praying and singing to God") is not considered to have been done contrary to the precept; nor yet that which was done by Paul, who in the ship, in presence of all, "made thanksgiving to God.

"And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward." He also calls those men hypocrites who pretend they are looking to God when in fact they are looking to men; and from men they have received the only reward they will receive.

And when ye pray. Above, the Lord showed regarding the work of almsgiving that it should not be done for human glory; here he shows the same regarding prayer, and concerning this he does two things. First, he teaches the manner of praying; secondly, he teaches what should be sought in prayer, at the words Thus therefore shall you pray.

Regarding the first, he does two things: first, he teaches us to avoid in prayer the vanities of the hypocrites; secondly, the vanity of the gentiles, at the words And when you are praying. Regarding the first, he does two things: first, he excludes the unfitting manner of praying; secondly, he sets forth the fitting manner, at the words But thou. He excludes the manner of praying by the example of the hypocrites. Hence, first, he excludes this example; secondly, he explains it; thirdly, he assigns the reason. The second at the words that love; the third: Amen I say to you.

It is quite fitting that after almsgiving he treats of prayer here, because as Sirach (18:23) says, "Before prayer, prepare your soul." For through good works, among which almsgiving is the first, the soul is prepared for prayer: "Let us lift up our hearts" (Lam 3:41), which happens when good works are in harmony.

And it should be noted that the Lord does not urge us to pray but teaches the manner of praying, and this is when ye pray, you shall not be as the hypocrites, that love to stand and pray in the synagogues and corners of the streets. By "hypocrites" are understood pretenders who do everything for the sake of human praise; and although this vice is to be avoided in every work, yet especially in prayer, according to Chrysostom, because prayer is a kind of sacrifice that we offer to God from the innermost depths of the heart: "Let my prayer be directed" (Ps 141:2). A sacrifice may not be offered except to God; but it is offered to men if it is done for human glory. Hence such persons are idolaters. The hypocrite is described as to his desire for place throughout the whole passage. As to the first, he says that love. For it sometimes happens that holy men experience some stirring of vainglory, but they are not for this reason in the number of hypocrites unless they do this deliberately: "In the desire of her soul" (Jer 2:24).

And note two kinds of hypocrites who openly seek human glory, namely, those who pray in public places. Hence he says in the synagogues, where there was a gathering of the people. Some pray in private places and from the very avoidance of glory seek glory. For they want to appear to seek what is hidden while they really love what is public, and this is in the synagogues and corners of the streets. For if they truly sought what was hidden, they would not seek the corner of the streets but the privacy of a room. Or we can say that they seek what is openly public. But there are two kinds of public places: one designated for prayer, namely, the "synagogue"; another not designated for prayer, namely, the "corner." And properly a corner is where two lines intersect. Hence "the corners of the streets" are where two streets cross each other so that a crossroads is formed there; and this is very public and not designated for prayer: "The stones of the sanctuary are scattered" (Lam 4:1).

It should also be noted that one of the things that contributes to prayer is humility: "Of the humble and the meek" (Jdt 9:16); "You have regarded my humility" (Ps 31:7); but these stand as though proud. But it seems that it is not forbidden to pray in any place: "I desire that all men pray" (1 Tim 2:8); "In the churches bless the Lord" (Ps 68:26). But it must be said that it is not a sin unless under this intention, that they may be seen by men. And as Chrysostom says, although wishing to be seen by men is harmful in other works, yet it is especially so in prayer, because it harms both as to the end and as to the substance; for even if it is done with good intention, a man can scarcely keep his mind from wandering to various things, and much more so when it is done for the glory of men; and this is that they may be seen. Should one therefore not pray in a public place?

It should be known that God intends to prohibit that manner of praying by which vainglory is fostered, which is never sought except regarding something singular; for when there are many who observe the same practice, glory is not sought from another. Hence the Lord removes the singular manner of praying, namely, that no one should pray in a place not designated for prayer, unless someone is of such authority that he might also lead others to pray. Hence, according to Chrysostom, what he says about the corners should be referred to everything by which you would appear distinct from others with whom you associate.

Amen I say to you. Here he assigns the reason and says two things: reward and their. Each person's reward is that by which he is sustained from his work. Hence, when we do something for the glory of men, the glory of men is our reward, whereas we ought to await the true glory of God; and this is they have received their reward, because they have usurped it: "Whatever a man sows" (Gal 6:7).

Enter into your inner chamber. Do not let the door stand open to the boisterous, through whom the things that are outside profanely rush in and assail the inner self.

Outside the inner chamber are all things in time and space, which knock on the door. Through our bodily senses they clamor to interrupt our prayer, so that prayer is invaded with a crowd of vain phantoms. This is why you must shut the door. The senses of the body are resisted, that the spirit of prayer may be directed to the Father. This occurs in the inmost heart, where prayer is offered to the Father in secret. There "your Father who sees in secret will reward you." This is a fitting conclusion to good counsel, not merely calling us to pray but also showing us how, not merely calling us to give alms but also showing the right spirit for doing so. The instruction is to cleanse the heart. Nothing cleanses the heart but the undivided and single-minded striving after eternal life from the pure love of wisdom alone.

(ubi sup.) Or, by our chambers are to be understood our hearts, of which it is spoken in the fourth Psalm; (Ps 4:4.) What things ye utter in your hearts, and wherewith ye are pricked in your chambers. The door is the bodily senses; without are all worldly things, which, enter into our thoughts through the senses, and that crowd of vain imaginings which beset us in prayer.

(ubi sup.) The door then must be shut, that is, we must resist the bodily sense, that we may address our Father in such spiritual prayer as is made in the inmost spirit, where we pray to Him truly in secret.

We have our New Testament regimental orders upon the subject. I would take it for granted that everyone who becomes a Christian would undertake this practice. It is enjoined upon us by our Lord; and since they are His commands, I believe in following them. It is always just possible that Jesus Christ meant what He said when He told us to seek the secret place and to close the door.

Almost certainly God is not in Time. His life does not consist of moments following one another. If a million people are praying to Him at ten-thirty tonight, He need not listen to them all in that one little snippet which we call ten-thirty. Ten-thirty—and every other moment from the beginning of the world—is always the Present for Him. If you like to put it that way, He has all eternity in which to listen to the split second of prayer put up by a pilot as his plane crashes in flames.

That is difficult, I know. Let me try to give something, not the same, but a bit like it. Suppose I am writing a novel. I write 'Mary laid down her work; next moment came a knock at the door!' For Mary who has to live in the imaginary time of my story there is no interval between putting down the work and hearing the knock. But I, who am Mary's maker, do not live in that imaginary time at all. Between writing the first half of that sentence and the second, I might sit down for three hours and think steadily about Mary. I could think about Mary as if she were the only character in the book and for as long as I pleased, and the hours I spent in doing so would not appear in Mary's time (the time inside the story) at all.

This is not a perfect illustration, of course. But it may give just a glimpse of what I believe to be the truth. God is not hurried along in the Time-stream of this universe any more than an author is hurried along in the imaginary time of his own novel. He has infinite attention to spare for each one of us. He does not have to deal with us in the mass. You are as much alone with Him as if you were the only being He had ever created.

We find in the books of Kings that very holy woman Hannah fulfilling the precepts of this Gospel teaching. For while praying without uttering a sound, in her heart and in the sight of God, she poured out her desire in her prayers. She was immediately found worthy to be heard by the Lord. In the same way the Lord granted to Daniel, who always prayed in secret with three servants, to understand the interpretations of his dream and the secrets of revelation. Cornelius too, not yet instructed in the precepts of the gospel, prayed secretly and faithfully in his room and was found worthy to hear the voice of the angel speaking. What should we say of Jonah, who, not only in his room but trapped in the stomach of the whale, deserved so greatly to be heard through his prayers that from the depths of the sea and from the belly of so great a beast he escaped unharmed and alive?

I dine very often in restaurants because the nature of my trade makes it convenient: but if I thought that by dining in restaurants I was working for the creation of communal meals, I would never enter a restaurant again; I would carry bread and cheese in my pocket or eat chocolate out of automatic machines. For the personal element in some things is sacred. I heard Mr. Will Crooks put it perfectly the other day: "The most sacred thing is to be able to shut your own door."

We are asked to pray with the bedroom door closed, as it were, and we are taught to pour out our prayer in every place. The saints' prayers were undertaken in the presence of wild animals, in prisons, in flames, from the depths of the sea and the belly of the beast. Hence we are admonished not to enter the recesses of our homes but the bedroom of our hearts. With the office of our minds closed, we pray to God not with many words but with our conscience, for every act is superior to the words of speakers.

(Verse 6) But when you pray, go into your room, close the door, and pray to your Father who is in secret. And your Father who sees in secret will reward you. This is simply understood, it teaches the listener to flee from vain glory in prayer. But it seems to me that this is more of a command, that we should pray to the Lord with our thoughts confined within our hearts and our lips closed, which we also read Anna did in the Book of Kings; Her lips, it says, were moving (1 Samuel 1:13).

"But thou, when thou prayest, enter into thine inner chamber and when thou hast shut thy door, pray to thy Father Who is in secret; and thy Father Who seeth in secret shall reward thee openly." Should I not then pray in church? Indeed I should, but with a right mind and not for show. For it is not the place which harms prayer, but the manner and the intent with which we pray. For many who pray in secret do so to impress men.

But thou when thou shalt pray. Here he sets forth the due manner, and first he presents it; secondly, he assigns the reason: And thy Father. He says, therefore: But thou, when thou shalt pray, i.e., when you dispose yourself to pray. Enter into thy chamber. This is expounded in three ways. It is understood first literally of the secret of a private room. But do those who go to church do the contrary? It must be said that he speaks of private prayer, which should not be done except in a private place, and this for three reasons: first, because it accords with faith, for then you confess that God is present everywhere: "Lord, before you is all my desire" (Ps 38:9); "Heaven and earth" (Jer 23:24). Secondly, because although prayer is impeded when among many, it is quiet in secret: "I will lead her into the wilderness" (Hos 2:14). Thirdly, because vainglory is avoided.

Yet it must be said that he should pray before the Lord, alone; that is, having shut the door, literally, so as even to exclude the possibility of being approached. Secondly, by the chamber can be understood the interior secret of the heart: "What you say in your hearts" (Ps 4:4). Having shut the door: "Make doors for your mouth" (Sir 28:25), as if to say: Pray silently. And this for three reasons: first, because it attests to faith, for then you confess that God knows the thoughts of hearts: "Man sees what appears" (1 Sam 16:7). Secondly, because others should not know your petitions: "My secret is my own" (Is 24:16). Thirdly, because if you were to speak aloud you would impede others: "Neither hammer nor axe was heard" (1 Kgs 6:7).

But what shall we say about public prayer? It must be said that the Lord speaks of private prayer, in which the benefit of one person is sought. But in public prayer, the benefit of the multitude is also sought; and because through such vocal prayers some are stirred to devotion, therefore chants were instituted. Hence Augustine says in his book of Confessions that blessed Athanasius, lest he take too much delight in the chanting, wanted everything to be read in a subdued voice. But because blessed Augustine, before he was converted, was greatly helped by such chanting, he did not dare to contradict it but approved.

But the question arises whether someone praying in a private place ought to say words or not. A distinction must be made here, because sometimes words proceed from intention, and sometimes from the impulse of the heart, because as Job says: "A word conceived" (cf. Job 4:2). Hence from the very impulse of the spirit some persons are driven to say certain words, and this proceeds entirely from feeling.

But words can be considered in two ways: either as due, and then they must be rendered — such are the Hours: "With my voice I cry to the Lord" (Ps 142:1); or as useful for praying, and then a distinction must be made between the beginning and the end, because the end of prayer is better. For if at the beginning of prayer the affections are stirred by words to pray devoutly, then it is useful to utter words; but when the affections are not stirred, then words should not be uttered and the affections should be tended to, because just as what is hot is diminished by evaporation, so affection is emptied out by words, as is also evident from grief expressed to others: "My heart grew hot within me" (Ps 39:3); "I said, I will not speak in the name of the Lord, and there became a fire" (Jer 20:9). Augustine expounds having shut the door in a third way: by "chamber" is understood the heart, by "door" the exterior senses and also the imagination; as though such a person should enter his heart and shut out the senses and imagination so that nothing enters within except what pertains to prayer. And Cyprian assigns two reasons. First, because it is blameworthy that you do not attend to what you say when you speak with some king. Secondly, because how does God understand you if you do not understand yourself? This is the door of which Revelation (3:20) says: "Behold, I stand at the door and knock."

And thy Father who seeth in secret will repay thee. Here he assigns the reason. For no one prays except to him whom he sees. But God: "All things are naked and open" (Heb 4:13). In secret, whether of the heart or of the place, will repay thee.

(ubi sup.) As the hypocrites use to set themselves so as to be seen in their prayers, whose reward is to be acceptable to men; so the Ethnici (that is, the Gentiles) use to think that they shall be heard for their much speaking; therefore He adds, When ye pray, do not ye use many words.

(Epist. 130, 10.) Yet to continue long in prayer is not, as some think, what is here meant, by using many words. For much speaking is one thing, and an enduring fervency another. For of the Lord Himself it is written, that He continued a whole night in prayer, and prayed at great length, setting an example to us. The brethren in Egypt are said to use frequent prayers, but those very short, and as it were hasty ejaculations, lest that fervency of spirit, which is most behoveful for us in prayer, should by longer continuance be violently broken off. Herein themselves sufficiently show, that this fervency of spirit, as it is not to be forced if it cannot last, so if it has lasted is not to be violently broken off. Let prayer then be without much speaking, but not without much entreaty, if this fervent spirit can be supported; for much speaking in prayer is to use in a necessary matter more words than necessary. But to entreat much, is to importune with enduring warmth of heart Him to whom our entreaty is made; for often is this business effected more by groans than words, by weeping more than speech.

(ubi sup.) And truly all superfluity of discourse has come from the Gentiles, who labour rather to practise their tongues than to cleanse their hearts, and introduce this art of rhetoric into that wherein they need to persuade God.

(ubi sup.) For we use many words then when we have to instruct one who is in ignorance, what need of them to Him who is Creator of all things; Your heavenly Father knoweth what ye have need of before you ask Him.

(ubi sup.) Nor ought we to use words in seeking to obtain of God what we would, but to seek with intense and fervent application of mind, with pure love, and suppliant spirit.

(Epist. 130, 9.) But even with words we ought at certain periods to make prayer to God, that by these signs of things we may keep ourselves in mind, and may know what progress we have made in such desire, and may stir up ourselves more actively to increase this desire, that after it have begun to wax warm, it may not be chilled and utterly frozen up by divers cares, without our continual care to keep it alive. Words therefore are needful for us that we should be moved by them, that we should understand clearly what it is we ask, not that we should think that by them the Lord is either instructed or persuaded.

(Serm. in Mont. ii. 3.) Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.

[On how a sincere desire to pray attentively degenerated into a torment of vain repetition]

One had no sooner reached "Amen" than it whispered, "Yes. But are you sure you were really thinking about what you said?"; then, more subtly, "Were you, for example, thinking about it as well as you did last night?" The answer, for reasons I did not then understand, was nearly always No. "Very well," said the voice, "hadn't you, then, better try it over again?" And one obeyed; but of course with no assurance that the second attempt would be any better... The thing threatened to become an infinite regress. One began of course by praying for good "realisations". But had that preliminary prayer itself been "realised"?... How it all comes back! The cold oil-cloth, the quarters chiming, the night slipping past, the sickening, hopeless weariness. This was the burden from which I longed with soul and body to escape. It had already brought me to such a pass that the nightly torment projected its gloom over the whole evening, and I dreaded bedtime as if I were a chronic sufferer from insomnia. Had I pursued the same road much further I think I should have gone mad.

Nonbelievers think that they can more easily obtain from the Lord what they require by using many words, but the Lord does not expect this from us. Rather, he wants us to send up our prayers not with wordy speech but with faith that comes from the heart. By doing so we command the merits of justice to him. He surely knows better all the things of which we have need and before we speak is aware of everything that we are going to request.

We have an example of just how great a distance there is between the wordy and the humble and simple prayer in the story of the Pharisee and the publican. The prayer of the Pharisee vaunting himself in his abundance of words was rejected. The humble and contrite publican, on the other hand, asking forgiveness for his sins, came away more justified than the self-boasting Pharisee. In this we find fulfilled what was written: "The prayer of the humble penetrates the clouds," reaching God who is ready to hear the request of the one who prays.

Some brothers asked Macarius, 'How should we pray?' He said, 'There is no need to talk much in prayer. Reach out your hands often, and say, "Lord have mercy on me, as you will and as you know." But if conflict troubles you, say, "Lord, help me." He knows what is best for us, and has mercy.'

(ord.) What He condemns is many words in praying that come of want of faith; as the Gentiles do. For a multitude of words were needful for the Gentiles, seeing the dæmons could not know for what they petitioned, until instructed by them; they think they shall be heard for their much speaking.

(Mor. xxxiii. 23.) True prayer consists rather in the bitter groans of repentance, than in the repetition of set forms of words.

(Verse 7.) But when praying, do not speak much, as the Gentiles do. For they think that they will be heard because of their many words. Therefore, do not be like them. If a Gentile speaks much in prayer, then a Christian should speak little. For God is not the listener of words, but of the heart. (Wisdom 1:6).

On this there starts up a heresy of certain Philosophers who taught the mistaken dogma, that If God knows for what we shall pray, and, before we ask, knows what we need, our prayer is needlessly made to one who has such knowledge. (Epicureans.) To such we shortly reply, That in our prayers we do not instruct, but entreat; it is one thing to inform the ignorant, another to beg of the understanding: the first were to teach; the latter is to perform a service of duty.

(Collat. ix. 36.) We should indeed pray often, but in short form, lest if we be long in our prayers, the enemy that lies in wait for us, might suggest something for our thoughts.

Then He speaks even the very words of the prayer.

"When ye pray," saith He, "use no vain repetitions, even as the heathen do."

You see that when He was discoursing of almsgiving, He removed only that mischief which comes of vainglory, and added nothing more; neither did He say whence one should give alms; as from honest labor, and not from rapine nor covetousness: this being abundantly acknowledged among all. And also before that, He had thoroughly cleared up this point, when He blessed them "that hunger after righteousness."

But touching prayer, He adds somewhat over and above; "not to use vain repetitions." And as there He derides the hypocrites, so here the heathen; shaming the hearer everywhere most of all by the vileness of the persons. For since this, in most cases, is especially biting and stinging, I mean our appearing to be likened to outcast persons; by this topic He dissuades them; calling frivolousness, here, by the name of "vain repetition:" as when we ask of God things unsuitable, kingdoms, and glory, and to get the better of enemies, and abundance of wealth, and in general what does not at all concern us.

"For He knoweth," saith He, "what things ye have need of."

And herewith He seems to me to command in this place, that neither should we make our prayers long; long, I mean, not in time, but in the number and length of the things mentioned. For perseverance indeed in the same requests is our duty: His word being, "continuing instant in prayer."

And He Himself too, by that example of the widow, who prevailed with the pitiless and cruel ruler, by the continuance of her intercession; and by that of the friend, who came late at night time, and roused the sleeper from his bed, not for his friendship's, but for his importunity's sake; what did He, but lay down a law, that all should continually make supplication unto Him? He doth not however bid us compose a prayer of ten thousand clauses, and so come to Him and merely repeat it. For this He obscurely signified when He said, "They think that they shall be heard for their much speaking."

"For He knoweth," saith He, "what things ye have need of." And if He know, one may say, what we have need of, wherefore must we pray? Not to instruct Him, but to prevail with Him; to be made intimate with Him, by continuance in supplication; to be humbled; to be reminded of thy sins.

Nevertheless, the proceeding of a discussion on the necessaries of faith is not idle, because it is not unfruitful. In edification no loquacity is base, if it be base at any time. And so, if the discourse be concerning some particular good, the subject requires us to review also the contrary of that good.

"But when ye pray, do not babble as the Gentiles do." "Babbling" means praying foolishly, as when someone asks for such worldly things as fame, wealth, or victory. "Babbling" is also inarticulate, childish speech. Therefore you, O reader, must not pray foolishly. "For they think that they shall be heard for their many words." It is not necessary to make long prayers, but rather short and frequent prayers, uttering few words, but persevering in prayer.

And when you are praying, speak not much. Here he teaches us to avoid the second vice, namely, the wordiness of the gentiles, and regarding this he does three things. First, he teaches us to avoid the example of the gentiles; secondly, he sets forth their intention; thirdly, he assigns the reason. The second at the words For they think; the third at the words Be not you therefore. He says, therefore, when you are praying. And note that he does not say "do not pray much," because that would be against Romans (12:12): "Be constant in prayer," and Luke (22:44): "Being in agony," and (Lk 6:12): He prayed, "spending the night in prayer." But he says speak not much. Augustine in his book On Prayer: "Let there not be much speaking, but let there be much prayer, if fervent intention does not fail." But "much" and "little," "great" and "small" are relative terms; for "much" can be said in two ways: in comparison to prayer, which is "the raising of the mind to God"; or they speak much when words exceed the prayer. And this can be in two ways: if the words are about unlawful things, and these are harmful; and when devotion is not present, then a man is rendered more weary and prayer becomes odious. And therefore Augustine says that the monks in Egypt had frequent prayers but brief ones. For they saw that devotion was necessary for the one praying, and it was emptied out by a multitude of words. And therefore it was established in the Church that different things be said at different hours: "Be not rash with your mouth" (Eccl 5:2). Augustine: "This business of prayer consists more in groans than in words."

As the heathens. The gentiles worshipped demons for gods: "All the gods of the gentiles are demons" (Ps 96:5). In demons, this should be considered: that they do not know future things or the hidden things of hearts except insofar as these are revealed to them. Hence it was necessary for the gentiles that everything be said through words: "Cry aloud" (1 Kgs 18:27).

Likewise, demons have a changeable disposition. Hence they can be moved by words. Hence Augustine says that Plato said they were moved by words. But God both knows all things and is not swayed by words: "I am God and I change not" (Mal 3:6); "God is not as man" (Num 23:19); "He will not spare him," with mighty words and words composed for entreaty (Job 41:3).

And it should be noted what He says to the blind man as he approaches: "What do you want Me to do for you?" Did He who was able to restore light not know what the blind man wanted? But He wishes to be asked for that which He foreknows both that we will ask and that He will grant. For He urges us persistently to prayer, and yet says: "For your heavenly Father knows what you need before you ask Him." Therefore He requires to be asked for this reason: He requires it in order to arouse the heart to prayer.

(V. 8.) For your Father knows what you need before you ask him. So you will pray like this. In this place, a certain heresy arises, as well as a perverse doctrine of philosophers, who say: If God knows what we pray for, and before we ask, he knows what we need, then we speak in vain to the one who knows. To these it must be briefly answered, we are not storytellers, but askers. For it is one thing to tell the ignorant, another to ask the one who knows. In that, there is evidence; here, there is obedience. There, we faithfully indicate; here, we miserably beseech.

Since, however, the Lord, the Foreseer of human necessities, said separately, after delivering His Rule of Prayer, "Ask, and ye shall receive; " and since there are petitions which are made according to the circumstances of each individual; our additional wants have the right-after beginning with the legitimate and customary prayers as a foundation, as it were-of rearing an outer superstructure of petitions, yet with remembrance of the Master's precepts.

"Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask Him." It is not to inform God of anything that we make our petitions, but instead, that we may detach ourselves from the cares of life and receive benefit by conversing with God.

For they think, etc. Be not you therefore like to them, etc., and why: for your Father knoweth, etc.: "Lord, before you is all my desire" (Ps 38:9). Therefore, if he knows, we should not multiply words. But it will be said: God knows what things are necessary for us. Why then do we pray? And Jerome answers that we do not ask with words in order to signify, but in order to petition. And again it could be asked: Why do we utter words? Augustine answers that it is different in the prayer we make to a man and to God; for in man, words avail greatly to move him; in God, to raise our heart to him. And therefore Augustine says that although we should always have our affections directed to God, yet it is necessary sometimes to pray with words lest they fail. And as Chrysostom says, from frequent prayer it comes about that a man is made familiar with God and God with him: "Moses spoke" (Ex 33:11).

Likewise, from this comes humility, because the height of God and one's own weakness are considered: "I will speak to my Lord" (Gen 18:27).

Likewise, from this a man is directed in his actions and seeks help from God: "I lifted up my eyes to the mountains" (Ps 121:1); "Whatever you do" (Col 3:17).

The sevenfold number of these petitions also seems to me to correspond to that sevenfold number out of which the whole sermon before us has had its rise. For if it is the fear of God through which the poor in spirit are blessed, inasmuch as theirs is the kingdom of heaven; let us ask that the name of God may be hallowed among men through that fear which is clean, enduring for ever. If it is piety through which the meek are blessed, inasmuch as they shall inherit the earth; let us ask that His kingdom may come, whether it be over ourselves, that we may become meek, and not resist Him, or whether it be from heaven to earth in the splendour of the Lord's advent, in which we shall rejoice, and shall be praised, when He says, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For in the Lord, says the prophet, shall my soul be praised; the meek shall hear thereof, and be glad. If it is knowledge through which those who mourn are blessed, inasmuch as they shall be comforted; let us pray that His will may be done as in heaven so in earth, because when the body, which is as it were the earth, shall agree in a final and complete peace with the soul, which is as it were heaven, we shall not mourn: for there is no other mourning belonging to this present time, except when these contend against each other, and compel us to say, I see another law in my members, warring against the law of my mind; and to testify our grief with tearful voice, O wretched man that I am! Who shall deliver me from the body of this death? If it is fortitude through which those are blessed who hunger and thirst after righteousness, inasmuch as they shall be filled; let us pray that our daily bread may be given to us today, by which, supported and sustained, we may be able to reach that most abundant fullness. If it is prudence through which the merciful are blessed, inasmuch as they shall obtain mercy; let us forgive their debts to our debtors, and let us pray that ours may be forgiven to us. If it is understanding through which the pure in heart are blessed, inasmuch as they shall see God; let us pray not to be led into temptation, lest we should have a double heart, in not seeking after a single good, to which we may refer all our actings, but at the same time pursuing things temporal and earthly. For temptations arising from those things which seem to men burdensome and calamitous, have no power over us, if those other temptations have no power which befall us through the enticements of such things as men count good and cause for rejoicing. If it is wisdom through which the peacemakers are blessed, inasmuch as they shall be called the children of God; let us pray that we may be freed from evil, for that very freedom will make us free, i.e. sons of God, so that we may cry in the spirit of adoption, Abba, Father.

But the distinction among these seven petitions is to be considered and commended. For inasmuch as our temporal life is being spent now, and that which is eternal hoped for, and inasmuch as eternal things are superior in point of dignity, albeit it is only when we have done with temporal things that we pass to the other; although the three first petitions begin to be answered in this life, which is being spent in the present world (for both the hallowing of God's name begins to be carried on just with the coming of the lord of humility; and the coming of His kingdom, to which He will come in splendour, will be manifested, not after the end of the world, but in the end of the world; and the perfect doing of His will in earth as in heaven, whether you understand by heaven and earth the righteous and sinners, or spirit and flesh, or the Lord and the Church, or all these things together, will be brought to completion just with the perfecting of our blessedness, and therefore at the close of the world), yet all three will remain to eternity. For both the hallowing of God's name will go on for ever, and there is no end of His kingdom, and eternal life is promised to our perfected blessedness. Hence those three things will remain consummated and thoroughly completed in that life which is promised us.

THE SON OF GOD, our Lord Jesus Christ, hath taught us a prayer; and tho He be the Lord Himself, as ye have heard and repeated in the creed, the only Son of God, yet He would not be alone. He is the only Son, and yet would not be alone; He hath vouchsafed to have brethren. For to whom doth He say: "Our Father which art in Heaven?" Whom did He wish us to call our Father save His own Father? Did He grudge us this? Parents sometimes, when they have gotten one, or two, or three children, fear to give birth to any more lest they reduce the rest to beggary. But because the inheritance which He promised us is such as many may possess and no one be straitened, therefore hath He called into His brotherhood the peoples of the nations; and the only Son hath numberless brethren who say, "Our Father which art in Heaven." So said they who have been before us; and so shall say those who will come after us. See how many brethren the only Son hath in His grace, sharing His inheritance with those for whom He suffered death. We had a father and mother on earth, that we might be born to labors and to death: but we have found other parents, God our Father, and the Church our Mother, by whom we are born unto life eternal. Let us then consider, beloved, whose children we have began to be; and let us live so as becomes those who have such a Father. See how that our Creator had condescended to be our Father!

We have heard whom we ought to call upon and with what hope of an eternal inheritance we have begun to have a Father in Heaven; let us now hear what we must ask of Him. Of such a Father what shall we ask? Do we not ask rain of Him to-day, and yesterday, and the day before? This is no great thing to have asked of such a Father, and yet ye see with what sighings and with what great desire we ask for rain when death is feared—when that is feared which none can escape. For sooner or later every man must die, and we groan, and pray, and travail in pain, and cry to God that we may die a little later. How much more ought we to cry to Him that we may come to that place where we shall never die!

Therefore is it said, "Hallowed by Thy name." This we also ask of Him that His name may be hallowed in us; for holy is it always. And how is His name hallowed in us except while it makes us holy? For once we were not holy, and we are made holy by His name: but He is always holy, and His name always holy. It is for ourselves, not for God, that we pray. For we do not wish well to God, to whom no ill can ever happen. But we wish what is good for ourselves, that His holy name may be hallowed, that that which is always holy may be hallowed in us.

Let the new people, therefore, who are called to an eternal inheritance freely employ the word of the New Testament and say, "Our Father who art in heaven," that is, the place where holiness and justice reign. For God is not contained spatially. The heavens may be in a sense "higher" created bodies of the world, even while remaining created, and so cannot exist apart from some spatial location. But do not think of this spatially, as if the birds are nearer to God than we. It is not written that "the Lord is closer to tall people" or "nearer to those who live on higher hills." For it is written, "The Lord is near to the broken-hearted and saves the crushed in spirit," namely, close to those who are humble.

(Serm. in Mont. ii. 3.) Still it may be asked, what is the use of prayer at all, whether made in words or in meditation of things, if God knows already what is necessary for us. The mental posture of prayer calms and purifies the soul, and makes it of more capacity to receive the divine gifts which are poured into it. For God does not hear us for the prevailing force of our pleadings; He is at all times ready to give us His light, but we are not ready to receive it, but prone to other things. There is then in prayer a turning of the body to God, and a purging of the inward eye, whilst those worldly things which we desired are shut out, that the eye of the mind made single might be able to bear the single light, and in it abide with that joy with which a happy life is perfected.

(Serm. in Mont. ii. 4.) Since in every entreaty we have first to propitiate the good favour of Him whom we entreat, and after that mention what we entreat for; and this we commonly do by saying something in praise of Him whom we entreat, and place it in the front of our petition; in this the Lord bids us say no more than only, Our Father which art in Heaven. Many things were said of them to the praise of God, yet do we never find it taught to the children of Israel to address God as 'Our Father;' He is rather set before them as a Lord over slaves. But of Christ's people the Apostle says, We have received the Spirit of adoption, whereby we cry Abba, Father, (Rom. 8:15.) and that not of our deservings, but of grace. This then we express in the prayer when we say, Father; which name also stirs up love. For what can be dearer than sons are to a father? And a suppliant spirit, in that men should say to God Our Father. And a certain presumption that we shall obtain; for what will He not give to His sons when they ask of Him, who has given them that first that they should be sons? Lastly, how great anxiety possesses his mind, that having called God his Father, he should not be unworthy of such a Father. By this the rich and the noble are admonished when they have become Christians not to be haughty towards the poor or truly born, who like themselves may address God as Our Father; and they therefore cannot truly or piously say this unless they acknowledge such for brethren.

(Serm. in Mont. ii. 5.) Or; in heaven is among the saints and the righteous men; for God is not contained in space. For the heavens literally are the upper parts of the universe, and if God be thought to be in them, then are the birds of more desert than men, seeing they must have their habitation nearer to God. But, God is nigh, (Ps. 34:18.) it is not said to the men of lofty stature, or to the inhabitants of the mountain tops; but, to the broken in heart. But as the sinner is called 'earth,' as earth thou art, and unto earth thou must return, (Gen. 3:19.) so might the righteous on the other hand be called 'the heaven.' Thus then it would be rightly said Who art in heaven, for there would seem to be as much difference spiritually between the righteous and sinners, as locally, between heaven and earth. With the intent of signifying which thing it is, that we turn our faces in prayer to the east, not as though God was there only, deserting all other parts of the earth; but that the mind may be reminded to turn itself to that nature which is more excellent, that is to God, when his body, which is of earth, is turned to the more excellent body which is of heaven. For it is desirable that all, both small and great, should have right conceptions of God, and therefore for such as cannot fix their thoughts on spiritual natures, it is better that they should think of God as being in heaven than in earth.

(ubi sup.) Having named Him to whom prayer is made and where He dwells, let us now see what things they are for which we ought to pray. But the first of all the things that are prayed for is, Hallowed be thy name, not implying that the name of God is not holy, but that it may be held sacred of men; that is, that God may be so known that nothing may be esteemed more holy.

(De Don. Pers. 2.) But why is this perseverance asked of God, if, as the Pelagians say, it is not given by God? Is it not a mocking petition to ask of God what we know is not given by Him, but is in the power of man himself to attain?

God, who is just and merciful, ought not to hear us except in those things which pertain to his honor and to our salvation—and such things are those which pertain to the reward of the homeland and to the provision for the journey, the first being three and the following four—hence it is that the petitions of the Lord's Prayer, which teach us what we ought profitably to ask, are seven.

For those things which pertain to divine honor and the reward of the homeland are three, namely the understanding of truth, the reverence of majesty, and the concord of will; or in other words, it is either the vision of the highest truth, which is not seen except by the pure and holy, and this is asked when it is said: Hallowed be thy name, that is, may the knowledge of thy name be given to the perfect, holy, and pure.

These seven gifts of the Holy Spirit are touched upon in the Lord's Prayer. In the first part the gift of fear is sought, when he says: "Our Father, who art in heaven; hallowed be thy name." In the first, our sanctification is sought, and this through the gift of fear. Isaiah: "Sanctify the Lord of hosts, and let him be your dread and your fear."

"With angels and archangels and all the company of heaven." Will you believe it? It is only quite recently I made that quotation a part of my private prayers--I festoon it round "hallowed be Thy name". This, by the way, illustrates what I was saying last week about the uses of ready-made forms. They remind one. And I have found this quotation a great enrichment. One always accepted this with theoretically. But it is quite different when one brings it into consciousness at an appropriate moment and wills the association of one's own little twitter with the voice of the great saints and (we hope) of our own dear dead. They may drown some of its uglier qualities and set off any tiny value it has...

Suppose the reformer stops saying that a good woman may be like God and begins saying that God is like a good woman. Suppose he says that we might just as well pray to 'Our Mother which art in heaven' as to 'Our Father'. Suppose he suggests that the Incarnation might just as well have taken a female as a male form, and the Second Person of the Trinity be as well called the Daughter as the Son. Suppose, finally, that the mystical marriage were reversed, that the Church were the Bridegroom and Christ the Bride. All this, as it seems to me, is involved in the claim that a woman can represent God as a priest does.

Now it is surely the case that if all these supposals were ever carried into effect we should be embarked on a different religion. Goddesses have, of course, been worshipped: many religions have had priestesses. But they are religions quite different in character from Christianity. Common sense, disregarding the discomfort, or even the horror, which the idea of turning all our theological language into the feminine gender arouses in most Christians, will ask 'Why not? Since God is in fact not a biological being and has no sex, what can it matter whether we say He or She, Father or Mother, Son or Daughter?'

But Christians think that God Himself has taught us how to speak of Him. To say that it does not matter is to say either that all the masculine imagery is not inspired, is merely human in origin, or else that, though inspired, it is quite arbitrary and unessential. And this is surely intolerable: or, if tolerable, it is an argument not in favour of Christian priestesses but against Christianity. It is also surely based on a shallow view of imagery. Without drawing upon religion, we know from our poetical experience that image and apprehension cleave closer together than common sense is here prepared to admit; that a child who has been taught to pray to a Mother in Heaven would have a religious life radically different from that of a Christian child.

But I think that is all an image does for me. If I tried to get more out of it, I think it would get in the way. For one thing, it will have some artistic merits or (more probably) demerits. Both are a distraction. Again, since there can be no plausible images of the Father or the Spirit, it will usually be an image of Our Lord. The continual and exclusive addressing our prayers to Him surely tends to what has been called "Jesus-worship"? A religion which has its value; but not, in isolation, the religion Jesus taught.

If you are interested enough to have read thus far you are probably interested enough to make a shot at saying your prayers: and, whatever else you say, you will probably say the Lord's Prayer.

Its very first words are Our Father. Do you now see what those words mean? They mean quite frankly, that you are putting yourself in the place of a son of God. To put it bluntly, you are dressing up as Christ. If you like, you are pretending. Because, of course, the moment you realise what the words mean, you realise that you are not a son of God. You are not a being like The Son of God, whose will and interests are at one with those of the Father: you are a bundle of self-centred fears, hopes, greeds, jealousies, and self-conceit, all doomed to death. So that, in a way, this dressing up as Christ is a piece of outrageous cheek. But the odd thing is that He has ordered us to do it.

After this we say, "Hallowed be Thy name; "not that we wish for God that He may be hallowed by our prayers, but that we beseech of Him that His name may be hallowed in us. But by whom is God sanctified, since He Himself sanctifies? Well, because He says, "Be ye holy, even as I am holy,"33 we ask and entreat, that we who were sanctified in baptism may continue in that which we have begun to be. And this we daily pray for; for we have need of daily sanctification, that we who daily fall away may wash out our sins by continual sanctification. And what the sanctification is which is conferred upon us by the condescension of God, the apostle declares, when he says, "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor deceivers, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such indeed were you; but ye are washed; but ye are justified; but ye are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God."34 He says that we are sanctified in the name of our Lord Jesus Christ, and by the Spirit of our God. We pray that this sanctification may abide in us and because our Lord and Judge warns the man that was healed and quickened by Him, to sin no more lest a worse thing happen unto him, we make this supplication in our constant prayers, we ask this day and night, that the sanctification and quickening which is received from the grace of God may be preserved by His protection.

(Tr. vii. 1.) He who gave to us to live, taught us also to pray, to the end, that speaking to the Father in the prayer which the Son hath taught, we may receive a readier hearing. It is praying like friends and familiars to offer up to God of His own. Let the Father recognize the Son's words when we offer up our prayer; and seeing we have Him when we sin for an Advocate with the Father, let us put forward the words of our Advocate, when as sinners we make petition for our offences.

(Tr. vii. 4.) We say not My Father, but Our Father, for the teacher of peace and master of unity would not have men pray singly and severally, since when any prays, he is not to pray for himself only. Our prayer is general and for all, and when we pray, we pray not for one person but for us all, because we all are one. So also He willed that one should pray for all, according as Himself in one did bear us all.

(Tr. vii. 7.) Otherwise, we say this not as wishing for God to be made holy by our prayers, but asking of Him for His name to be kept holy in us. For seeing He Himself has said, Be ye holy, for I also am holy, (Lev. 20:7.) it is this that we ask and request that we who have been sanctified in Baptism, may persevere such as we have begun.

(ubi sup.) For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.

(e. Cypr.) Amongst His other saving instructions and divine lessons, wherewith He counsels believers, He has set forth for us a form of prayer in few words; thus giving us confidence that that will be quickly granted, for which He would have us pray so shortly.

(ord.) Yet we do not confine ourselves wholly to these words, but use others also conceived in the same sense, with which our heart is kindled.

(ord.) Also because He is a common Father of all, we say, Our Father; not My Father which is appropriate to Christ alone, who is His Son by nature.

(Verse 9.) Our Father, who art in heaven. By calling Him Father, let them confess themselves to be His sons.

Hallowed be thy name. Not in you, but in us. For if because of sinners the name of God is blasphemed among the nations (Rom. VIII), on the contrary, because of the righteous it is sanctified.

(Collat. ix. 18.) And that we should speed with strong desire thitherward where our Father dwells.

"After this manner, therefore, pray ye," saith He: "Our Father, which art in heaven."

See how He straightway stirred up the hearer, and reminded him of all God's bounty in the beginning. For he who calls God Father, by him both remission of sins, and taking away of punishment, and righteousness, and sanctification, and redemption, and adoption, and inheritance, and brotherhood with the Only-Begotten, and the supply of the Spirit, are acknowledged in this single title. For one cannot call God Father, without having attained to all those blessings. Doubly, therefore, doth He awaken their spirit, both by the dignity of Him who is called on, and by the greatness of the benefits which they have enjoyed. But when He saith, "in Heaven," He speaks not this as shutting up God there, but as withdrawing him who is praying from earth, and fixing him in the high places, and in the dwellings above.

He teaches, moreover, to make our prayer common, in behalf of our brethren also. For He saith not, "my Father, which art in Heaven," but, "our Father," offering up his supplications for the body in common, and nowhere looking to his own, but everywhere to his neighbor's good. And by this He at once takes away hatred, and quells pride, and casts out envy, and brings in the mother of all good things, even charity, and exterminates the inequality of human things, and shows how far the equality reaches between the king and the poor man, if at least in those things which are greatest and most indispensable, we are all of us fellows. For what harm comes of our kindred below, when in that which is on high we are all of us knit together, and no one hath aught more than another; neither the rich more than the poor, nor the master than the servant, neither the ruler than the subject, nor the king than the common soldier, nor the philosopher than the barbarian, nor the skillful than the unlearned? For to all hath He given one nobility, having vouchsafed to be called the Father of all alike.

When therefore He hath reminded us of this nobility, and of the gift from above, and of our equality with our brethren, and of charity; and when He hath removed us from earth, and fixed us in Heaven; let us see what He commands us to ask after this. Not but, in the first place, even that saying alone is sufficient to implant instruction in all virtue. For he who hath called God Father, and a common Father, would be justly bound to show forth such a conversation, as not to appear unworthy of this nobility, and to exhibit a diligence proportionate to the gift. Yet is He not satisfied with this, but adds, also another clause, thus saying,

"Hallowed be Thy name."

Worthy of him who calls God Father, is the prayer to ask nothing before the glory of His Father, but to account all things secondary to the work of praising Him. For "hallowed" is glorified. For His own glory He hath complete, and ever continuing the same, but He commands him who prays to seek that He may be glorified also by our life. Which very thing He had said before likewise, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." Yea, and the seraphim too, giving glory, said on this wise, "Holy, holy, holy." So that "hallowed" means this, viz. "glorified." That is, "vouchsafe," saith he, "that we may live so purely, that through us all may glorify Thee." Which thing again appertains unto perfect self-control, to present to all a life so irreprehensible, that every one of the beholders may offer to the Lord the praise due to Him for this.

According to the apostle, "as long as the heir has not reached his majority, he differs little from a servant, though he be lord of all. He remains under tutors and governors until the time of his maturity appointed by his father." But the "fullness of time" consists in our Lord Jesus Christ coming among us, when those who desire it receive adoption as sons, as Paul says in these words: "For you have not received the spirit of bondage in fear, but you have received the spirit of adoption as sons, whereby we cry, 'Abba! Father!' "

To pray for ourselves it is our necessity compels us, to pray for others brotherly charity instigates.

Which art in heaven, is added, that we may know that we have a heavenly Father, and may blush to immerse ourselves wholly in earthly things when we have a Father in heaven.

Prayer begins with a demonstration of our belief in God and a blessed act of faith at the moment when we say, "Father, who art in heaven." For we are thereby both adoring God and demonstrating our faith, and this form of address is the result. It is written, "To those who believe in God he gave the power to be called the children of God."

Our Lord so frequently spoke to us of God as Father. He even taught us to call none on earth father, but only the one we have in heaven. Therefore, when we pray to the Father, we are following this command. Blessed are they who recognize their Father! Remember the reproach made against Israel, when the Spirit calls heaven and earth to witness, saying, "I have begotten sons and they have not known me." In addressing him as Father we are also naming him God, so as to combine in a single term both filial love and power. Addressing the Father, the Son is also being addressed, for Christ said, "I and the Father are one." Nor is Mother Church passed over without mention, for the mother is recognized in the Son and the Father, as it is within the church that we learn the meaning of the terms Father and Son.

We are also sure that the Son, being indivisible from Him, is everywhere with Him. Nevertheless, in the Economy or Dispensation itself, the Father willed that the Son should be regarded as on earth, and Himself in heaven; whither the Son also Himself looked up, and prayed, and made supplication of the Father; whither also He taught us to raise ourselves, and pray, "Our Father which art in heaven," etc.,-although, indeed, He is everywhere present. This heaven the Father willed to be His own throne; while He made the Son to be "a little lower than the angels," by sending Him down to the earth, but meaning at the same time to "crown Him with glory and honour," even by taking Him back to heaven.

"In this manner, therefore, pray ye: Our Father Who art in the heavens." A vow is different from a prayer. A vow is a promise made to God, as, for example, when one vows to abstain from wine, etc. But prayer is a petitioning for good things. By saying "Father," the Lord shows you of what good things you have been deemed worthy, having become a son of God. By saying "in the heavens" He has revealed to you your fatherland and your paternal home. For if you desire to have God as your Father, then look toward heaven and not toward earth. And you must not say, "My Father," but "Our Father," regarding all men as brothers of one and the same Father. "Hallowed be Thy Name." This means, Make us holy, so that Thou mightest be glorified through us. For just as God is blasphemed through me, so also is He hallowed through me, that is, He is glorified as the Holy One.

Thus therefore shall you pray. Above, the Lord taught the manner of praying, namely, that we should avoid both the vanity of the hypocrites and the wordiness of the gentiles; here he teaches what we ought to seek in prayer, and regarding this he does two things: first, the title of the prayer is given; secondly, the prayer is set forth. He connects with the preceding thus: I said, when you are praying, speak not much, etc.; therefore, that you may speak briefly, thus shall you pray.

And note that the Lord does not say "this you shall pray," but thus shall you pray; for he does not forbid us to pray in other words, but he teaches the manner of praying. And as Augustine says in his book on prayer to Proba: "No one prays as he ought unless he asks for something of those things which are contained in the Lord's Prayer." Moreover, it is fitting that we pray in these words because, as Cyprian says in his book on the Lord's Prayer, "it is a friendly and familiar prayer to ask the Lord for what is his own"; and he gives the example that it is customary among advocates who put words in the mouths of those who must speak in court. Hence this prayer is the safest, as having been composed by our advocate who is most wise, "in whom are all the treasures" (Col 2:3). Hence Cyprian says: "Since we have Christ as advocate with the Father for our sins, when we petition for our offenses, let us put forth the words of our advocate." "We have an advocate" (1 Jn 2:1); therefore it is said: "Let us approach with confidence" (Heb 4:16); "But let him ask in faith" (Jas 1:6).

And this prayer has three qualities: brevity, perfection, and efficacy. Brevity, for two reasons: that all might learn it easily, both the small and the great, because "he is Lord of all, rich toward all" (Rom 10:12); secondly, that he might give confidence of easily obtaining. It is also perfect, hence Isaiah (10:23): "A short word"; and, as Augustine says, whatever can be contained in other prayers is entirely contained in this one; hence he says that "if we pray fittingly and rightly, whatever words we may say, we say nothing other than what is placed in the Lord's Prayer." "The works of God are perfect" (Dt 32:4). It is efficacious, because "prayer," according to Damascene, "is a petition for fitting things from God." "You ask and do not receive" (Jas 4:3). But to know what should be asked is most difficult, just as also what should be desired: "For we do not know what to pray for as we ought, but the Spirit himself" (Rom 8:26). And because God taught this prayer, it is therefore most efficacious; and therefore it is said: "Lord, teach us" (Lk 11:1).

The Lord, moreover, does two things in this prayer: first, he sets forth the prayer; secondly, he assigns the reason for the prayer, at the words: For if you will forgive.

It should be known that in every oration, even those of rhetoricians, before the petition, goodwill is sought. Hence, just as is done in an oration addressed to men, similarly it should be done in prayer addressed to God, but with a different intention; for in man, goodwill is sought insofar as we sway his mind; in God, insofar as we elevate our mind to him. The Lord therefore sets forth two things for securing goodwill which are necessary for one who prays: for it is necessary that he believe both that the one from whom he asks is willing to give and that he is able; and therefore he sets forth Father and who art in heaven. That he says Father is valuable for five things. First, for the instruction of faith; for faith is necessary for one who prays.

Now there were three errors by which prayer was excluded: two entirely destroyed prayer, and the third attributed more than it should. And these are excluded by what he says: Our Father. For some said that God has no care for human affairs: "The Lord has forsaken the land" (Ez 9:9); hence according to this, anything is asked of God in vain. Others said that God has providence, but that providence imposes necessity on things. The third error attributed too much, because it said that God disposes all things by his providence, but that through prayer the divine disposition is changed.

These errors are excluded by what he says: Our Father who art in heaven; for if he is Father, he has providence: "But you, Father" (Wis 14:3). Likewise, the second error is excluded; for "father" is said in relation to a son, and "lord" in relation to a servant; therefore, in saying Father, we call ourselves free. For hardly ever in Sacred Scripture is God called the father of non-rational creatures, although otherwise Job (38:28) says: "Who is the father of the rain?" Therefore "father" is said in relation to a son, and through this we call ourselves free; for a son has the character of freedom; therefore necessity is not imposed upon us.

By saying who art in heaven, a changeable disposition is excluded. Prayer is valuable so that we believe that God disposes all things according to what befits the natures of things; for it is from providence that man attains his end through his own acts. Hence prayer neither changes providence nor lies outside providence, but falls under it. First, therefore, it is valuable for the instruction of faith. Secondly, for the uplifting of hope; for if he is Father, he is willing to give, because, as below (7:11): If you then, being evil, etc. Thirdly, for the stirring up of charity; for it is natural that a father love his son and vice versa: "Be imitators" (Eph 5:1); therefore through this we are provoked to imitation, for a son ought to imitate his father as much as he can: "You shall call me Father" (Jer 3:19). Fourthly, we are provoked to humility: "If I am Father" (Mal 1:6). Fifthly, through this our affection is ordered toward our neighbor: "Have we not all one Father?" (Mal 2:10).

But why do we not say "my Father"? There is a twofold reason: first, because Christ wished to reserve this to himself as something proper to him, since he is Son by nature, whereas we are sons by adoption, which is common to all: "I ascend to my Father" (Jn 20:17); secondly, because, according to Chrysostom, the Lord teaches us not to make individual prayers but to pray in common for the whole people, which prayer is indeed more acceptable to God. Hence Chrysostom: "Sweeter before God is the prayer which is sent forth not by necessity but by charity." "Pray for one another" (Jas 5:16).

The second thing pertaining to securing goodwill is: who art in heaven. This is expounded in two ways. First, literally, so that we understand the corporeal heavens — not that he is enclosed there, because: "Do I not fill heaven and earth?" (Jer 23:24) — but it is said on account of the eminence of that creature, according to Isaiah (66:1): "Heaven is my throne." Likewise, through this those who cannot be raised above corporeal things are instructed; and therefore Augustine says that this is the reason why we adore facing the East, because from the East the heaven rises; and just as the heaven is above our body, so God is above our spirit. Hence it is given to understand that our spirit should be turned to God himself, just as our body is turned toward the heaven in praying. He says, moreover, who art in heaven, so that your intention may be lifted up from earthly things: "To an inheritance incorruptible" (1 Pet 1:4).

Or by "heavens" are understood the saints, according to Isaiah (1:2): "Hear, O heavens"; "But you dwell in the holy place" (Ps 22:3). And he says this for greater confidence of obtaining, because he is not far from us: "You are in our midst, O Lord" (Jer 14:9).

Hallowed be thy name. Here the petitions are set forth, and let us speak of them first in general, then in particular. In these petitions we must consider three things; for a petition serves desire, since we petition for what we wish to have. In this prayer, moreover, is contained everything that we can desire; secondly, there is contained the order in which we ought to desire; thirdly, these petitions correspond both to the gifts and to the beatitudes.

It should be known that man naturally desires two things, namely, to attain good and to avoid evil. Four goods are set forth here as desirable. Desire, moreover, tends first to the end rather than to the things that are for the end; but the ultimate end of all is God. Hence the first desirable thing should be the honor of God: "Do all things for the glory of God" (1 Cor 10:31); and this we ask first here: hallowed be thy name. Among those things which pertain to us, the ultimate end is eternal life; and this we ask when we say: Thy kingdom come. The third thing we ought to ask is about the things that are for the end, namely, that we have virtue and good merits, and this at the words: Thy will be done; and what we ask about virtues is nothing other than this. Therefore our beatitude is ordered to God, and our virtues to beatitude. But it is necessary to have assistance, whether temporal or spiritual, such as the sacraments of the Church, and this we ask at the words our bread, whether exterior or sacramental. In these four, every good is contained. But man avoids evil insofar as it impedes good. The first good, namely, the divine honor, cannot be impeded; for if justice is done, God is honored; if evil, he is likewise honored insofar as he punishes it, although he is not honored as far as the sinner is concerned. But sin impedes beatitude, and therefore he first removes this when he says: and forgive us. Against the good of virtues stands temptation, and therefore we ask: and lead us not. Any deficiency against the necessity of life — and this is: but deliver us. It is clear, therefore, that whatever is desired, the Lord's Prayer entirely contains.

And it should be known that the gifts of the Holy Spirit can be applied to these petitions, but in diverse ways, because ascending and descending: ascending, so that the first petition is applied to fear, which produces poverty of spirit and makes one seek the honor of God; and therefore we say hallowed be thy name. Descending, so that we say that the last gift, namely, wisdom, which makes sons of God, is applied to this petition. But let us look at this petition: hallowed be thy name.

It seems, however, to be unfitting, for the name of God is always holy. And it should be known that this is expounded in many ways by the saints. First, by Augustine, and I believe this is more literal: hallowed be, i.e., may the name that is always holy appear holy among men; and this is to honor God, for from this, glory does not increase for God, but knowledge of him increases for us: "As in our sight" (Sir 36:4). And it is quite fitting that after Our Father who art in heaven, he says hallowed be thy name, because nothing so proves sons of God, for a good son manifests the honor of his father. According to Chrysostom: hallowed be, through our works — as if to say: make us live in such a way that from our works your name may appear holy (1 Pet 3:15). Or, according to Cyprian: hallowed be, i.e., sanctify us in your name: "Sanctify them in your name" (Jn 17:17); "And he shall be for you" (Is 8:14).

And it should be known that hallowed be is understood in the first place so that those who are not holy may become holy, for this prayer is made for the whole human race. Secondly, hallowed be, i.e., may they persevere in holiness. Thirdly, hallowed be, so that if anything has been mixed into their holiness, it may be removed; for daily we need sanctification on account of daily sins.

"Our Father who art in heaven." Among all other prayers, the Lord's Prayer holds the chief place. It has five excellent qualities which are required in all prayer. A prayer must be confident, ordered, suitable, devout and humble.

It must be confident: "Let us, therefore, go with confidence to the throne of grace." It must not be wanting in faith, as it is said: "But let him ask in faith, nothing wavering." That this is a most trustworthy prayer is reasonable, since it was formed by Him who is our Advocate and the most wise Petitioner for us: "In whom are hid all the treasures of wisdom and knowledge;" and of whom it is said: "For we have an advocate with the Father, Jesus Christ the just one." Hence, St. Cyprian says: "Since we have Christ as our Advocate with the Father for our sins, when we pray on account of our faults, we use the very words of our Advocate."

Furthermore, this prayer is even more worthy of confidence in that He who taught us how to pray, graciously hears our prayer together with the Father, as it is said in the Psalm: "He shall cry to Me, and I will hear him." Thus writes St. Cyprian: "It is a friendly, familiar, and devout prayer to ask of the Lord in His own words." And so no one goes away from this prayer without fruit. St. Augustine says that through it our venial sins are remitted.

Moreover, our prayer must be suitable, so that a person asks of God in prayer what is good for him. St. John Damascene says: "Prayer is the asking of what is right and fitting from God." Many times our prayer is not heard because we seek that which is not good for us: "You ask and you do not receive, because you ask amiss." To know, indeed, what one ought to pray for is most difficult; for it is not easy to know what one ought to desire. Those things which we rightly seek in prayer are rightly desired; hence the Apostle says: "For we know not what we should pray for as we ought." Christ Himself is our Teacher; it is He who teaches us what we ought to pray for, and it was to Him that the disciples said: "Lord, teach us to pray." Those things, therefore, which He has taught us to pray for, we most properly ask for. "Whatsoever words we use in prayer," says St. Augustine, "we cannot but utter that which is contained in our Lord's Prayer, if we pray in a suitable and worthy manner."

Our prayer ought also to be ordered as our desires should be ordered, for prayer is but the expression of desire. Now, it is the correct order that we prefer spiritual to bodily things, and heavenly things to those merely earthly. This is according to what is written: "Seek ye first therefore the kingdom of God and His justice, and all these things shall be added unto you." Here Our Lord shows that heavenly things must be sought first, and then things material.

Our prayer must be devout, because a rich measure of piety makes the sacrifice of prayer acceptable to God: "In Thy name I will lift up my hands. Let my soul be filled with marrow and fatness." Many times because of the length of our prayers our devotion grows cool; hence Our Lord taught us to avoid wordiness in our prayers: "When you are praying, speak not much." And St. Augustine says: "Let much talking be absent from prayer; but as long as fervor continues, let prayer likewise go on." For this reason the Lord made His Prayer short. Devotion in prayer rises from charity which is our love of God and neighbor, both of which are evident in this prayer. Our love for God is seen in that we call God "our Father"; and our love for our neighbor when we say: "Our Father... forgive us our trespasses," and this leads us to love of neighbor.

Prayer ought to be humble: "He hath had regard for the prayer of the humble." This is seen in the parable of the Pharisee and the Publican (Luke, xviii. 9-15), and also in the words of Judith: "The prayer of the humble and the meek hath always pleased Thee." This same humility is observed in this prayer, for true humility is had when a person does not presume upon his own powers, but from the divine strength expects all that he asks for.

It must be noted that prayer brings about three good effects. First, prayer is an efficacious and useful remedy against evils. Thus, it delivers us from the sins we have committed: "Thou hast forgiven the wickedness of my sin. For this shall every one that is holy pray to Thee in a seasonable time." The thief on the Cross prayed and received forgiveness: "This day thou shalt be with Me in paradise." Thus also prayed the Publican, and "went down to his home justified." Prayer, also, frees one from the fear of future sin, and from trials and sadness of soul: "Is any one of you sad? Let him pray." Again it delivers one from persecutors and enemies: "Instead of making me a return of love, they detracted me, but I gave myself to prayer."

In the second place, prayer is efficacious and useful to obtain all that one desires: "All things whatsoever you ask when you pray, believe that you shall receive." When our prayers are not heard, either we do not persevere in prayer, whereas "we ought always to pray, and not to faint," or we do not ask for that which is more conducive to our salvation. "Our good Lord often does not give us what we wish," says St. Augustine, "because it would really be what we do not wish for." St. Paul gives us an example of this in that he thrice prayed that the sting of his flesh be removed from him, and his prayer was not heard. Thirdly, prayer is profitable because it makes us friends of God: "Let my prayer be directed as incense in Thy sight."

This is the first petition, and in it we ask that God's name be manifested and declared in us. The name of God, first of all, is wonderful because it works wonders in all creatures. Thus said Our Lord: "In My name they shall cast out devils, they shall speak new tongues. They shall take up serpents; and if they shall drink any deadly thing, it shall not hurt them."

GOD'S NAME IS LOVABLE

This name is lovable: "There is no other name under heaven given to men, whereby we must be saved." We all should desire to be saved. We have an example in Blessed Ignatius, who had such great love for the name of Christ that, when Trajan ordered him to deny it, he affirmed that it could not be dragged from his mouth. Then, the emperor threatened to have him beheaded, and thus take the name of Christ out of the mouth of the Saint. But Ignatius replied: "Even though you take it from my mouth, you will never snatch it from my heart. I have this name written in my heart and there I never cease to invoke it." Trajan heard this and wished to put it to the test. He had the servant of God beheaded and then commanded that his heart be taken out, and there upon the heart was found the name of Christ inscribed in letters of gold. This name had been engraved on the heart as a seal.

GOD'S NAME IS VENERABLE

The name of God is venerable: "In the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth." "Those that are in heaven" refers to the Angels and the blessed; "those that are on earth" to people living in this world, who do so for love of heaven which they wish to gain; "those under the earth" to the damned, who do so out of fear.

GOD'S NAME IS INEFFABLE

This name is ineffable, for in the telling of it every tongue is wholly inadequate. Accordingly, it is sometimes compared to created things as, for instance, it is likened to a rock because of its firmness: "Upon this rock I will build My Church." It is likened to a fire because of its purifying power; for as fire purifies metal, so does God purify the hearts of sinners: "My God is a consuming fire." It is compared to light because of its power of enlightening; for as light illumines the darkness, so does the name of God overcome the darkness of the mind: "O my God, enlighten my darkness."

MEANING OF HALLOWED

We pray that this name may be manifested in us, that it be known and revered as holy. Now "holy" (or hallowed) may have a threefold meaning. First, it is the same as firm. Thus, those who are firmly established in eternal happiness are all the blessed in heaven, the Saints. In this sense, none is a "Saint" on earth because here all is continually changeable. As St. Augustine says: "I sank away from Thee, O Lord, and I wandered too much astray from Thee who art my firm support."

Secondly, "holy" may be understood as "unearthly." The holy ones who are in heaven have naught earthly about them: "I count (all things)... but as dung, that I may gain Christ." Earth may signify sinners. This would arise as reference to production. For if the earth is not cultivated, it will produce thorns and thistles. Similarly, if the soul of the sinner is not cultivated by grace, it will produce only thistles and thorns of sins: "Thorns and thistles shall it bring forth to thee." Again, earth may signify sinners as regards its darkness. The earth is dark and opaque; and so also is the sinner dark and obstructive to light: "Darkness was on the face of the deep." And, finally, earth is a dry element which will fall to pieces unless it is mixed with the moisture of water. So God placed earth just above water: "Who established the earth above the waters." So also the soul of the sinner is dry and without moisture as it is said: "My soul is as earth without water unto Thee."

"Holy" may, finally, be understood as "laved in blood," since the Saints in heaven are called Saints because they have been washed in blood: "These are they who are come out of great tribulation, and have washed their robes, and have made them white in the blood of the Lamb." And again: "He hath washed us from our sins in His blood."

Our Father.--Note here two things, namely, that God is our Father, and what we owe to Him because He is our Father. God is our Father by reason of our special creation, in that He created us in His image and likeness, and did not so create all inferior creatures: "Is not He thy Father, that made thee, and created thee?" Likewise God is our Father in that He governs us, yet treats us as masters, and not servants, as is the case with all other things. "For Thy providence, Father, governeth all things;" and "with great favor disposest of us." God is our Father also by reason of adoption. To other creatures He has given but a small gift, but to us an heredity--indeed, "if sons, heirs also." "For you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons, whereby we cry, Abba (Father)."

We owe God, our Father, four things. First, honor: "If then I be a Father, where is My honor?" Now, honor consists in three qualities. (1) It consists in giving praise to God: "The sacrifice of praise shall glorify Me." This ought not merely come from the lips, but also from the heart, for: "This people draw near Me with their mouth, and with their lips glorify Me, but their heart is far from Me." (2) Honor, again, consists in purity of body towards oneself: "Glorify and bear God in your body." (3) Honor also consists in just estimate of one's neighbor, for: "The king's honor loveth judgment."

Secondly, since God is our Father, we ought to imitate Him: "Thou shalt call Me Father, and shalt not cease to walk after Me." This imitation of our Father consists of three things. (1) It consists in love: "Be ye therefore followers of God, as most dear children; and walk in love." This love of God must be from the heart. (2) It consists in mercy: "Be ye merciful." This mercy must likewise come from the heart, and it must be in deed. (3) Finally, imitation of God consists in being perfect, since love and mercy should be perfect: "Be ye therefore perfect, as also your Heavenly Father is perfect."

Thirdly, we owe God obedience: "Shall we not much more obey the Father of spirits?" We must obey God for three reasons. First, because He is our Lord: "All things that the Lord has spoken we will do, we will be obedient." Secondly, because He has given us the example of obedience, for the true Son of God "became obedient to His Father even unto death." Thirdly, because it is for our good: "I will play before the Lord who hath chosen me." Fourthly, we owe God patience when we are chastised by Him: "Reject not the correction of the Lord; and do not faint when thou art chastised by Him. For whom the Lord loveth He chastises; and as a father in the son He pleaseth Himself."

Our Father.--From this we see that we owe our neighbor both love and reverence. We must love our neighbor because we are all brothers, and all men are sons of God, our Father: "For he that loveth not his brother whom he seeth, how can he love God whom he seeth not?" We owe reverence to our neighbor because he is also a child of God: "Have we not all one Father? Hath not one God created us? Why then does everyone of us despise his brother?" And again: "With honor preventing one another." We do this because of the fruit we receive, for "He became to all that obey the cause of eternal salvation."

Who Art in Heaven.--Among all that is necessary for one who prays, faith is above all important: "Let him ask in faith, nothing wavering." Hence, the Lord, teaching us to pray, first mentions that which causes faith to spring up, namely, the kindness of a father. So, He says "Our Father," in the meaning which is had in the following: "If you then being evil know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him!" Then, He says "Who art in heaven" because of the greatness of His power: "To Thee have I lifted up my eyes, who dwellest in heaven."

The words, "who art in heaven," signify three things. First, it serves as a preparation for him who utters the prayer, for, as it is said: "Before prayer prepare thy soul." Thus, "in heaven" is understood for the glory of heaven: "For your reward is very great in heaven." And this preparation ought to be in the form of an imitation of heavenly things, since the son ought to imitate his Father: "Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly." So also this preparation ought to be through contemplation of heavenly things, because men are wont to direct their thoughts to where they have a Father and others whom they love, as it is written: "For where thy treasure is, there is thy heart also." The Apostle wrote: "Our conversation is in heaven." Likewise, we prepare through attention to heavenly things, so that we may then seek only spiritual things from Him who is in heaven: "Seek things that are above, where Christ is."

"Who art in heaven" can also pertain to Him who hears us, who is nearest to us; and then the "in heaven" is understood to mean "in devout persons" in whom God dwells, as it is written: "Thou, O Lord, art among us." For holy persons are called "the heavens" in the Psalm: "The heavens show forth the glory of God," since God dwells in the devout through faith. "That Christ may dwell by faith in your hearts." God also dwells in us through love: "He that abideth in charity, abideth in God and God in him." And also through the keeping of the commandments: "If any one love Me, he will keep My word, and My Father will love him, and We will come to him, and will make Our abode with him."

In the third place, "who art in heaven" can pertain to Him who is in heaven, He who cannot be included in the physical heavens, for "the heaven and the heaven of heavens cannot contain Thee." And so it can mean that God is all-seeing in His survey of us, in that He sees us from above, that is, from heaven: "Because He hath looked forth from His high sanctuary; from heaven the Lord hath looked upon the earth." It also signifies how sublime is God in His power: "The Lord hath prepared His throne in heaven"; and that He lives without change through eternity: "But Thou, O Lord, endurest forever." And again: "Thy years shall not fail." And so of Christ was it written: "His throne as the days of heaven."

The Philosopher says that on account of the incorruptibility of the heavens all have considered them as the abode of spirits. And so "who art in heaven" tends to give us confidence in our prayer which arises from a threefold consideration: of God's power, of our familiarity with Him, and of the fitness of our requests.

The power of Him to whom we pray is implied if we consider "heaven" as the corporeal heavens. God is not limited by any physical bounds: "Do not I fill heaven and earth? saith the Lord." Nevertheless, He is said to be in the corporeal heavens to indicate two things: the extent of His power and the greatness of His nature. The former of these attributes is contrary to the view that all things happen out of necessity, by a fate regulated by the celestial bodies; and thus all prayer would be vain and useless. But such is absurd, since God dwells in the heavens as their Lord: "The Lord has prepared His throne in heaven." The latter attribute, viz., His sublime nature, is against those who in praying propose or build up any corporeal images of God. Therefore, God is stated to be "in heaven" in that He exceeds all corporeal things, and even the desires and intellects of men; so that whatsoever man thinks or desires is far less than God. Thus, it is said: "Behold, God is great, exceeding our knowledge." And again: "The Lord is high above all nations." And finally: "To whom then have you likened God? Or what image will you make for Him?"

Familiar intercourse with God is shown through this "in heaven." Some indeed have said that because of His great distance from us God does not care for men, and they cite these words: "He walketh about the poles of heaven, and He doth not consider our things." Against this is the fact that God is nearer to us than we are to ourselves. This brings confidence to one who prays. First, because of the nearness of God: "The Lord is nigh unto all them that call upon Him." Hence, it is written: "But thou when thou shalt pray, enter into thy chamber," that is, into thy heart. Second, because of the intercession of all the Saints among whom God dwells; for from this arises faith to ask through their merits for what we desire: "Turn to some of the Saints," and, "Pray one for another, that you may be saved."

This part of the prayer--that is, "in heaven"--is appropriate and fitting also, if "in heaven" is taken to mean that spiritual and eternal good in which true happiness consists. Because of it our desires are lifted up towards heavenly things; since our desires ought to tend towards where we have our Father, because there is our true home: "Seek the things that are above." And again: "Unto an inheritance incorruptible, and undefiled, and that cannot fade, reserved in heaven for you." Moreover, from it we are told that, if our life is to be in heaven, then we ought to be conformed to our Heavenly Father: "Such as is the heavenly, such also are they that are heavenly." From all this the words "in heaven" are most appropriate in prayer in that they signify both a heavenly desire and heavenly life.

By way of brief summary, it should be known that the Lord's Prayer contains all that we ought to desire and all that we ought to avoid. Now, of all desirable things, that must be most desired which is most loved, and that is God. Therefore, you seek, first of all, the glory of God when you say: "Hallowed be Thy name."

We must avoid and flee from all things which are opposed to the good. For, as we have seen, good is above all things to be desired. This good is fourfold. First, there is the glory of God, and no evil is contrary to this: "If thou sin, what shalt thou hurt Him? And if thou do justly, what shall thou give Him?" Whether it be the evil inasmuch as God punishes it, or whether it be the good in that God rewards it--all redound to His glory.

"Thy kingdom come." Come it surely will, whether we ask or no. Indeed, God hath an eternal kingdom. For when did He not reign? When did He begin to reign? For His kingdom hath no beginning, neither shall it have any end. But that ye may know that in this prayer also we pray for ourselves and not for God (for we do not say "Thy kingdom come" as tho we were asking that God may reign), we shall be ourselves His kingdom if, believing in Him, we make progress in this faith. All the faithful, redeemed by the blood of His only Son, will be His kingdom. And this His kingdom will come when the resurrection of the dead shall have taken place; for then He will come Himself. And when the dead are arisen He will divide them, as He Himself saith, "and He shall set some on the right hand and some on the left." To those who shall be on the right hand He will say, "Come, ye blessed of My Father, receive the kingdom." This is what we wish and pray for when we say, "Thy kingdom come,"—that it may come to us. For if we shall be reprobates that kingdom will come to others, but not to us. But if we shall be of that number who belong to the members of His only-begotten Son, His kingdom will come to us and will not tarry. For are there as many ages yet remaining as have already passed away?

"Thy will be done as in Heaven, so in earth." The third thing we pray for is that His will may be done as in Heaven so in earth. And in this, too, we wish well for ourselves. For the will of God must necessarily be done. It is the will of God that the good should reign and the wicked be damned. Is it possible that this will should not be done? But what good do we wish ourselves when we say, "Thy will be done as in Heaven, so in earth?" Give ear. For this petition may be understood in many ways, and many things are to be in our thoughts in this petition when we pray God, "Thy will be done as in Heaven, so in earth." As Thy angels offend Thee not, so may we also not offend Thee. Again, how is "Thy will be done as in Heaven, so in earth," understood? All the holy patriarchs, all the prophets, all the apostles, all the spiritual are, as it were, God's Heaven; and we in comparison of them are earth. "Thy will be done as in Heaven, so in earth"; as, in them, so in us also. Again, "Thy will be done as in Heaven, so in earth"; The Church of God is Heaven, His enemies are earth. So we wish well for our enemies, that they, too, may believe and become Christians, and so the will of God be done as in Heaven, so also in earth. Again, "Thy will be done as in Heaven, so in earth." Our spirit is Heaven and the flesh earth; as our spirit is renewed by believing, so may our flesh be renewed by rising again, and "the will of God be done as in Heaven, so in earth."

The expression "thy kingdom come" is not to be thought of as if God were not now reigning. But some might get the strange impression that "come" implies "for the first time upon the earth"—as if to imply that God were not even now really reigning upon earth! Or that God had not always reigned upon the earth from the foundation of the world! "Come," therefore, is to be understood in the sense of "manifested to humanity." Just as light that is present is absent to the blind or to those who shut their eyes, so the kingdom of God, though it never departs from the earth, yet is absent to those who know nothing about it. To none, however, will ignorance of God's kingdom be permitted when his Only Begotten comes from heaven. Then he will be recognizable not only by the intellect but visibly as the Man of the Lord to judge the living and the dead.

We pray that God's will may be accomplished in sinners also, even as it is accomplished in the saints and the just. This can be taken in two ways. First, we are to pray even for our enemies. For what else shall we call those in spite of whose will the Christian and Catholic name still spreads? According to this understanding the petition, "thy will be done on earth as it is in heaven," is intended to convey the following meaning: As the righteous do your will, let sinners do it also, so they may be converted. Second, the interpretation may be taken in the sense that "your will be done on earth as it is in heaven" is to be understood as a petition for the final rendering of his just due to every person. This will be done at the last judgment, when the lambs will be separated from the goats.

(Serm. in Mont. ii. 6.) This is not so said as though God did not now reign on earth, or had not reigned over it always. Come, must therefore be taken for be manifested to men. For none shall then be ignorant of His kingdom, when His Only-begotten not in understanding only, but in visible shape shall come to judge the quick and dead. This day of judgment the Lord teaches shall then come, when the Gospel shall have been preached to all nations; which thing pertains to the hallowing of God's name.

(Epist. 130, 11.) For the kingdom of God will come whether we desire it or not. But herein we kindle our desires towards that kingdom, that it may come to us, and that we may reign in it.

(De Don. Pers. 2.) When they pray, Let thy kingdom come, what else do they pray for who are already holy, but that they may persevere in that holiness they now have given unto them? For no otherwise will the kingdom of God come, than as it is certain it will come to those that persevere unto the end. Thy will be done in earth as it is in Heaven.

(Serm. in Mont. ii. 6.) In that kingdom of blessedness the happy life will be made perfect in the Saints as it now is in the heavenly Angels; and therefore after the petition, Thy kingdom come, follows, Thy will he done as in heaven, so in earth. That is, as by the Angels who are in Heaven Thy will is done so as that they have fruition of Thee, no error clouding their knowledge, no pain marring their blessedness; so may it be done by Thy Saints who are on earth, and who, as to their bodies, are made of earth. So that, Thy will be done, is rightly understood as, 'Thy commands be obeyed;' as in heaven, so in earth, that is, as by Angels, so by men; not that they do what God would have them do, but they do because He would have them do it; that is, they do after His will.

(ubi sup.) Or; as by the righteous, so by sinners; as if He had said, As the righteous do Thy will, so also may sinners; either by turning to Thee, or in receiving every man his just reward, which shall be in the last judgment. Or, by the heaven and the earth we may understand the spirit and the flesh. As the Apostle says, In my mind I obey the law of God, (Rom. 7:25.) we see the will of God done in the spirit, But in that change which is promised to the righteous there, Let thy will he done as in heaven, so in earth; that is, as the spirit does not resist God, so let the body not resist the spirit. Or; as in heaven, so in earth, as in Christ Jesus Himself, so in His Church; as in the Man who did His Father's will, so in the woman who is espoused of Him. And heaven and earth may be suitably understood as husband and wife, seeing it is of the heaven that the earth brings forth her fruits.

(De Don. Pers. 3.) From this passage is clearly shown against the Pelagians that the beginning of faith is God's gift, when Holy Church prays for unbelievers that they may begin to have faith. Moreover, seeing it is done already in the Saints, why do they yet pray that it may be done, but that they pray that they may persevere in that they have begun to be?

For those things which pertain to divine honor and the reward of the homeland are three, namely the understanding of truth, the reverence of majesty, and the concord of will. It is either the attainment of the supremely exalted, which makes kings and through which the kingdom is possessed, and this is asked when it is said: Thy kingdom come; or it is the enjoyment of the highest good, which is not given except to those who have their wills conformed to the divine will, and this is asked when it is said: Thy will be done, on earth as it is in heaven.

In the second petition, piety is sought, when he says: "Thy kingdom come." In the second, the consummation of human salvation is sought, which is not obtained except through the gift of piety: "judgment without mercy shall be done to him who has not shown mercy." In the third part, the fulfillment of the divine law is sought through the gift of knowledge, which teaches to do good and to avoid evil. This gift is touched upon when he says: "Thy will be done on earth as it is in heaven."

Thy kingdom come. That is, may your reign be realised here, as it is realised there. But I tend to take there on three levels. First, as in the sinless world beyond the horrors of animal and human life; in the behaviour of stars and trees and water, in sunrise and wind. May there be here (in my heart) the beginning of a like beauty. Secondly, as in the best human lives I have known: in all the people who really bear the burdens and ring true, the people we call bricks, and in the quiet, busy, ordered life of really good families and really good religious houses. May that too be "here". Finally, of course, in the usual sense: as in heaven, as among the blessed dead.

And here can of course be taken not only for "in my heart", but for "in this college"--in England--in the world in general. But prayer is not the time for pressing our own favourite social or political panacea. Even Queen Victoria didn't like "being talked to as if she were a public meeting".

Thy will be done. My festoons on this have been added gradually. At first I took it exclusively as an act of submission, attempting to do with it what Our Lord did in Gethsemane. I thought of God's will purely as something that would come upon me, something of which I should be the patient. And I also thought of it as a will which would be embodied in pains and disappointments. Not, to be sure, that I suppose God's will for me to consist entirely of disagreeables. But I thought it was only the disagreeables that called for this preliminary submission--the agreeables could look after themselves for the present. When they turned up, one could give thanks.

This interpretation is, I expect, the commonest. And so it must be. And such are the miseries of human life that it must often fill our whole mind. But at other times other meanings can be added. So I added one more.

The peg for it is, I admit, much more obvious in the English version than in the Greek or Latin. No matter: this is where the liberty of festooning comes in. "Thy will be done". But a great deal of it is to be done by God's creatures; including me. The petition, then, is not merely that I may patiently suffer God's will but also that I may vigorously do it. I must be an agent as well as a patient. I am asking that I may be enabled to do it. In the long run I am asking to be given "the same mind which was also in Christ".

Taken this way, I find the words have a more regular daily application. For there isn't always--or we don't always have reason to suspect that there is--some great affliction looming in the near future, but there are always duties to be done; usually, for me, neglected duties to be caught up with. "Thy will be done--by me--now" brings one back to brass tacks.

But more than that, I am at this very moment contemplating a new festoon. Tell me if you think it a vain subtlety. I am beginning to feel that we need a preliminary act of submission not only towards possible future afflictions but also towards possible future blessings. I know it sounds fantastic; but think it over. It seems to me that we often, almost sulkily, reject the good that God offers us because, at that moment, we expected some other good. Do you know what I mean? On every level of our life--in our religious experience, in our gastronomic, erotic, aesthetic and social experience--we are always harking back to some occasion which seemed to us to reach perfection, setting that up as a norm, and depreciating all other occasions by comparison. But these other occasions, I now suspect, are often full of their own new blessings if only we would lay ourselves open to it. God shows us a new facet of the glory, and we refuse to look at it because we're still looking for the old one. And of course we don't get that. You can't, at the twentieth reading, get again the experience of reading Lycidas for the first time. But what you do get can be in its own way as good.

This applies especially to the devotional life. Many religious people lament that the first fervours of their conversion have died away. They think--sometimes rightly, but not, I believe always--that their sins account for this. They may even try by pitiful efforts of will to revive what now seem to have been the golden days. But were those fervours--the operative word is those--ever intended to last?

It would be rash to say that there is any prayer which God never grants. But the strongest candidate is the prayer we might express in the single word encore. And how should the Infinite repeat Himself? All space and time are too little for Him to utter Himself in them once.

And the joke, or tragedy, of it all is that these golden moments in the past, which are so tormenting if we erect them into a norm, are entirely nourishing, wholesome, and enchanting if we are content to accept them for what they are, for memories. Properly bedded down in a past which we do not miserably try to conjure back, they will send up exquisite growths. Leave the bulbs alone, and the new flowers will come up. Grub them up and hope, by fondling and sniffing, to get last year's blooms, and you will get nothing. "Unless a seed die..."

Our elders submitted and said "Thy will be done." How often had bitter resentment been stifled through sheer terror and an act of love--yes, in every sense, an act--put on to hide the operation?

13. There follows in the prayer, Thy kingdom come. We ask that the kingdom of God may be set forth to us, even as we also ask that His name may be sanctified in us. For when does God not reign, or when does that begin with Him which both always has been, and never ceases to be? We pray that our kingdom, which has been promised us by God, may come, which was acquired by the blood and passion of Christ; that we who first are His subjects in the world, may hereafter reign with Christ when He reigns, as He Himself promises and says, "Come, ye blessed of my Father, receive the kingdom which has been prepared for you from the beginning of the world."35 Christ Himself, dearest brethren, however, may be the kingdom of God, whom we day by day desire to come, whose advent we crave to be quickly manifested to us. For since He is Himself the Resurrection,36 since in Him we rise again, so also the kingdom of God may be understood to be Himself, since in Him we shall reign. But we do well in seeking the kingdom of God, that is, the heavenly kingdom, because there is also an earthly kingdom. But he who has already renounced the world, is moreover greater than its honours and its kingdom. And therefore he who dedicates himself to God and Christ, desires not earthly, but heavenly kingdoms. But there is need of continual prayer and supplication, that we fall not away from the heavenly kingdom, as the Jews, to whom this promise had first been given, fell away; even as the Lord sets forth and proves: "Many," says He, "shall come from the east and from the west, and shall recline with Abraham, and Isaac, and Jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth."37 He shows that the Jews were previously children of the kingdom, so long as they continued also to be children of God; but after the name of Father ceased to be recognised among them, the kingdom also ceased; and therefore we Christians, who in our prayer begin to call God our Father, pray also that God's kingdom may come to us.

14. We add, also, and say, "Thy will be done, as in heaven so in earth; "not that God should do what He wills, but that we may be able to do what God wills. For who resists God, that l He may not do what He wills? But since we are hindered by the devil from obeying with our thought and deed God's will in all things, we pray and ask that God's will may be done in us; and that it may be done in us we have need of God's good will, that is, of His help and protection, since no one is strong in his own strength, but he is safe by the grace and mercy of God. And further, the Lord, setting forth the infirmity of the humanity which He bore, says, "Father, if it be possible, let this cup pass from me'" and affording an example to His disciples that they should do not their own will, but God's, He went on to say, "Nevertheless not as I will, but as Thou wilt."38 And in another place He says, "I came down from heaven not to do my own will, but the will of Him that sent me."39 Now if the Son was obedient to do His Father's will, how much more should the servant be obedient to do his Master's will! as in his epistle John also exhorts and instructs us to do the will of God, saying, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world is the lust of the flesh, and the lust of the eyes, and the ambition of life, which is not of the Father, but of the lust of the world. And the world shall pass away, and the lust thereof: but he that doeth the will of God abideth for ever, even as God also abideth for ever."40 We who desire to abide for ever should do the will of God, who is everlasting.

15. Now that is the will of God which Christ both did and taught. Humility in conversation; stedfastness in faith; modesty in words; justice in deeds; mercifulness in works; discipline in morals; to be unable to do a wrong, and to be able to bear a wrong when done; to keep peace with the brethren; to love God with all one's heart; to love Him in that He is a Father; to fear Him in that He is God; to prefer nothing whatever to Christ, because He did not prefer anything to us; to adhere inseparably to His love; to stand by His cross bravely and faithfully; when there is any contest on behalf of His name and honour, to exhibit in discourse that constancy wherewith we make confession; in torture, that confidence wherewith we do battle; in death, that patience whereby we are crowned;-this is to desire to be fellow-heirs with Christ; this is to do the commandment of God; this is to fulfil the will of the Father.

16. Moreover, we ask that the will of God may be done both in heaven and in earth, each of which things pertains to the fulfilment of our safety and salvation. For since we possess the body from the earth and the spirit from heaven, we ourselves are earth and heaven; and in both-that is, both in body and spirit-we pray that God's will may be done. For between the flesh and spirit there is a struggle; and there is a daily strife as they disagree one with the other, so that we cannot do those very things that we would, in that the spirit seeks heavenly and divine things, while the flesh lusts after earthly and temporal things; and therefore we ask that, by the help and assistance of God, agreement may be made between these two natures, so that while the will of God is done both in the spirit and in the flesh, the soul which is new-born by Him may be preserved. This is what the Apostle Paul openly and manifestly declares by his words: "The flesh," says he, "lusteth against the spirit, and the spirit against the flesh: for these are contrary the one to the other; so that ye cannot do the things that ye would. Now the works of the flesh are manifest, which are these; adulteries, fornications, uncleanness, lasciviousness, idolatry, witchcraft, murders, hatred, variance, emulations, wraths, strife, seditions, dissensions, heresies, envyings, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in times past, that they which do such things shall not inherit the kingdom of God. But the fruit of the spirit is love, joy, peace, magnanimity, goodness, faith, gentleness, continence, chastity." And therefore we make it our prayer in daily, yea, in continual supplications, that the will of God concerning us should be done both in heaven and in earth; because this is the will of God, that earthly things should give place to heavenly, and that spiritual and divine things should prevail.

17. And it may be thus understood, beloved brethren, that since the Lord commands and admonishes us even to love our enemies, and to pray even for those who persecute us, we should ask, moreover, for those who are still earth, and have not yet begun to be heavenly, that even in respect of these God's will should be done, which Christ accomplished in preserving and renewing humanity. For since the disciples are not now called by Him earth, but the salt of the earth, and the apostle designates the first man as being from the dust of the earth, but the second from heaven, we reasonably, who ought to be like God our Father, who maketh His sun to rise upon the good and bad, and sends rain upon the just and the unjust, so pray and ask by the admonition of Christ as to make our prayer for the salvation of all men; that as in heaven-that is, in us by our faith-the will of God has been done, so that we might be of heaven; so also in earth -that is, in those who believe not -God's will may be done, that they who as yet are by their first birth of earth, may, being born of water and of the Spirit, begin to be of heaven.

(ubi sup.) For this we daily make petition, since we need a daily sanctification, in order that we who sin day by day, may cleanse afresh our offences by a continual sanctification.

(Tr. vii. 8.) Or; it is that kingdom which was promised to us by God, and bought with Christ's blood; that we who before in the world have been servants, may afterwards reign under the dominion of Christ.

(ubi sup.) The kingdom of God may stand for Christ Himself, whom we day by day wish to come, and for whose advent we pray that it may be quickly manifested to us. As He is our resurrection, because in Him we rise again, so may He be called the kingdom of God, because we are to reign in Him. Rightly we ask for God's kingdom, that is, for the heavenly, because there is a kingdom of this earth beside. He, however, who has renounced the world, is superior to its honours and to its kingdom; and hence he who dedicates himself to God and to Christ, longs not for the kingdom of earth, but for the kingdom of Heaven.

(ubi sup.) We ask not that God may do His own will, but that we may be enabled to do what He wills should be done by us; and that it may be done in us we stand in need of that will, that is, of God's aid and protection; for no man is strong by his own strength, but is safe in the indulgence and pity of God.

Since it is lawful to pray for the coming of the kingdom, it is lawful also to pray for the coming of the revolution that shall restore the kingdom. It is lawful to hope to hear the wind of Heaven in the trees. It is lawful to pray "Thine anger come on earth as it is in Heaven."

(ord.) It follows suitably, that after our adoption as sons, we should ask a kingdom which is due to sons.

(Verse 10) Your kingdom come. This can mean either a general prayer for the kingdom of the whole world, that the devil may stop reigning in the world, or that God may reign in each individual, and sin may not reign in the mortal body of humankind (Rom. VI). At the same time, we must consider that it requires great courage and a pure conscience to ask for the kingdom of God and not fear judgment.

Thy will be done, on earth as it is in heaven. Just as the angels serve thee blamelessly in heaven, so may men serve thee on earth. Let those be ashamed of this opinion who daily lie about there being disturbances in heaven. For what benefit is the likeness of heaven to us, if there is also sin in heaven?

Either it is a general prayer for the kingdom of the whole world that the reign of the Devil may cease; or for the kingdom in each of us that God may reign there, and that sin may not reign in our mortal body.

But be it noted, that it comes of high confidence, and of an unblemished conscience only, to pray for the kingdom of God, and not to fear the judgment.

Let them be put to shame by this text who falsely affirm that there are daily falls (ruinas) in Heavenb.

(Collat. ix. 19.) Or; because the Saint knows by the witness of his conscience, that when the kingdom of God shall appear, he shall be partaker therein.

"Thy kingdom come."

And this again is the language of a right-minded child, not to be rivetted to things that are seen, neither to account things present some great matter; but to hasten unto our Father, and to long for the things to come. And this springs out of a good conscience, and a soul set free from things that are on earth. This, for instance, Paul himself was longing after every day: wherefore he also said, that "even we ourselves, who have the first-fruits of the Spirit, groan, waiting for an adoption, the redemption of our body." For he who hath this fondness, can neither be puffed up by the good things of this life, nor abashed by its sorrows; but as though dwelling in the very heavens, is freed from each sort of irregularity.

"Thy will be done in earth, as it is in Heaven."

Behold a most excellent train of thought! in that He bade us indeed long for the things to come, and hasten towards that sojourn; and, till that may be, even while we abide here, so long to be earnest in showing forth the same conversation as those above. For ye must long, saith He, for heaven, and the things in heaven; however, even before heaven, He hath bidden us make the earth a heaven and do and say all things, even while we are continuing in it, as having our conversation there; insomuch that these too should be objects of our prayer to the Lord. For there is nothing to hinder our reaching the perfection of the powers above, because we inhabit the earth; but it is possible even while abiding here, to do all, as though already placed on high. What He saith therefore is this: "As there all things are done without hindrance, and the angels are not partly obedient and partly disobedient, but in all things yield and obey (for He saith, 'Mighty in strength, performing His word'); so vouchsafe that we men may not do Thy will by halves, but perform all things as Thou wiliest."

Seest thou how He hath taught us also to be modest, by making it clear that virtue is not of our endeavors only, but also of the grace from above? And again, He hath enjoined each one of us, who pray, to take upon himself the care of the whole world. For He did not at all say, "Thy will be done" in me, or in us, but everywhere on the earth; so that error may be destroyed, and truth implanted, and all wickedness cast out, and virtue return, and no difference in this respect be henceforth between heaven and earth. "For if this come to pass," saith He, "there will be no difference between things below and above, separated as they are in nature; the earth exhibiting to us another set of angels."

The kingdom of God, according to the word of our Lord and Savior, "comes not with observation"; and "neither shall they say, Behold here, or behold there"—but "the kingdom of God is within us" (for "the word is very near to us," in our mouths and in our hearts). So one who prays for the coming of the kingdom of God rightly prays that the kingdom of God might be established in himself, that it might bear fruit and be perfected in himself. Every saint, being ruled by God as king and obedient to the spiritual laws of God, as it were, dwells within this kingdom as in a well-ordered city. The Father is present to such a one, and Christ reigns with the Father in the soul that is maturing. This is in accord with the promise that "we will come to him and make our abode with him."

These words, As in heaven so in earth, must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy name, Let us enter into Thy kingdom, Let us do Thy will; that it should not seem to be either God's doing only, or man's doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God's aid, so neither does God work good in man unless man wills it.

When we pray "thy will be done on earth as it is in heaven," we do not imply that anyone could prevent the fulfillment of God's will or that he needs our prayer to accomplish his will. Rather, we pray that his will be done in all. Think of heaven and earth as a picture of our very selves, spirit and flesh. The sense of the petition is the same, namely, that in us (as spirit and flesh, as heaven and earth combined) the will of God may be done on earth as it is in heaven. Now, what does God will more than that we ourselves walk according to his ways? We ask therefore that he supply us with the energy of his own will and the capacity to do it, that we may be saved, both in heaven and on earth. The sum of his will is the salvation of those whom he has adopted.

"Thy kingdom come." This refers to the second coming. He whose clean conscience renders him bold prays that the resurrection and the judgement will come. "Thy will be done on earth as it is in heaven." Just as the angels do Thy will, the Lord says, so also grant us to do the same.

Thy kingdom come. This petition can correspond either to the gift of understanding, which cleanses the heart, or to the gift of piety. Thy kingdom come. According to Chrysostom and Augustine, the kingdom of God is eternal life, and I believe this is the literal exposition. We ask, therefore, Thy kingdom come, i.e., make us arrive at and share in eternal beatitude: "Come, blessed of my Father" (Mt 25:34); "I dispose to you a kingdom" (Lk 22:29).

Or, in another way, also according to Augustine: Thy kingdom come — Christ began to reign from the time he redeemed the world: "All power has been given to me" (Mt 28:18). Thy kingdom come, therefore, i.e., the consummation of your kingdom. And this will be when he places his enemies under his feet. Hence, Thy kingdom come, i.e., Lord, come to judgment so that the glory of your kingdom may appear: "When these things begin to happen" (Lk 21:28). And the saints desire the coming of Christ, because then they will possess perfect glory: "Not only to me, but also to those" who love his appearing (2 Tim 4:8);

but the contrary is said: "Woe to those who desire the day of the Lord" (Am 5:18); because, according to Jerome, it is only for a secure conscience not to fear the judge.

Or, Thy kingdom come, i.e., may the kingdom of sin be destroyed, and you, Lord, reign over us; for when we serve justice, God reigns; but when we serve sin, the devil reigns: "Let not sin therefore reign in your mortal body" (Rom 6:12); "They have not rejected you" (1 Sam 8:7).

And note that they could quite justly ask Thy kingdom come, who had proved themselves sons by saying Our Father, etc.; for the inheritance is owed to sons. But this kingdom is in heaven, and therefore you cannot go there unless you become heavenly. And therefore he consequently adds: Thy will be done, i.e., make us be imitators of the heavenly: "Just as we have borne the image" (1 Cor 15:49).

And note that he does not say Thy will be done as though God should do our will, but as though his will should be fulfilled through us, which "wills all men to be saved" (1 Tim 2:4; 1 Thess 4:3): "Teach me to do your will" (Ps 143:10); in which the error of Pelagius is destroyed, who said that we did not need divine help.

On earth as it is in heaven. This is expounded by Augustine in many ways. First, thus: as it is in heaven, i.e., just as the angels in heaven do your will, so may we on earth fulfill your will. Of the angels it is said: "His ministers who do his will" (Ps 103:21); in which the error of Origen is destroyed, who held that an angel could sin.

Or, in another way: Thy will be done on earth as it is in heaven, i.e., as in Christ so also in the Church. For by heaven the earth is made fruitful; hence even the gentiles called the gods of the heavens male, and those of the earth female: "I came down from heaven" (Jn 6:38).

Or by "heavens" are understood the saints whose "conversation is in heaven" (Phil 3:20); and the proportion of heaven to earth is the same as that of saints to sinners — as if to say: Lord, convert sinners to doing your will.

Or, Thy will be done, etc.: for just as heaven is compared to earth in the world, so the spirit is compared to the flesh in man. The spirit, of itself, does the will of God, but the flesh resists: "I see another law" (Rom 7:23); "Create in me a clean heart" (Ps 51:10). All these petitions are partly begun here, but will be fulfilled in the future.

Chrysostom, however, refers this, namely, on earth as it is in heaven, to all the preceding petitions; hence: Thy kingdom come, on earth as it is in heaven, and so for the others. Likewise, according to Chrysostom, note that he did not say "let us sanctify," nor "sanctify," but in a middle way; nor did he say "let us go to the kingdom," but Thy kingdom come. Thus in all things he maintained a middle way, and this because two things are required for our salvation: the grace of God and free will. Hence if he had said "sanctify," he would have given no place to free will; if "let us do," he would have given everything to free will; but he spoke in a middle way, and here also: Thy will be done.

The Holy Spirit makes us love, desire and pray rightly; and instills in us, first of all, a fear whereby we ask that the name of God be sanctified. He gives us another gift, that of piety. This is a devout and loving affection for our Father and for all men who are in trouble. Now, since God is our Father, we ought not only reverence and fear Him, but also have towards Him a sweet and pious affection. This love makes us pray that the kingdom of God may come: "We should live soberly and justly in this world, looking for the blessed hope and coming of the glory of the great God."

It may be asked of us: "Why, since the kingdom of God always was, do we then ask that it may come?" This, however, can be understood in three ways. First, a king sometimes has only the right to a kingdom or dominion, and yet his rule has not been declared because the men in his kingdom are not as yet subject to him. His rule or dominion will come only when the men of his kingdom are his subjects. Now, God is by His very essence and nature the Lord of all things; and Christ being God and Man is the Lord over all things: "And He gave Him power and glory and a kingdom." It is, therefore, necessary that all things be subject to Him. This is not yet the case, but will be so at the end of the world: "For He must reign, until He hath put all His enemies under His feet." Hence it is for this we pray when we say: "Thy kingdom come."

WHY WE PRAY THUS

In so doing we pray for a threefold purpose: that the just may be strengthened, that sinners may be punished, and that death be destroyed. Now, the reason is that men are subject to Christ in two ways, either willingly or unwillingly. Again, the will of God is so efficacious that it must be fully complied with; and God does wish that all things be subject to Christ. Hence, two things are necessary: either man will do the will of God by subjecting himself to His commands, as do the just; or God shall exert His will and punish those who are sinners and His enemies; and this will take place at the end of the world: "Until I make Thy enemies Thy footstool."

It is enjoined upon the faithful to pray that the kingdom of God may come, namely, that they subject themselves completely to Him. But it is a terrible thing for sinners, because for them to ask the coming of God's kingdom is nothing else than to ask that they be subjected to punishment: "Woe to them that desire the day of the Lord!" By this prayer, too, we ask that death be destroyed. Since Christ is life, death cannot exist in His kingdom, because death is the opposite of life: "And the enemy, death, shall be destroyed last." "He shall cast death down headlong forever." And this shall take place at the last resurrection: "Who will reform the body of our lowness, made like to the body of His glory."

In a second sense, the kingdom of heaven signifies the glory of paradise. Nor is this to be wondered at, for a kingdom ("regnum") is nothing other than a government ("regimen"). That will be the best government where nothing is found contrary to the will of the governor. Now, the will of God is the very salvation of men, for He "will have all men to be saved"; and this especially shall come to pass in paradise where there will be nothing contrary to man's salvation. "They shall gather out of His kingdom all scandals." In this world, however, there are many things contrary to the salvation of men. Hence, when we pray, "Thy kingdom come," we pray that we might participate in the heavenly kingdom and in the glory of paradise.

WHY WE DESIRE THIS KINGDOM

This kingdom is greatly to be desired for three reasons. (1) It is to be greatly desired because of the perfect justice that obtains there: "Thy people shall be all just." In this world the bad are mingled with the good, but in heaven there will be no wicked and no sinners. (2) The heavenly kingdom is to be desired because of its perfect liberty. Here below there is no liberty, although all men naturally desire it; but above there will be perfect liberty without any form of oppression: "Because the creature also shall be delivered from the servitude of corruption." Not only will men then be free, but indeed they will all be kings: "And Thou hast made us to our God a kingdom." This is because all shall be of one will with God, and God shall will what the Saints will, and the Saints shall will whatsoever God wills; hence, in the will of God shall their will be done. All, therefore, shall reign, because the will of all shall be done, and the Lord shall be their crown: "In that day, the Lord of hosts shall be a crown of glory and a garland of joy to the residue of His people." (3) The kingdom of God is to be desired because of the marvellous riches of heaven: "The eye hath not seen O God, besides Thee, what things Thou hast prepared for them that wait for Thee." And also: "Who satisfieth thy desire with good things."

Note that man will find everything that he seeks for in this world more excellently and more perfectly in God alone. Thus, if it is pleasure you seek, then in God you will find the highest pleasure: "You shall see and your heart shall rejoice." "And everlasting joy shall be upon their heads." If it is riches, there you will find it in abundance: "When the soul strays from Thee, she looks for things apart from Thee, but she finds all things impure and useless until she returns to Thee," says St. Augustine.

Lastly, "Thy kingdom come" is understood in another sense because sometimes sin reigns in this world. This occurs when man is so disposed that he follows at once the enticement of sin. "Let not sin reign in your mortal body," but let God reign in your heart; and this will be when thou art prepared to obey God and keep all His Commandments. Therefore, when we pray to God that His kingdom may come, we pray that God and not sin may reign in us.

May we through this petition arrive at that happiness of which the Lord speaks: "Blessed are the meek!" Now, according to what we have first explained above, viz., that man desires that God be the Lord of all things, then let him not avenge injuries that are done him, but let him leave that for the Lord. If you avenge yourself, you do not really desire that the kingdom of God may come. According to our second explanation (i.e., regarding the glory of paradise), if you await the coming of this kingdom which is the glory of paradise, you need not worry about losing earthly things. Likewise, if according to the third explanation, you pray that God may reign within you, then you must be humble, for He is Himself most humble: "Learn of Me because I am meek and humble of heart."

You should desire three things from God, and they concern yourself. The first is that you may arrive at eternal life. And you pray for this when you say: "Thy kingdom come." The second is that you will do the will of God and His justice. You pray for this in the words: "Thy will be done on earth as it is in heaven."

The third gift which the Holy Spirit works in us is called the gift of knowledge. The Holy Spirit not only gives us the gift of fear and the gift of piety (which is a sweet affection for God, as we have said); but He also makes man wise. It was this for which David prayed: "Teach me goodness and discipline and knowledge." This knowledge which the Holy Spirit teaches us is that whereby man lives justly. Among all that goes to make up knowledge and wisdom in man, the principal wisdom is that man should not depend solely upon his own opinion: "Lean not upon thy own prudence." Those who put all their trust in their own judgment so that they do not trust others, but only themselves, are always found to be stupid and are so adjudged by others: "Hast thou seen a man wise in his own conceit? There shall be more hope of a fool than of him."

Out of humility one does not trust one's own knowledge: "Where humility is there is also wisdom." The proud trust only themselves. Now, the Holy Spirit, through the gift of wisdom, teaches us that we do not our own will but the will of God. It is through this gift that we pray of God that His "will be done on earth as it is in heaven." And in this is seen the gift of knowledge. Thus, one says to God "let Thy will be done," in the same way as one who is sick desires something from the physician; and his will is not precisely his own, because it is the will of the physician. Otherwise, if his desire were purely from his own will, he would be indeed foolish. So we ought not to pray other than that in us God's will may be done; that is, that His will be accomplished in us. The heart of man is only right when it is in accord with the will of God. This did Christ: "Because I came down from heaven, not to do My own will but the will of Him that sent Me." Christ, as God, has the same will with the Father; but as a Man He has a distinct will from the Father's, and it was according to this that He says He does not do His will but the Father's. Hence, He teaches us to pray and to ask: "Thy will be done."

But what is this that is asked? Does not the Psalm say: "Whatsoever the Lord pleased, He hath done"? Now, if He has done all that He has willed both in heaven and on earth, what then is the meaning of this: "Thy will be done on earth as it is in heaven"? To understand this we must know that God wills of us three things, and we pray that these be accomplished. The first thing that God wills is that we may have eternal life. Whoever makes something for a certain purpose, has a will regarding it which is in accord with the purpose for which he made it. In like manner, God made man, but it was not for no purpose, as it is written: "Remember what my substance is; for hast Thou made all the children of men in vain?"

Hence, God made men for a purpose; but this purpose was not for their mere pleasures, for also the brutes have these, but it was that they might have eternal life. The Lord, therefore, wills that men have eternal life. Now, when that for which a thing is made is accomplished, it is said to be saved; and when this is not accomplished, it is said to be lost. So when man gains eternal life, he is said to be saved, and it is this that the Lord wills: "Now, this is the will of My Father that sent Me, that every one who seeth the Son and believeth in Him may have life everlasting." This will of God is already fulfilled for the Angels and for the Saints in the Fatherland, for they see God and know and enjoy Him. We, however, desire that, as the will of God is done for the blessed who are in heaven, it likewise be done for us who are on earth. For this we pray when we say "Thy will be done" for us who are on earth, as it is for the Saints who are in heaven.

In the second place, the will of God for us is that we keep His Commandments. When a person desires something, he not only wills that which he desires, but also everything which will bring that about. Thus, in order to bring about a healthy condition which he desires, a physician also wills to put into effect diet, medicine, and other needs. We arrive at eternal life through observance of the Commandments, and, accordingly, God wills that we observe them: "But if thou wilt enter into life, keep the Commandments." "Your reasonable service... that you may prove what is the good and the acceptable and the perfect will of God." That is, good because it is profitable: "I am the Lord thy God that teach thee profitable things." And acceptable, that is, pleasing: "Light is risen to the just; and joy to the right heart." And perfect, because noble: "Be you therefore perfect, as your Heavenly Father is perfect." When we say "Thy will be done," we pray that we may fulfill the Commandments of God. This will of God is done by the just, but it is not yet done by sinners. "In heaven" here signifies the just; while "on earth" refers to sinners. We, therefore, pray that the will of God may be done "on earth," that is, by sinners, "as it is in heaven," that is, by the just.

It must be noted that the very words used in this petition teach us a lesson. It does not say "Do" or "Let us do," but it says, "Thy will be done," because two things are necessary for eternal life: the grace of God and the will of man. Although God has made man without man, He cannot save man without his cooperation. Thus, says St. Augustine: "Who created thee without thyself, cannot save thee without thyself," because God wills that man cooperate with Him or at least put no obstacle in His way: "Turn ye to Me, saith the Lord of hosts, and I will turn to you." "By the grace of God, I am what I am. And His grace in me hath not been void." Do not, therefore, presume on your own strength, but trust in God's grace; and be not negligent, but use the zeal you have. It does not say, therefore, "Let us do," lest it would seem that the grace of God were left out; nor does it say, "Do," lest it would appear that our will and our zeal do not matter. He does say "Let it be done" through the grace of God at the same time using our desire and our own efforts.

Thirdly, the will of God in our regard is that men be restored to that state and dignity in which the first man was created. This was a condition in which the spirit and soul felt no resistance from sensuality and the flesh. As long as the soul was subject to God, the flesh was in such subjection to the spirit that no corruption of death, or weakness, or any of the passions were felt. When, however, the spirit and the soul, which were between God and the flesh, rebelled against God by sin, then the body rebelled against the soul. From that time death and weaknesses began to be felt together with continual rebellion of sensuality against the spirit: "I see another law in my members, fighting against the law of my mind." "The flesh lusteth against the spirit, and the spirit against the flesh."

Thus, there is an endless strife between the flesh and the spirit, and man is continually being brought lower by sin. The will of God, therefore, is that man be restored to his primal state so that no more would the flesh rebel against the spirit: "For this is the will of God, your sanctification." Now, this will of God cannot be fulfilled in this life, but it will be fulfilled in the resurrection of the just, when glorified bodies shall arise incorrupt and most perfect: "It is sown a natural body; it shall rise a spiritual body." In the just the will of God is fulfilled relative to the spirit, which abides in justice and knowledge and perfect life. Therefore, when we say "Thy will be done," let us pray that His will also may be done regarding the flesh. Thus, the sense of "Thy will be done on earth" is that it may be done "for our flesh," and "as it is in heaven" means in our spirit. Thus, we take "in heaven" for our spirit, and "on earth" as our flesh.

By means of this petition we arrive at the happiness of those who mourn, as it is written: "Blessed are they that mourn; for they shall be comforted." This can be applied to each of the threefold explanations we have given above. According to the first we desire eternal life. And in this very desire we are brought to a mourning of soul: "Woe is me, that my sojourning is prolonged." This desire in the Saints is so vehement that because of it they wish for death, which in itself is something naturally to be avoided: "But we are confident and have a good will to be absent rather from the body and to be present with the Lord." Likewise, according to our second explanation--viz., that we will to keep the Commandments--they who do so are in sorrow. For although such be sweet for the soul, it is bitter indeed for the flesh which is continually kept in discipline. "Going, they went and wept," which refers to the flesh, "But coming, they shall come with joyfulness," which pertains to the soul. Again, from our third explanation (that is, concerning the struggle which is ever going on between the flesh and the spirit), we see that this too causes sorrow. For it cannot but happen that the soul be wounded by the venial faults of the flesh; and so in expiating for these the soul is in mourning. "Every night," that is, the darkness of sin, "I will wash my bed with my tears." Those who thus sorrow will arrive at the Fatherland, where may God bring us also!

There remain now the petitions for this life of our pilgrimage; therefore follows, "Give us this day our daily bread." Give us eternal things, give us things temporal. Thou hast promised a kingdom, deny us not the means of subsistence. Thou wilt give everlasting glory with Thyself hereafter, give us in this earth temporal support. Therefore is it "day by day," and "to-day"—that is, in this present time. For when this life shall have passed away shall we ask for daily bread then? For then it will not be called "day by day," but "to-day." Now it is called "day by day" when one day passes away and another day succeeds. Will it be called "day by day" when there will be one eternal day? This petition for daily bread is doubtless to be understood in two ways, both for the necessary supply of our bodily food and for the necessities of our spiritual support. There is a necessary supply of bodily food for the preservation of our daily life, without which we can not live. This is food and clothing, but the whole is understood in a part. When we ask for bread we thereby understand all things. There is a spiritual food also which the faithful know; which ye too will know when ye shall receive it at the altar of God. This also is "daily bread," necessary only for this life.

Again, what I am handling before you now is "daily bread"; and the daily lessons which ye hear in church are daily bread, and the hymns ye hear and repeat are daily bread. For all these are necessary in our state of pilgrimage. But when we shall have got to Heaven shall we hear the Word, we who shall see the Word Himself, and hear the Word Himself, and eat and drink Him as the angels do now? Do the angels need books, and interpreters, and readers? Surely not. They read in seeing, for the Truth itself they see and are abundantly satisfied from that fountain from which we obtain some few drops. Therefore, has it been said, touching our daily bread, that this petition is necessary for us in this life.

(Enchir. 115.) These three things therefore which have been asked in the foregoing petitions, are begun here on earth, and according to our proficiency are increased in us; but in another life, as we hope, they shall be everlastingly possessed in perfection. In the four remaining petitions we ask for temporal blessings which are necessary to obtaining the eternal; the bread, which is accordingly the next petition in order, is a necessary.

(De Don. Pers. 4.) Here then the saints ask for perseverance of God, when they pray that they may not be separated from the body of Christ, but may abide in that holiness, committing no crime.

(Serm. in Mont. ii. 7.) There is here a difficulty created by the circumstance of there being many in the East, who do not daily communicate in the Lord's Supper. And they defend their practice on the ground of ecclesiastical authority, that they do this without offence, and are not forbidden by those who preside over the Churches. But not to pronounce any thing concerning them in either way, this ought certainly to occur to our thoughts, that we have here received of the Lord a rule for prayer which we ought not to transgress. Who then will dare to affirm that we ought to use this prayer only once? Or if twice or thrice, yet only up to that hour at which we communicate on the Lord's body? For after that we cannot say, Give us this day that which we have already received. Or will any one on this account be able to compel us to celebrate this sacrament at the close of the day?

(ubi sup.) Or by daily we may understand spiritual, namely, the divine precepts which we ought to meditate and work.

(Epist. 130. 11.) So that herein we ask for a sufficiency of all things necessary under the one name of bread.

(Serm. in Mont. ii. 7.) Some one may perhaps find a difficulty in our here praying that we may obtain necessaries of this life, such as food and raiment, when the Lord has instructed us, Be not ye careful what ye shall eat, or wherewithal ye shall be clothed. But it is impossible not to be careful about that for the obtaining which we pray.

(Epist. 130. 6.) But to wish for the necessaries of life and no more, is not improper; for such sufficiency is not sought for its own sake, but for the health of the body, and for such garb and appliances of the person, as may make us to be not disagreeable to those with whom we have to live in all good reputation. For these things we may pray that they may be had when we are in want of them, that they may be kept when we have them.

Those things which pertain to the passage of the journey regard either the bestowal of a benefiting good or the removal of a harming evil. The bestowal of a benefiting good is asked for in the daily or supersubstantial bread, in which is asked whatever is necessary for the preservation of present life, whether according to spirit or according to body.

In the fourth part, the refreshment of eternal strength is sought, and this through the gift of strength or fortitude, when he says: "Give us this day our daily bread." "Bread strengthens the heart of man."

Likewise, no one ought to entirely reject that which he daily asks of God; but every day we ask in the Lord's Prayer for our daily bread: therefore he acts wrongly who abandons everything.

To that which is lastly objected, that we ask for our daily bread in the Lord's Prayer, it must be said that this rather makes for the opposite than for the proposition. For from the fact that we daily ask for our daily bread, and do not ask for what we already have, it is manifest that it belongs to evangelical perfection to be content with daily sustenance.

I expect we all do much the same with the prayer for our daily bread. It means, doesn't it, all we need for the day--"things requisite and necessary as well for the body as for the soul." I should hate to make this clause "purely religious" by thinking of "spiritual" needs alone. One of its uses, to me, is to remind us daily that what Burnaby calls the naïf view of prayer is firmly built into Our Lord's teaching.

Never, in peace or war, commit your virtue or your happiness to the future. Happy work is best done by the man who takes his long-term plans somewhat lightly and works from moment to moment "as to the Lord". It is only our daily bread that we are encouraged to ask for. The present is the only time in which any duty can be done or any grace received.

False spirituality is always to be encouraged. On the seemingly pious ground that "praise and communion with God is the true prayer", humans can often be lured into direct disobedience to the Enemy who (in His usual flat, commonplace, uninteresting way) has definitely told them to pray for their daily bread and the recovery of their sick. You will, of course, conceal from him the fact that the prayer for daily bread, interpreted in a "spiritual sense", is really just as crudely petitionary as it is in any other sense.

18. As the prayer goes forward, we ask and say, "Give us this day our daily bread." And this may be understood both spiritually and literally, because either way of understanding it is rich in divine usefulness to our salvation. For Christ is the bread of life; and this bread does not belong to all men, but it is ours. And according as we say, "Our Father," because He is the Father of those who understand and believe; so also we call it "our bread," because Christ is the bread of those who are in union with His body. And we ask that this bread should be given to us daily, that we who are in Christ, and daily receive the Eucharist for the food of salvation, may not, by the interposition of some heinous sin, by being prevented, as withheld and not communicating, from partaking of the heavenly bread, be separated from Christ's body, as He Himself predicts, and warns, "I am the bread of life which came down from heaven. If any man eat of my bread, he shall live for ever: and the bread which I will give is my flesh, for the life of the world." When, therefore, He says, that whoever shall eat of His bread shall live for ever; as it is manifest that those who partake of His body and receive the Eucharist by the right of communion are living, so, on the other hand, we must fear and pray lest any one who, being withheld from communion, is separate from Christ's body should remain at a distance from salvation; as He Himself threatens, and says, "Unless ye eat the flesh of the Son of man, and drink His blood, ye shall have no life in you." And therefore we ask that our bread-that is, Christ-may be given to us daily, that we who abide and live in Christ may not depart from His sanctification and body.

19. But it may also be thus understood, that we who have renounced the world, and have cast away its riches and pomps in the faith of spiritual grace, should only ask for ourselves food and support, since the Lord instructs us, and says, "Whosoever forsaketh not all that he hath, cannot be my disciple." But he who has begun to be Christ's disciple, renouncing all things according to the word of his Master, ought to ask for his daily food, and not to extend the desires of his petition to a long period, as the Lord again prescribes, and says, "Take no thought for the morrow, for the morrow itself shall take thought for itself. Sufficient for the day is the evil thereof." With reason, then, does Christ's disciple ask food for himself for the day, since he is prohibited from thinking of the morrow; because it becomes a contradiction and a repugnant thing for us to seek to live long in this world, since we ask that the kingdom of God should come quickly. Thus also the blessed apostle admonishes us, giving substance and strength to the stedfastness of our hope and faith: "We brought nothing," says he, "into this world, nor indeed can we carry anything out. Having therefore food and raiment, let us be herewith content. But they that will be rich fall into temptation and a snare, and into many and hurtful lusts, which drown men in perdition and destruction. For the love of money is the root of all evil; which while some coveted after, they have made shipwreck from the faith, and have pierced themselves through with many sorrows."

20. He teaches us that riches are not only to be contemned, but that they are also full of peril; that in them is the root of seducing evils, that deceive the blindness of the human mind by a hidden deception. Whence also God rebukes the rich fool, who thinks of his earthly wealth, and boasts himself in the abundance of his overflowing harvests, saying, "Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast provided?" The fool who was to die that very night was rejoicing in his stores, and he to whom life already was failing, was thinking of the abundance of his food. But, on the other hand, the Lord tells us that he becomes perfect and complete who sells all his goods, and distributes them for the use of the poor, and so lays up for himself treasure in heaven. He says that that man is able to follow Him, and to imitate the glory of the Lord's passion, who, free from hindrance, and with his loins girded, is involved in no entanglements of worldly estate, but, at large and free himself, accompanies his possessions, which before have been sent to God. For which result, that every one of us may be able to prepare himself, let him thus learn to pray, and know, from the character of the prayer, what he ought to be.

21. For daily bread cannot be wanting to the righteous man, since it is written, "The Lord will not slay the soul of the righteous by hunger;" and again "I have been young and now am old, yet have I not seen the righteous forsaken, nor his seed begging their bread. And the Lord moreover promises and says, "Take no thought, saying, "What shall we eat, or what shall we drink, or wherewithal shall we be clothed? For after all these things do the nations seek. And your Father knoweth that ye have need of all these things. Seek ye first the kingdom of God and His righteousness, and alI these things shall be added unto you." To those who seek God's kingdom and righteousness, He promises that all things shall be added. For since all things are God's, nothing will be wanting to him who possesses God, if God Himself be not wanting to him. Thus a meal was divinely provided for Daniel: when he was shut up by the king's command in the den of lions, and in the midst of wild beasts who were hungry, and yet spared him, the man of God was fed. Thus Elijah in his flight was nourished both by ravens ministering to him in his solitude, and by birds bringing him food in his persecution. And-oh detestable cruelty of the malice of man!-the wild beasts spare, the birds feed, while men lay snares, and rage!

(ubi sup.) For Christ is the bread of life, and this bread belongs not to all men, but to us. This bread we pray that it be given day by day, lest we who are in Christ, and who daily receive the Eucharist for food of salvation, should by the admission of any grievous crime, and our being therefore forbidden the heavenly bread, be separated from the body of Christ. Hence then we pray, that we who abide in Christ, may not draw back from His sanctification and His body.

(Tr. vii. 14.) Justly therefore does the disciple of Christ make petition for to-day's provision, without indulging excessive longings in his prayer. It were a self-contradicting and incompatible thing for us who pray that the kingdom of God may quickly come, to be looking unto long life in the world below.

(Mor. xxiv. 7.) We call it our bread, yet pray that it may be given us, for it is God's to give, and is made ours by our receiving it.

For this reason we are enjoined to ask what is sufficient for the preservation of the substance of the body: not luxury, but food, which restores what the body loses, and prevents death by hunger; not tables to inflame and drive on to pleasures, nor such things as make the body wax wanton against the soul; but bread, and that, too, not for a great number of years, but what is sufficient for us to-day.

In the Gospel the term used by the Hebrews to denote supersubstantial bread is maar. I found that it means "for tomorrow," so that the meaning is "Give us this day our bread" for tomorrow, that is, the future. We can also understand supersubstantial bread in another sense: bread that is above all substances and surpasses all creatures.

(Vers. 11.) Give us this day our daily bread. The word 'supersubstantial,' which we have expressed, is rendered in Greek as 'ἐπιούσιον,' a term that the Septuagint translators frequently translate as 'περιούσιον.' Therefore, we examined the Hebrew, and wherever they translated 'περιούσιον,' we found 'Sgolla,' which Symmachus translated as 'ἐξαίρετον,' meaning exceptional or outstanding, although he did interpret it differently in one particular instance. Therefore, when we ask that God give us extraordinary or exceptional bread, we ask for Him who says: 'I am the living bread that came down from heaven' (John 6:51). In the Gospel called according to the Hebrews, instead of 'supersubstantial bread,' I found the word 'mahar,' which means 'for tomorrow'; so the meaning is: 'Give us our bread for tomorrow,' that is, for the future, today. We can also understand the 'supersubstantial bread' in another way, referring to the bread that is above all substances and exceeds all creatures. Others simply think, according to the words of the Apostle (I Tim. VI, 8): Having food and clothing, with these we are content, that we should only be concerned with providing for the holy present food. Hence, in the following it is commanded: Do not worry about tomorrow.

The Greek word here which we render 'supersubstantialis,' is ἐπιούσιος. The LXX often make use of the word περιούσιος, by which we find, on reference to the Hebrew, they always render the word sogolac. Symmachus translates it ἐξαίρετος, that is, 'chief,' or 'excellent,' though in one place he has interpreted 'peculiar.' When then we pray God to give us our 'peculiar' or 'chief' bread, we mean Him who says in the Gospel, I am the living bread which came down from heaven. (John 6:51.)

We may also interpret the word 'supersubstantialis' otherwise, as that which is above all other substances, and more excellent than all creatures, to wit, the body of the Lord.

Others understand it literally according to that saying of the Apostle, Having food and raiment, let us therewith be content, that the saints should have care only of present food; as it follows, Take no thought for the morrow.

In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come.

(Coll. ix. 21.) In that He says, this day, He shows that it is to be daily taken, and that this prayer should be offered at all seasons, seeing there is no day on which we have not need, by the receiving of this bread, to confirm the heart of e inward man.

(ubi sup.) Though the expression to-day may be understood of this present life; thus, Give us this bread while we abide in this world.

"Give us this day our daily bread."

What is "daily bread"? That for one day.

For because He had said thus, "Thy will be done in earth as it is in heaven," but was discoursing to men encompassed with flesh, and subject to the necessities of nature, and incapable of the same impassibility with the angels:-while He enjoins the commands to be practised by us also, even as they perform them; He condescends likewise, in what follows, to the infirmity of our nature. Thus, "perfection of conduct," saith He, "I require as great, not however freedom from passions; no, for the tyranny of nature permits it not: for it requires necessary food." But mark, I pray thee, how even in things that are bodily, that which is spiritual abounds. For it is neither for riches, nor for delicate living, nor for costly raiment, nor for any other such thing, but for bread only, that He hath commanded us to make our prayer. And for "daily bread," so as not to "take thought for the morrow." Because of this He added, "daily bread," that is, bread for one day.

And not even with this expression is He satisfied, but adds another too afterwards, saying, "Give us this day;" so that we may not, beyond this, wear ourselves out with the care of the following day. For that day, the intervals before which thou knowest not whether thou shalt see, wherefore dost thou submit to its cares?

This, as He proceeded, he enjoined also more fully, saying, "Take no thought for the morrow." He would have us be on every hand unencumbered and winged for flight, yielding just so much to nature as the compulsion of necessity requires of us.

Since some understand from this that we are commanded to pray for material bread, it will be well to refute their error here and to establish the truth about the epiousios (supersubstantial) bread. We must ask them how it could be that he who commanded us to ask for great and heavenly favors should command us to intercede with the Father for what is small and of the earth, as if he had forgotten—so they would have it—what he had taught. For the bread that is given to our flesh is neither heavenly, nor is the request for it a great request.We, on our part, following the Master himself who teaches us about the bread, shall treat the matter explicitly. In the Gospel according to John he says to those who had come to Capernaum seeking for him: "Amen, amen, I say to you, you seek me, not because you have seen miracles but because you did eat of the loaves and were filled." One who has eaten of the bread blessed by Jesus and is filled with it tries all the more to understand the Son of God more perfectly and hastens to him. Hence his admirable command: "Labor not for the meat that perishes but for that which endures to life ever-lasting, which the Son of Man will give you." … The "true bread" is that which nourishes the true humanity, the person created after the image of God.

These words, As in heaven so in earth, must be taken as common to all three preceding petitions. Observe also how carefully it is worded; He said not, Father, hallow Thy name in us, Let Thy kingdom come on us, Do Thy will in us. Nor again; Let us hallow Thy name, Let us enter into Thy kingdom, Let us do Thy will; that it should not seem to be either God's doing only, or man's doing only. But He used a middle form of speech, and the impersonal verb; for as man can do nothing good without God's aid, so neither does God work good in man unless man wills it.

PSEUDO-CHRYSOSTOM.d. Or by 'supersubstantialis' may be intended 'daily.'

We pray, Give us this day our daily bread, not only that we may have what to eat, which is common to both righteous and sinners; but that what we eat we may receive at the hand of God, which belongs only to the saints. For to him God giveth bread who earns it by righteous means; but to him who earns it by sin, the Devil it is that gives. Or that inasmuch as it is given by God, it is received sanctified; and therefore He adds our, that is, such bread as we have prepared for us, that do Thou give us, that by Thy giving it may be sanctified. Like as the Priest taking bread of the laic, sanctifies it, and then offers it to him; the bread indeed is his that brought it in offering, but that it is sanctified is the benefit from the Priest. He says Our for two reasons. First, because all things that God gives us He gives through us to others, that of what we receive of Him we may impart to the helpless. Whoso then of what he gains by his own toil bestows nothing on others, eats not his own bread only, but others' bread also. Secondly, he who eats bread got righteously, eats his own bread; but he who eats bread got with sin, eats others' bread.

And these words at first sight might seem to forbid our having it prepared for the morrow, or after the morrow. If this were so, this prayer could only suit a few; such as the Apostles who travelled hither and thither teaching—or perhaps none among us. Yet ought we so to adapt Christ's doctrine, that all men may profit in it.

Or; He adds, daily, that a man may eat so much only as natural reason requires, not as the lust of the flesh urges. For if you expend on one banquet as much as would suffice you for a hundred days, you are not eating to-day's provision, but that of many days.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

"Give us this day our daily bread." By the word "daily" He means what is sufficient for our existence, our essence, and our sustenance. Thus He teaches us not to worry about tomorrow. "Bread for our essence" is also the Body of Christ, of Which we pray that we may partake without condemnation.

Give us this day our supersubstantial bread. After he taught us to ask for the glory of God, eternal life, and the exercise of virtues by which we merit eternal life, here he teaches us to ask for all things necessary for the present life. This is expounded — our bread — in four ways; for it can be expounded of a fourfold bread. First, of the bread that is Christ: "I am the bread" (Jn 6:35), who is chiefly bread insofar as he is contained under the sacrament of the altar: "The bread that I will give" (Jn 6:51), and again: "My flesh is truly food" (Jn 6:55).

And he says our, because it does not belong to just anyone but to the faithful: "For a child is born to us" (Is 9:6). For from the fact that someone becomes a member of Christ in Baptism, he can share in this bread; and therefore it should in no way be given to unbelievers who are not baptized.

Supersubstantial. Jerome says that in the Greek it is "epiousion," and Symmachus translated it as "excellent" or "outstanding"; but the older translation has "daily." That it is supersubstantial, i.e., above all substances, is apparent from Ephesians (1:20): "Placing him above all principalities," etc. He says daily, because it ought to be received daily, but not by everyone; hence it is said in the book On Ecclesiastical Dogmas: "I neither praise nor blame this."

But it ought to be received daily in the Church; or at least it should be received spiritually by the faithful daily through faith. In the Eastern Church, however, it is not received daily in the Church, because Mass is not celebrated daily, but only on certain days of the week. But because the Church tolerates this, it suffices that they receive daily spiritually and not sacramentally.

Give us. If it is ours, how does he say give us? Cyprian: Give us, i.e., make us live in such a way that we can receive this bread for our benefit. Hence he who asks this asks for nothing other than perseverance in good, namely, that nothing contrary be mixed into holiness: "For he who eats unworthily" (1 Cor 11:29).

Here Augustine raises an objection, because this prayer is said at every hour of the day, even at Compline. Do we therefore then ask that he give us to receive this bread? But it must be said that this day is taken in two ways: for sometimes it signifies a particular day; sometimes the whole present life. Hebrews (3:13) touches on a particular "today." Hence: grant that in the whole present life we may be able to share in this bread.

And with reason he says give us this day, because this sacramental bread is necessary only in this life; for when we shall see him as he is, we shall not need sacraments and signs. Hence this singular and special bread is necessary only in the present; and now we receive it daily in a special way, but then continuously. Secondly, by "bread" is understood God, namely, the divinity itself: "Blessed is he who shall eat bread" (Lk 14:15); "He ate the bread of angels" (Ps 78:25). Give us, therefore, the supersubstantial bread this day, that is, so that according to the mode of the present life we may enjoy him. Thirdly, there can be understood the precepts of God, which are the bread of wisdom: "Come, eat" (Pr 9:5); for he eats who keeps the precepts of wisdom: "My food is to do the will of him who sent me" (Jn 4:34). These divine precepts are now bread, because they are ground with some difficulty in considering and doing; but afterward they will be drink, because they will refresh without difficulty. Fourthly, bread is understood literally as bodily bread. For the Lord had said: Thy will be done, and had wished that in the fulfillment of the divine will we be heavenly; but mindful of our frailty, he teaches us to ask also for temporal things that are necessary for the sustenance of life. Hence he does not teach us to ask for magnificent or superfluous things, but for necessities: "Having food and clothing" (1 Tim 6:8); so Jacob asked: "If you will give me bread to eat" (Gen 28:20).

He says our, for two reasons. So that no one should appropriate temporal things to himself, according to Chrysostom: first, because no one should eat bread from robbery, but from his own labor; secondly, because temporal goods that are given for necessity we should so receive as to share with others: "If I have eaten my morsel alone" (Job 31:17).

And Augustine says, in his book on prayer to Proba, that from what excels and is principal in all particular things, he signifies the whole with respect to our ability; for bread is what is most necessary for man: "The beginning of man's life is water, bread, and clothing" (Sir 29:21); and this is supersubstantial, because it principally pertains to necessities.

But if you read daily, then it has a twofold reason, according to Cyprian. First, so that you do not seek temporal things for a long time, because otherwise you would be contrary to yourself; for you said: Thy kingdom come; but as long as "we are in the body, we are away from the Lord" (2 Cor 5:6). Hence in saying Thy kingdom come and asking for a long life, you are contrary to yourself. Or he says daily against the prodigal, who spend lavishly and do not use daily bread that suffices for the sustenance of one day.

But if it is ours, why does he say give us? For two reasons, according to Chrysostom. First, because temporal goods are given to the good and the wicked, but differently: to the good for their benefit, to the wicked for their damage, because they misuse them. Hence to the wicked it is not given because they abuse it, and this happens not from God but from the devil. And he says it is similar to when someone offers bread to a priest to bless and afterward reclaims it; he could say: give me the bread that is mine by possession; give it by your blessing.

He says this day, because he did not want us to ask for a long time in the future. But Augustine raises a question, because the Lord in what follows teaches us not to have solicitude about temporal things: "Be not solicitous," etc.; therefore it seems that we ought not pray for temporal things. And he answers that we can pray about every lawful desirable thing, because we expect what is desirable from God, and what we expect from God we can ask for; and this not only in extreme necessity, but also for a state suitable to oneself. But it is one thing to desire, and another to be solicitous about something as though it were an ultimate end; for this the Lord forbids, as will be said below.

But again the question is raised about this: give us this day, because it seems that we should not desire except for one day; therefore all who desire otherwise sin, and then human life will perish because no one will gather the harvest in summer to eat in winter. And it must be said that the Lord does not intend to prohibit someone from thinking about the future, but he forbids that one should usurp solicitude for himself before the time; for if solicitude is now incumbent, you should carry it out, but not the one that might be incumbent in the future.

Sometimes it happens that one of great learning and wisdom becomes fearful and timid; and, therefore, it is necessary that he have fortitude of heart lest he lack necessities: "It is He that giveth strength to the weary, and increaseth force and might to them that are not." The Holy Spirit gives this fortitude: "And the Spirit entered into me,... and He set me upon my feet." This fortitude which is given by the Holy Ghost so strengthens the heart of man that he does not fear for the things that are necessary for him, but he trusts that God will provide for all his needs. The Holy Spirit who gives us this strength teaches us to pray to God: "Give us this day our daily bread." And thus He is called the Spirit of fortitude.

It must be noted that in the first three petitions of this prayer only things spiritual are asked for--those which indeed begin to be in this world but are only brought to fruition in the life eternal. Thus, when we pray that the name of God be hallowed, we really ask that the name of God be known; when we pray that the kingdom of God may come, we ask that we may participate in God's kingdom; and when we pray that the will of God be done, we ask that His will be accomplished in us. All these things, however, although they have their beginning here on earth, cannot be had in their fullness except in heaven. Hence, it is necessary to pray for certain necessaries which can be completely had in this life. The Holy Spirit, then, taught us to ask for the requirements of this present life which are here obtainable in their fullness, and at the same time He shows that our temporal wants are provided us by God. It is this that is meant when we say: "Give us this day our daily bread."

In these very words the Holy Spirit teaches us to avoid five sins which are usually committed out of the desire for temporal things. The first sin is that man, because of an inordinate desire, seeks those things which go beyond his state and condition of life. He is not satisfied with what befits him. Thus, if he be a soldier and desires clothes, he will not have them suitable for a soldier, but rather for a knight; or if he be a cleric, clothes fit for a bishop. This vicious habit withdraws man from spiritual things, in that it makes his desires cleave to transitory things. The Lord taught us to avoid this vice by instructing us to ask for the temporal necessities of this present life as they are in accord with the position of each one of us. All this is understood under the name of "bread." And so He does not teach us to pray for that which is luxurious, nor for variety, nor for what is over-refined, but for bread which is common to all and without which man's life could not be sustained: "The chief thing for man's life is water and bread." And: "Having food and wherewith to be covered, with these we are content."

The second sin is that some in acquiring temporal goods burden others and defraud them. This vicious practice is dangerous, because goods thus taken away can be restored only with difficulty. For, as St. Augustine says: "The sin is not forgiven until that which is taken away is restored." "They eat the bread of wickedness." The Lord teaches us to avoid this sin, and to pray for our own bread, not that of another. Robbers do not eat their own bread, but the bread of their neighbor.

The third sin is unnecessary solicitude. There are some who are never content with what they have, but always want more. This is wholly immoderate, because one's desire must always be measured by his need: "Give me neither beggary nor riches, but give me only the necessaries of life." We are taught to avoid this sin in the words, "our daily bread," that is, bread of one day or for one time.

The fourth sin is inordinate voracity. There are those who in one day would consume what would be enough for many days. Such pray not for bread for one day, but for ten days. And because they spend too much, it happens what they spend all their substance. "They that give themselves to drinking and that club together shall be consumed." And: "A workman that is a drunkard shall not be rich."

The fifth sin is ingratitude. A person grows proud in his riches, and does not realize that what he has comes from God. This is a grave fault, for all things that we have, be they spiritual or temporal, are from God: "All things are Thine; and we have given Thee what we received of Thy hand." Therefore, to take away this vice, the prayer has, "Give us" even "our daily bread," that we may know that all things come from God.

From all this we draw one great lesson. Sometimes one who has great riches makes no use of them, but suffers spiritual and temporal harm; for some because of riches have perished. "There is also another evil which I have seen under the sun, and that frequent among men. A man to whom God hath given riches and substance and honor, and his soul wanteth nothing of all that he desireth; yet God doth not give him power to eat thereof, but a stranger shall eat it up." And again: "Riches kept to the hurt of the owner." We ought, therefore, pray that our riches will be of use to us; and it is this we seek for when we say, "Give us our bread," that is, make our riches be of use to us. "His bread in his belly shall be turned into the gall of asps within him. The riches which he hath swallowed, he shall vomit up; and God shall draw them out of his belly."

Another great vice is concerned with the things of this world, viz., excessive solicitude for them. For there are some who daily are anxious about temporal goods which are enough for them for an entire year; and they who are thus troubled will never have rest: "Be not solicitous therefore, saying: "What shall we eat, or What shall we drink, or Wherewith shall we be clothed?" The Lord, therefore, teaches us to pray that to-day our bread will be given us, that is, those things which will be needful for us for the present time.

One may also see in this bread another twofold meaning, viz., Sacramental Bread and the Bread of the Word of God. Thus, in the first meaning, we pray for our Sacramental Bread which is consecrated daily in the Church, so that we receive it in the Sacrament, and thus it profits us unto salvation: "I am the living bread which came down from heaven." And: "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself."

In the second meaning this bread is the Word of God: "Not in bread alone doth man live, but in every word that proceedeth from the mouth of God." We pray, therefore, that He give us bread, that is, His Word. From this man derives that happiness which is a hunger for justice. For after spiritual things are considered, they are all the more desired; and this desire arouses a hunger, and from this hunger follows the fullness of life everlasting.

The third is that you may have the necessaries of life. And thus you pray: "Give us this day our daily bread." Concerning all these things the Lord says: "Seek ye first the kingdom of God," which complies with the second, "and all these things shall be added unto you," as in accord with the third.

"Forgive us our debts, as we forgive our debtors" Is this necessary except in this life? For in the other we shall have no debts. For what are debts but sins? See, ye are on the point of being baptized; then all your sins will be blotted out: none whatever will remain. Whatever evil ye have done, in deed, or word, or desire, or thought, all will be blotted out. And yet if in the life which is after baptism there were security from sin, we should not learn such a prayer as this, "Forgive us our debts." Only let us by all means do what comes next, "As we forgive our debtors."

It is certainly a bargain to be reckoned with when we say, "Forgive us our trespasses as we forgive those who trespass against us." We can be sure that we have violated that rule if we do not forgive those who ask our pardon, since we too want to be forgiven by our most generous Father with respect to those who seek pardon from us. Now, as to that commandment by which we are ordered to pray for our enemies, we are not ordered to pray for those who seek forgiveness. For such persons are not enemies. In no way, however, can someone really say that he is praying for a person he does not know. Therefore it must be said that we should forgive all sins committed against us if we want the Father to forgive what we have committed.

(De Don. Pers. 5.) With this weapon the Pelagian heretics received their deathblow, who dare to say that a righteous man is free altogether from sin in this life, and that of such is at this present time composed a Church, having neither spot nor wrinkle.

(Serm. in Mont. ii. 8.) This is not said of debts of money only, but of all things in which any sins against us, and among these also of money, because that he sins against you, who does not return money due to you, when he has whence he can return it. Unless you forgive this sin you cannot say, Forgive us our debts, as we forgive our debtors.

(Enchir. 73.) Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.

The removal of a harming evil is asked in the three last petitions: because every evil either has the character of the past, or the future, or the present; or otherwise, it has the character of the evil of fault, or of struggle, or of punishment. The first is asked to be removed in the forgiveness of debts.

In the fifth, the remission of sin is sought through the gift of counsel, when he says: "And forgive us our debts, as we also forgive our debtors."

Forgive us... as we forgive. Unfortunately there's no need to do any festooning here. To forgive for the moment is not difficult. But to go on forgiving, to forgive the same offence again every time it recurs to the memory--there's the real tussle. My resource is to look for some action of my own which is open to the same charge as the one I'm resenting. If I still smart to remember how A let me down, I must still remember how I let B down. If I find it difficult to forgive those who bullied me at school, let me, at that very moment, remember, and pray for, those I bullied. (Not that we called it bullying of course. That is where prayer without words can be so useful. In it there are no names; therefore no aliases.)

22. After this we also entreat for our sins, saying, "And forgive us our debts, as we also forgive our debtors." After the supply of food, pardon of sin is also asked for, that he who is fed by God may live in God, and that not only the present and temporal life may be provided for, but the eternal also, to which we may come if our sins are forgiven; and these the Lord calls debts, as He says in His Gospel, "I forgave thee all that debt, because thou desiredst me." And how necessarily, how providently and salutarily, are we admonished that we are sinners, since we are compelled to entreat for our sins, and while pardon is asked for from God, the soul recalls its own consciousness of sin! Lest any one should flatter himself that he is innocent, and by exalting himself should more deeply perish, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. Thus, moreover, John also in his epistle warns us, and says, "If we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, the Lord is faithful and just to forgive us our sins." In his epistle he has combined both, that we should entreat for our sins, and that we should obtain pardon when we ask. Therefore he said that the Lord was faithful to forgive sins, keeping the faith of His promise; because He who taught us to pray for our debts and sins, has promised that His fatherly mercy and pardon shall follow.

23. He has clearly joined herewith and added the law, and has bound us by a certain condition anti engagement, that we should ask that our debts be forgiven us in such a manner as we ourselves forgive our debtors, knowing that that which we seek for our sins cannot be obtained unless we ourselves have acted in a similar way in respect of our debtors. Therefore also He says in another place, "With what measure ye mete, it shall be measured to you again." And the servant who, after having had all his debt forgiven him by his master, would not forgive his fellow-servant, is cast back into prison; because he would not forgive his fellow-servant, he lost the indulgence that had been shown to himself by his lord. And these things Christ still more urgently sets forth in His precepts with yet greater power of His rebuke. "When ye stand praying," says He, "forgive if ye have aught against any, that your Father which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you your trespasses." There remains no ground of excuse in the day of judgment, when you will be judged according to your own sentence; and whatever you have done, that you also will suffer. For God commands us to be peacemakers, and in agreement, and of one mind in His house; and such as He makes us by a second birth, such He wishes us when new-born to continue, that we who have begun to be sons of God may abide in God's peace, and that, having one spirit, we should also have one heart and one mind. Thus God does not receive the sacrifice of a person who is in disagreement, but commands him to go back from the altar and first be reconciled to his brother, that so God also may be appeased by the prayers of a peace-maker. Our peace and brotherly agreement is the greater sacrifice to God,-and a people united in one in the unity of the Father, and of the Son, and of the Holy Spirit.

24. For even in the sacrifices which Abel and Cain first offered, God looked not at their gifts, but at their hearts, so that he was acceptable in his gift who was acceptable in his heart. Abel, peaceable and righteous in sacrificing in innocence to God, taught others also, when they bring their gift to the altar, thus to come with the fear of God, with a simple heart, with the law of righteousness, with the peace of concord. With reason did he, who was such in respect of God's sacrifice, become subsequently himself a sacrifice to God; so that he who first set forth martyrdom, and initiated the Lord's passion by the glory of his blood, had both the Lord's righteousness and His peace. Finally, such are crowned by the Lord, such will be avenged with the Lord in the day of judgment; but the quarrelsome and disunited, and he who has not peace with his brethren, in accordance with what the blessed apostle and the Holy Scripture testifies, even if he have been slain for the name of Christ, shall not be able to escape the crime of fraternal dissension, because, as it is written, "He who hateth his brother is a murderer" and no murderer attains to the kingdom of heaven, nor does he live with God. He cannot be with Christ, who had rather be an imitator of Judas than of Christ. How great is the sin which cannot even be washed away by a baptism of blood-how heinous the crime which cannot be expiated by martyrdom!

(Tr. vii. 15.) After supply of food, next pardon of sin is asked for, that he who is fed of God may live in God, and not only the present and passing life be provided for, but the eternal also; whereunto we may come, if we receive the pardon of our sins, to which the Lord gives the name of debts, as he speaks further on, I forgave thee all that debt, because thou desiredst me. (Mat. 18:32.) How well is it for our need, how provident and saving a thing, to be reminded that we are sinners compelled to make petition for our offences, so that in claiming God's indulgence, the mind is recalled to a recollection of its guilt. That no man may plume himself with the pretence of innocency, and perish more wretchedly through self-exaltation, he is instructed that he commits sin every day by being commanded to pray for his sins.

(ubi sup.) He then who taught us to pray for our sins, has promised us that His fatherly mercy and pardon shall ensue. But He has added a rule besides, binding us under the fixed condition and responsibility, that we are to ask for our sins to be forgiven in such sort as we forgive them that are in debt to us.

Hyperichius said, 'Snatch your neighbour from his sins, so far as you can, and refrain from condemning him, for God does not reject those who turn to him. Let no evil word about your brother stay in your mind, so that you can say, "Forgive us our debts, as we also forgive our debtors" (Mt. 7:12).'

But behold, our enemy has grievously sinned against us, inflicted losses, harmed those who helped, persecuted those who loved. These things would need to be retained if our own sins were not to be forgiven. For our Advocate has composed a prayer for us in our case; and he who is the Advocate is himself the Judge of that same case. Moreover, he inserted a condition into the prayer he composed, saying: Forgive us our debts, as we also forgive our debtors. Therefore, since he who stood forth as Advocate comes as Judge, he who made the prayer hears it. Either, then, we say without doing it, Forgive us our debts, as we also forgive our debtors, and by saying this we bind ourselves all the more; or perhaps we omit this condition in our prayer, and our Advocate does not recognize the prayer he composed, and immediately says to himself: I know what I instructed; this is not the prayer I made. What then must we do, brothers, except extend the affection of true charity to our brothers? Let no malice remain in our heart. Let almighty God consider our charity toward our neighbor, so that he may extend his mercy to our iniquities. Remember what we are admonished: Forgive, and you will be forgiven. Behold, something is owed to us, and we owe. Let us therefore forgive what is owed to us, so that what is owed by us may be forgiven. But the mind resists these things, and wants to fulfill what it hears, yet still struggles against it. We stand at the martyr's tomb, knowing by what death he reached the heavenly kingdom. If we do not lay down our body for Christ, let us at least conquer our spirit. God is appeased by this sacrifice; he approves in the judgment of his mercy the victory of our peace. For he beholds the struggle of our heart; and he who rewards the victorious afterward now helps those who are fighting, through our Lord Jesus Christ his Son, who lives and reigns with him in the unity of the Holy Spirit, God, through all ages of ages.

(Mor. x. 15.) That good which in our penitence we ask of God, we should first turn and bestow on our neighbour.

In the Gospel, entitled The Gospel according to the Hebrews, 'supersubstantialis' is rendered 'mohar,' that is 'to-morrow's;' so that the sense would be, Give us today to-morrow's bread; i. e. for the time to come.

Then forasmuch as it comes to pass that we sin even after the washing of regeneration, He, showing His love to man to be great even in this case, commands us for the remission of our sins to come unto God who loves man, and thus to say,

"Forgive us our debts, as we also forgive our debtors."

Seest thou surpassing mercy? After taking away so great evils, and after the unspeakable greatness of His gift, if men sin again, He counts them such as may be forgiven. For that this prayer belongs to believers, is taught us both by the laws of the church, and by the beginning of the prayer. For the uninitiated could not call God Father. If then the prayer belongs to believers, and they pray, entreating that sins may be forgiven them, it is clear that not even after the laver is the profit of repentance taken away. Since, had He not meant to signify this, He would not have made a law that we should so pray. Now He who both brings sins to remembrance, and bids us ask forgiveness, and teaches how we may obtain remission and so makes the way easy; it is perfectly clear that He introduced this rule of supplication, as knowing, and signifying, that it is possible even after the font to wash ourselves from our offenses; by reminding us of our sins, persuading us to be modest; by the command to forgive others, setting us free from all revengeful passion; while by promising in return for this to pardon us also, He holds out good hopes, and instructs us to have high views concerning the unspeakable mercy of God toward man.

But what we should most observe is this, that whereas in each of the clauses He had made mention of the whole of virtue, and in this way had included also the forgetfulness of injuries (for so, that "His name be hallowed," is the exactness of a perfect conversation; and that "His will be done," declares the same thing again: and to be able to call God "Father," is the profession of a blameless life; in all which things had been comprehended also the duty of remitting our anger against them that have transgressed): still He was not satisfied with these, but meaning to signify how earnest He is in the matter, He sets it down also in particular, and after the prayer, He makes mention of no other commandment than this, saying thus:

"For if ye forgive men their trespasses, your heavenly Father also will forgive you."

So that the beginning is of us, and we ourselves have control over the judgment that is to be passed upon us. For in order that no one, even of the senseless, might have any complaint to make, either great or small, when brought to judgment; on thee, who art to give account, He causes the sentence to depend; and "in what way soever thou hast judged for thyself, in the same," saith He, "do I also judge thee." And if thou forgive thy fellow servant, thou shalt obtain the same favor from me; though indeed the one be not equal to the other. For thou forgivest in thy need, but God, having need of none: thou, thy fellow slave; God, His slave: thou liable to unnumbered charges; God, being without sin. But yet even thus doth He show forth His lovingkindness towards man.

Since He might indeed, even without this, forgive thee all thine offenses; but He wills thee hereby also to receive a benefit; affording thee on all sides innumerable occasions of gentleness and love to man, casting out what is brutish in thee, and quenching wrath, and in all ways cementing thee to him who is thine own member.

For what canst thou have to say? that thou hast wrongfully endured some ill of thy neighbor? (For these only are trespasses, since if it be done with justice, the act is not a trespass.) But thou too art drawing near to receive forgiveness for such things, and for much greater. And even before the forgiveness, thou hast received no small gift, in being taught to have a human soul, and in being trained to all gentleness. And herewith a great reward shall also be laid up for thee elsewhere, even to be called to account for none of thine offenses.

What sort of punishment then do we not deserve, when after having received the privilege, we betray our salvation? And how shall we claim to be heard in the rest of our matters, if we will not, in those which depend on us, spare our own selves?

With what hope then does he pray, who cherishes hatred against another by whom he has been wronged? As he prays with a falsehood on his lips, when he says, I forgive, and does not forgive, so he asks indulgence of God, but no indulgence is granted him. There are many who, being unwilling to forgive those that trespass against them, will not use this prayer. How foolish! First, because he who does not pray in the manner Christ taught, is not Christ's disciple; and secondly, because the Father does not readily hear any prayer which the Son has not dictated; for the Father knows the intention and the words of the Son, nor will He entertain such petitions as human presumption has suggested, but only those which Christ's wisdom has set forth.

Having considered God's generosity, we pray next for His indulgence.  For, of what benefit is food if, in reality, we are bent on it like a bull on his victim? Our Lord knew that He alone was without sin. Therefore, He taught us to say in prayer: 'Forgive us our trespasses.' A prayer for pardon is an acknowledgment of sin, since one who asks for pardon confesses his guilt. Thus, too, repentance is shown to be acceptable to God, because God wills this rather than the death of the sinner. Now, in Scripture, 'debt' is used figuratively to mean sin, because of this analogy: When a man owes something to a judge and payment is exacted from him, he does not escape the just demand unless excused from the payment of the debt, just as the master forgave the debt to that servant.  Now, this is the point of the whole parable: Just as the servant was freed by his lord, but failed in turn to be merciful to his debtor and therefore, when brought before his lord, was handed over to the torturer until he paid the last penny, that is, the least and last of his faults, (Christ) intended by this parable to get us, also, to forgive our debtors. This is expressed elsewhere under this aspect of prayer; 'Forgive,' He said, 'and you shall be forgiven.' And when Peter asked if one should forgive his brother seven times, our Lord said, 'Rather, seventy times seven times,' that He might improve upon the Law, for in Genesis vengeance was demanded of Cain seven times, of Lamech seventy times seven.

"And forgive us our debts, as we forgive our debtors." Because we sin even after our baptism, we beseech Him to forgive us. But forgive us as we forgive others: if we remember wrongs, God will not forgive us. God takes me as the pattern He will follow: what I do to another, He does to me.

And forgive us our debts. Here he begins to set forth the petitions that pertain to the removal of evil, and first he sets forth the petition by which the chief evil is removed, namely, the evil of guilt; hence: And forgive us. It is repugnant that a man who lives on the things of God should live against God. Debts are sins, because for sins we are obligated to God by a debt; for if you received something unjustly from another, you are bound to restitution. And because when you sin you usurp what is God's — for it belongs to God that every will be regulated according to the will of God — therefore you take away what is God's and are bound to restitution. But you pay when, against your own will, you endure something according to the will of God: "I forgave you all that debt" (Mt 18:32). Forgive us, therefore, our debts, i.e., sins: "Forgive me, that I may be refreshed" (Ps 39:13).

By this statement, two heresies are refuted, namely, those of Pelagius and Novatian. Pelagius said that some perfect men in this life could live without sin and fulfill Ephesians (5:27): "That he might present a glorious Church." But if this were so, then we would not say forgive us: "The righteous man falls seven times" (Pr 24:16); "If we say that we have no sin" (1 Jn 1:8). Novatian said that a man who sins mortally after Baptism cannot do penance; but if this were so, then we would say forgive us in vain: "He gave them power to become sons of God" (Jn 1:12), namely, through the adoption of grace.

As we also forgive our debtors. Debtors can be so in two ways: either because they have sinned against us, or because they owe money. He does not urge us to forgive these second debts, but any sins whatsoever, even in the taking away of temporal goods; for it would be unworthy to seek pardon from God and not give it to a fellow servant: "Man harbors anger against man" (Sir 28:3); "Forgive your neighbor" (Sir 28:2).

But what is to be said about those who are unwilling to forgive and yet say Our Father? It seems that they should never say it, because they are lying. Hence it is said that some used to omit this clause: as we also forgive. But this is disproved by Chrysostom in two ways: first, because it does not preserve the form of the Church in praying; secondly, because the prayer is not acceptable to God when it does not preserve what Christ dictated. Hence it must be said that one does not sin by saying Our Father, however much he is in rancor and grave sin, because such persons ought to do whatever good they can — almsgiving, prayers, and the like — which are dispositive for the recovery of grace. Nor does he lie, because this prayer is not poured forth in one's own person but in that of the whole Church, and it is certain that the Church forgives debts to all who are in the Church. But such a person loses the fruit, because only those who forgive obtain the fruit.

But it seems that not only those who forgive offenses obtain the fruit. But it should be known that Augustine resolves this as far as it pertains to the present matter, because regarding the love of enemies it was said above that God wishes us to forgive offenses on the same terms as he himself forgives us our faults; but he does not forgive except those who ask. And therefore whoever is so disposed that he is ready to grant pardon to one who asks does not lose the fruit, provided that in general he does not hate anyone, as was said above.

There are some men of great wisdom and fortitude who, because they trust too much in their own strength, do not wisely carry out what they attempt, and they do not bring to completion that which they have in mind. "Designs are strengthened by counsels." It must be known that the Holy Ghost who gives fortitude also gives counsel. Every good counsel concerning the salvation of man is from the Holy Ghost. Thus, counsel is necessary for man when he is in difficulty, just as is the counsel of physicians when one is ill. When man falls into spiritual illness through sin, he must look for counsel in order to be healed. This necessity for counsel on the part of the sinner is shown in these words: "Wherefore, O king, let my counsel be acceptable to thee, and redeem thou thy sins with alms." The best counsel, therefore, against sin is alms and mercy. Hence, the Holy Spirit teaches sinners to seek and to pray: "Forgive us our trespasses."

We owe God that which we have taken away from His sole right; and this right of God is that we do His will in preference to our own will. Now, we take away from God's right when we prefer our will to God's will, and this is a sin. Sins, therefore, are our trespasses. And it is the counsel of the Holy Spirit that we ask God pardon for our sins, and so we say: "Forgive us our trespasses."

We can consider these words in three ways: (1) Why do we make this petition? (2) How may it be fulfilled? (3) What is required on our part?

WHY DO WE MAKE THIS PETITION?

It must be known that from this petition we can draw two things that are necessary for us in this life. One is that we be ever in a state of salutary fear and humility. There have been some, indeed, so presumptuous as to say that man could live in this world and by his own unaided strength avoid sin. But this condition has been given to no one except Christ, who had the Spirit beyond all measure, and to the Blessed Virgin, who was full of grace and in whom there was no sin. "And concerning whom," that is, the Virgin, "when it is a question of sin I wish to make no mention," says St. Augustine. But for all the other Saints, it was never granted them that they should not incur at least venial sin: "If we say that we have no sin, we deceive ourselves and the truth is not in us." And, moreover, this very petition proves this; for it is evident that all Saints and all men say the "Our Father" in which is contained "Forgive us our trespasses." Hence, all admit and confess that they are sinners or trespassers. If, therefore, you are a sinner, you ought to fear and humble yourself.

Another reason for this petition is that we should ever live in hope. Although we be sinners, nevertheless we must not give up hope, lest our despair drive us into greater and different kinds of sins. As the Apostle says: "Who despairing, have given themselves up to lasciviousness, unto the working of all uncleanness." It is, therefore, of great help that we be ever hopeful; for in the measure that man is a sinner, he ought to hope that God will forgive him if he be perfectly sorry for sin and be converted. This hope is strengthened in us when we say: "Forgive us our trespasses."

The Novatiani destroyed this hope, saying that one who has sinned but once after Baptism can never look for mercy. But this is not true, if Christ spoke truly when He said: "I forgave thee all the debt, because thou besoughtest Me." In whatsoever day, therefore, you ask, you can receive mercy if with sorrow for sin you make your prayer. Both fear and hope arise from this petition. For all sinners who are contrite and confess their guilt, receive mercy. Hence, this petition is necessary.

THE FULFILLMENT OF THIS PETITION

Concerning the second consideration of this petition (viz., how it may be fulfilled), it must be known that there are two factors in sin: the fault by which God is offended, and the punishment which is due because of this fault. But the sin is taken away in contrition which goes with the purpose to confess and make satisfaction: "I said: I will confess against myself my injustice to the Lord. And Thou hast forgiven the wickedness of my sin." One has no need to fear then, because for the remission of a fault contrition with a purpose to confess is sufficient.

But one might say: "If sin is thus taken away when a man is contrite, of what necessity is the priest?" To this it must be said that God does forgive the sin in contrition, and eternal punishment is changed to temporal, but nevertheless the debt of temporal punishment remains. If one should die without confession, not out of contempt for it but prevented from it, one would go to purgatory, where the punishment, as St. Augustine says, is very great. When you confess, the priest absolves you of this punishment in virtue of the keys to which you subject yourself in confession. When, therefore, one has confessed, something of this punishment is taken away; and similarly when he has again confessed, and it could be that after he has confessed many times, all would be remitted.

The successors of the Apostles found another mode of remission of this punishment, namely, the good use of indulgences, which have their force for one living in the state of grace, to the extent that is claimed for them and as indicated by the grantor. That the Pope can bring this about, is sufficiently evident. Many holy men have accomplished much good, and they have not greatly sinned, at least not mortally; and these good deeds were done for the common use of the Church. Likewise the merits of Christ and the Blessed Virgin are, as it were, in a treasury; and from it the Supreme Pontiff and they who are by him permitted can dispense these merits where it is necessary. Thus, therefore, sins are taken away not only as regards their guilt by contrition, but also as regards punishment for them in confession and through indulgences.

WHAT MUST WE DO?

Concerning the third consideration of this petition, it must be known that on our part we are required to forgive our neighbor the offenses which he commits against us. Thus, we say: "As we forgive those who trespass against us." Otherwise God would not forgive us: "Man to man reserveth anger: and doth he seek remedy of God?" "Forgive and you shall be forgiven." Therefore, only in this petition is there a condition when it says: "As we forgive those who trespass against us." If you do not forgive, you shall not be forgiven.

But you may think, "I shall say what goes first in the petition, namely, 'forgive us,' but that 'As we forgive those who trespass against us,' I shall not say." Would you seek to deceive Christ? You certainly do not deceive Him. For Christ who made this prayer remembers it well, and cannot be deceived. If therefore, you say it with the lips, let the heart fulfill it.

But one may ask whether he who does not intend to forgive his neighbor ought to say: "As we forgive those who trespass against us." It seems not, for such is a lie. But actually it must be said that he does not lie, because he prays not in his own person, but in that of the Church which is not deceived, and, therefore the petition itself is in the plural number. And it must also be known that forgiveness is twofold. One applies to the perfect, where the one offended seeks out the offender: "Seek after peace." The other is common to all, and to it all are equally bound, that one offended grant pardon to the one who seeks it: "Forgive thy neighbor if he hath hurt thee; and then shall thy sins be forgiven to thee when thou prayest." And from this follows that other beatitude: "Blessed are the merciful." For mercy causes us to have pity on our neighbor.

The second good is eternal life, to which sin is contrary: because eternal life is lost by sin. And so to remove this evil we pray: "Forgive us our trespasses as we forgive those who trespass against us."

"Lead us not into temptation, but deliver us from evil." Will this, again, be necessary in the life to come? "Lead us not into temptation" will not be said except where there can be temptation. We read in the book of holy Job, "Is not the life of man upon earth a temptation?" What, then, do we pray for? Hear what. The apostle James saith, "Let no man say when he is tempted, I am tempted of God." He spoke of those evil temptations whereby men are deceived and brought under the yoke of the devil. This is the kind of temptation he spoke of. For there is another sort of temptation which is called a proving; of this kind of temptation it is written, "The Lord your God tempteth (proveth) you to know whether ye love Him." What means "to know?" "To make you know," for He knoweth already. With that kind of temptation whereby we are deceived and seduced, God tempteth no man.

What, then, has He hereby taught us? To fight against our lusts. For ye are about to put away your sins in holy baptism; but lusts will still remain, wherewith ye must fight after that ye are regenerate. For a conflict with your own selves still remains. Let no enemy from without be feared: conquer thine own self, and the whole world is conquered. What can any tempter from without, whether the devil or the devil's minister, do against thee? Whosoever sets the hope of gain before thee to seduce thee, let him only find no covetousness in thee; and what can he who would tempt thee by gain effect? Whereas, if covetousness be found in thee, thou takest fire at the sight of gain, and art taken by the bait of this corrupt food; but if he find no covetousness in thee the trap remains spread in vain.

Or should the tempter set before thee some woman of surpassing beauty; if chastity be within, iniquity from without is overcome. Therefore, that he may not take thee with the bait of a strange woman's beauty, fight with thine own lust within; thou hast no sensible perception of thine enemy, but of thine own concupiscence thou hast. Thou dost not see the devil, but the object that engageth thee thou dost see. Get the mastery, then, over that of which thou art sensible within. Fight valiantly, for He who hath regenerated thee is thy Judge; He hath arranged the lists, He is making ready the crown.

And truly it is a great temptation, dearly beloved, it is a great temptation in this life, when that in us is the subject of temptation whereby we obtain pardon if, in any of our temptations, we have fallen. It is a frightful temptation when that is taken from us whereby we may be healed from the wounds of other temptations. I know that ye have not yet understood me. Give me your attention that ye may understand. Suppose avarice tempts a man and he is conquered in any single temptation (for sometimes even a good wrestler and fighter may get roughly handled): avarice, then, has got the better of a man, good wrestler tho he be, and he has done some avaricious act. Or there has been a passing lust; it has not brought the man to fornication nor reached unto adultery—for when this does take place the man must at all events be kept back from the criminal act. But he "hath seen a woman to lust after her": he has let his thoughts dwell on her with more pleasure than was right; he has admitted the attack; excellent combatant tho he be, he has been wounded, but he has not consented to it; he has beaten back the motion of his lust, has chastised it with the bitterness of grief; he has beaten it back, and has prevailed. Still, in the very fact that he had slipped has he ground for saying, "Forgive us our debts." And so of all other temptations, it is a hard matter that in them all there should not be occasion for saying, "Forgive us our debts."

What, then, is that frightful temptation which I have mentioned, that grievous, that tremendous temptation, which must be avoided with all our strength, with all our resolution; what is it? When we go about to avenge ourselves. Anger is kindled and the man burns to be avenged. Oh, frightful temptation! Thou art losing that whereby thou hadst to attain pardon for other faults. If thou hadst committed any sin as to other senses and other lusts, hence mightst thou have had thy cure in that thou mightst say, "Forgive us our debts, as we also forgive our debtors." But whoso instigateth thee to take vengeance will lose for thee the power thou hadst to say, "As we also forgive our debtors." When that power is lost all sins will be retained; nothing at all is remitted.

Our Lord and Master and Savior, knowing this dangerous temptation in this life when He taught us six or seven petitions in this prayer, took none of them for Himself to treat of and to commend to us with greater earnestness than this one.

The sixth petition is, And bring us not into temptation. Some manuscripts have the word lead, which is, I judge, equivalent in meaning: for both translations have arisen from the one Greek word which is used. But many parties in prayer express themselves thus, Suffer us not to be led into temptation; that is to say, explaining in what sense the word lead is used. For God does not Himself lead, but suffers that man to be led into temptation whom He has deprived of His assistance, in accordance with a most hidden arrangement, and with his deserts. Often, also, for manifest reasons, He judges him worthy of being so deprived, and allowed to be led into temptation. But it is one thing to be led into temptation, another to be tempted. For without temptation no one can be proved, whether to himself, as it is written, He that has not been tempted, what manner of things does he know? or to another, as the apostle says, And your temptation in my flesh you despised not: for from this circumstance he learned that they were steadfast, because they were not turned aside from charity by those tribulations which had happened to the apostle according to the flesh. For even before all temptations we are known to God, who knows all things before they happen.

When, therefore, it is said, The Lord your God tempts (proves) you, that He may know if you love Him, the words that He may know are employed for what is the real state of the case, that He may make you know: just as we speak of a joyful day, because it makes us joyful; of a sluggish frost, because it makes us sluggish; and of innumerable things of the same sort, which are found either in ordinary speech, or in the discourse of learned men, or in the Holy Scriptures. And the heretics who are opposed to the Old Testament, not understanding this, think that the brand of ignorance, as it were, is to be placed upon Him of whom it is said, The Lord your God tempts you: as if in the Gospel it were not written of the Lord, And this He said to tempt (prove) him, for He Himself knew what He would do. For if He knew the heart of him whom He was tempting, what is it that He wished to see by tempting him? But in reality, that was done in order that he who was tempted might become known to himself, and that he might condemn his own despair, on the multitudes being filled with the Lord's bread, while he had thought they had not enough to eat.

Here, therefore, the prayer is not, that we should not be tempted, but that we should not be brought into temptation: as if, were it necessary that any one should be examined by fire, he should pray, not that he should not be touched by the fire, but that he should not be consumed. For the furnace proves the potter's vessels, and the trial of tribulation righteous men. Joseph therefore was tempted with the allurement of debauchery, but he was not brought into temptation. Susanna was tempted, but she was not led or brought into temptation; and many others of both sexes: but Job most of all, in regard to whose admirable steadfastness in the Lord his God, those heretical enemies of the Old Testament, when they wish to mock it with sacrilegious mouth, brandish this above other weapons, that Satan begged that he should be tempted. For they put the question to unskilful men by no means able to understand such things, how Satan could speak with God: not understanding (for they cannot, inasmuch as they are blinded by superstition and controversy) that God does not occupy space by the mass of His corporeity; and thus exist in one place, and not in another, or at least have one part here, and another elsewhere: but that He is everywhere present in His majesty, not divided by parts, but everywhere complete. But if they take a fleshly view of what is said, The heaven is my throne, and the earth is my footstool, — to which passage our Lord also bears testimony, when He says, Swear not at all: neither by heaven, for it is God's throne; nor by the earth, for it is His footstool, — what wonder if the devil, being placed on earth, stood before the feet of God, and spoke something in His presence? For when will they be able to understand that there is no soul, however wicked, which can yet reason in any way, in whose conscience God does not speak? For who but God has written the law of nature in the hearts of men?— that law concerning which the apostle says: For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing them witness, and their thoughts the meanwhile accusing or else excusing one another, in the day when the Lord shall judge the secrets of men. And therefore, as in the case of every rational soul, which thinks and reasons, even though blinded by passion, we attribute whatever in its reasoning is true, not to itself but to the very light of truth by which, however faintly, it is according to its capacity illuminated, so as to perceive some measure of truth by its reasoning; what wonder if the depraved spirit of the devil, perverted though it be by lust, should be represented as having heard from the voice of God Himself, i.e. from the voice of the very Truth, whatever true thought it has entertained about a righteous man whom it was proposing to tempt? But whatever is false is to be attributed to that lust from which he has received the name of devil. Although it is also the case that God has often spoken by means of a corporeal and visible creature whether to good or bad, as being Lord and Governor of all, and Disposer according to the merits of every deed: as, for instance, by means of angels, who appeared also under the aspect of men; and by means of the prophets, saying, Thus says the Lord. What wonder then, if, though not in mere thought, at least by means of some creature fitted for such a work, God is said to have spoken with the devil?

And let them not imagine it unworthy of His dignity, and as it were of His righteousness, that God spoke with him: inasmuch as He spoke with an angelic spirit, although one foolish and lustful, just as if He were speaking with a foolish and lustful human spirit. Or let such parties themselves tell us how He spoke with that rich man, whose most foolish covetousness He wished to censure, saying: You fool, this night your soul shall be required of you: then whose shall those things be which you have provided? Certainly the Lord Himself says so in the Gospel, to which those heretics, whether they will or no, bend their necks. But if they are puzzled by this circumstance, that Satan asks from God that a righteous man should be tempted; I do not explain how it happened, but I compel them to explain why it is said in the Gospel by the Lord Himself to the disciples, Behold, Satan has desired to have you, that he may sift you as wheat; and He says to Peter, But I have prayed for you, that your faith fail not. And when they explain this to me, they explain to themselves at the same time that which they question me about. But if they should not be able to explain this, let them not dare with rashness to blame in any book what they read in the Gospel without offense.

Temptations, therefore, take place by means of Satan not by his power, but by the Lord's permission, either for the purpose of punishing men for their sins, or of proving and exercising them in accordance with the Lord's compassion. And there is a very great difference in the nature of the temptations into which each one may fall. For Judas, who sold his Lord, did not fall into one of the same nature as Peter fell into, when, under the influence of terror, he denied his Lord. There are also temptations common to man, I believe, when every one, though well disposed, yet yielding to human frailty, falls into error in some plan, or is irritated against a brother, in the earnest endeavour to bring him round to what is right, yet a little more than Christian calmness demands: concerning which temptations the apostle says, There has no temptation taken you but such as is common to man; while he says at the same time, But God is faithful, who will not suffer you to be tempted above that you are able; but will with the temptation also make a way to escape, that you may be able to bear it. And in that sentence he makes it sufficiently evident that we are not to pray that we may not be tempted, but that we may not be led into temptation. For we are led into temptation, if such temptations have happened to us as we are not able to bear. But when dangerous temptations, into which it is ruinous for us to be brought and led, arise either from prosperous or adverse temporal circumstances, no one is broken down by the irksomeness of adversity, who is not led captive by the delight of prosperity.

The seventh and last petition is, But deliver us from evil. For we are to pray not only that we may not be led into the evil from which we are free, which is asked in the sixth place; but that we may also be delivered from that into which we have been already led. And when this has been done, nothing will remain terrible, nor will any temptation at all have to be feared. And yet in this life, so long as we carry about our present mortality, into which we were led by the persuasion of the serpent, it is not to be hoped that this can be the case; but yet we are to hope that at some future time it will take place: and this is the hope which is not seen, of which the apostle, when speaking, said, But hope which is seen is not hope. But yet the wisdom which is granted in this life also, is not to be despaired of by the faithful servants of God. And it is this, that we should with the most wary vigilance shun what we have understood, from the Lord's revealing it, is to be shunned; and that we should with the most ardent love seek after what we have understood, from the Lord's revealing it, is to be sought after. For thus, after the remaining burden of this mortality has been laid down in the act of dying, there shall be perfected in every part of man at the fit time, the blessedness which has been begun in this life, and which we have from time to time strained every nerve to lay hold of and secure.

We must consider and carefully set forth the respective and distinctive notes of those seven petitions. While our present life is passing away like time, our hope is fixed on the life eternal, and while we cannot reach the eternal without first passing through the present life, eternal things are first in importance. In addition, the fulfillment of the first three petitions has its beginning in the life that begins and ends in this world. For the hallowing of God's name began with the advent of the Lord's humility; and the coming of his kingdom—the coming in which he will appear in brightness—will be made manifest not after the end of the world but at the ending of the world; and the perfect fulfilling of God's will on earth as in heaven—whether you take the words heaven and earth to mean the righteous and the sinful, or the spirit and the flesh, or the Lord and the church, or all of these together—will be fully achieved through the full attainment of our blessedness, and therefore at the ending of the world. But all three will continue for all eternity; for the hallowing of God's name will continue forever, and of his kingdom there is no end, and there is the promise of everlasting life for our blessedness. Therefore these three things will continue, completely fulfilled, in the life that is promised to us.It seems to me that our remaining four petitions pertain to the needs of this temporal life. The first of them is "give us this day our daily bread"; the mere fact that it is called a "daily" bread shows that it pertains to the present time, the time which the Lord has called "today." This is equally clear, no matter what significance one may attach to the expression "daily bread"; that is to say, whether we take it as signifying spiritual bread or the bread that is visible either in the sacrament or in our earthly food. Of course, this opinion does not imply that spiritual food is not everlasting. What the Scriptures call daily food is offered to the soul in the sound of human speech or in some kind of sign that is confined to time. There will be none of these things when everyone will be "taught of God" and will be imbibing the ineffable light of truth through mind alone but not imparting it through any bodily actions. Perhaps that is the very reason why this nourishment is called food rather than drink. For just as food must be broken up and chewed before it can become nourishment for the body, so also is the soul nourished by the Scriptures when it has uncovered and digested their inner meaning. But whatever is taken in the form of drink is not changed as it flows into the body. Therefore truth is called food as long as it is referred to as daily bread; when there will be no need of breaking it, so to speak, and chewing it, then it will be in the form of drink. This will be the case when there will be no need of discussing and discoursing, when nothing will be needed but a drink of pure and crystal truth. In this life we are both receiving and granting forgiveness of sins, and this is the second of those four petitions. But in eternity there will be no forgiving of sins, because there will be no sins to be forgiven. Temptations make this life troublesome, but there will be no temptations after the fulfillment of the promise, "You will hide them in the secret of your presence." Of course, the evil from which we wish to be delivered is an evil that is present with us in this life, and it is during this life that we wish to be delivered from it. For through God's justice we have by our own faults made this life mortal, and through the mercy of God we are being delivered from that mortality.

(Enchir. 73.) Forasmuch as this so great goodness, namely, to forgive debts, and to love our enemies, cannot be possessed by so great a number as we suppose to be heard in the use of this prayer; without doubt the terms of this stipulation are fulfilled, though one have not attained to such proficiency as to love his enemy; yet if when he is requested by one, who has trespassed against him, that he would forgive him, he do forgive him from his heart; for he himself desires to be forgiven then at least when he asks forgiveness. And if one have been moved by a sense of his sin to ask forgiveness of him against whom he has sinned, he is no more to be thought on as an enemy, that there should be any thing hard in loving him, as there was when he was in active enmity.

(Serm. in Mont. ii. 9.) Some copies read, Carry us not, an equivalent word, both being a translation of one Greek word, εἰσενέγκης. Many in interpreting say, 'Suffer us not to be led into temptation,' as being what is implied in the word lead. For God does not of Himself lead a man, but suffer him to be led from whom He has withdrawn His aid.

(ubi sup.) But it is one thing to be led into temptation, another to be tempted; for without temptation none can be approved, either to himself or to another; but every man is fully known to God before all trial. Therefore we do not here pray that we may not be tempted, but that we may not be led into temptation. As if one who was to be burnt alive should pray not that he should not be touched by fire, but that he should not be burnt. For we are then led into temptation when such temptations befal us as we are not able to resist.

(Epist. 130, 11.) When then we say, Lead us not into temptation, what we ask is, that we may not, deserted by His aid, either consent through the subtle snares, or yield to the forcible might, of any temptation.

(De Don. Pers. 5.) When the Saints pray, Lead us not into temptation, what else do they pray for than that they may persevere in their sanctity. This once granted—and that it is God's gift this, that of Him we ask it, shows-none of the Saints but holds to the end his abiding holiness; for none ceases to hold on his Christian profession, till he be first overtaken of temptation. Therefore we seek not to be led into temptation that this may not happen to us; and if it does not happen, it is God that does not permit it to happen; for there is nothing done, but what He either does, or suffers to be done. He is therefore able to turn our wills from evil to good, to raise the fallen and to direct him into the way that is pleasing to Himself, to whom not in vain we plead, Lead us not into temptation. For whoso is not led into temptation of his own evil will, is free of all temptation; for, each man is tempted of his own lust. (James 1:14.) God would have us pray to Him that we may not be led into temptation, though He could have granted it without our prayer, that we might be kept in mind who it is from whom we receive all benefits. Let the Church therefore observe her daily prayers; she prays that the unbelieving may believe, therefore it is God that turns men to the faith; she prays that the believers may persevere; God gives them perseverance even unto the end. But deliver us from evil. Amen.

(ubi sup.) We ought to pray not only that we may not be led into evil from which we are at present free; but further that we may be set free from that into which we have already been led. Therefore it follows, Deliver us from evil.

(Epist. 130, 11.) This petition with which the Lord's Prayer concludes is of such extent, that a Christian man in whatever tribulation cast, will in this petition utter groans, in this shed tears, here begin and here end his prayer. And therefore follows Amen, by which is expressed the strong desire of him that prays.

(Epist. 130, 12.) And whatever other words we may use, either introductory to quicken the affections, or in conclusion to add to them, we say nothing more than is contained in the Lord's Prayer if we pray rightly and connectedly. For he who says, Glorify thyself in all nations, as thou art glorified among as, (Ecclus. 36:4.) what else does he say than, Hallowed be thy name? (Ps. 80:3.) He who prays, show thy face and we shall be safe, what is it but to say, Let thy kingdom come? (Ps. 119:133.) To say, Direct my steps according to thy word, what is it more than, Thy will be done? (Prov. 30:8.) To say, Give me neither poverty nor riches, what else is it than, Give us this day our daily bread? Lord, remember David and all his mercifulness! (Ps. 131:1.) and, If I have returned evil for evil, (Ps. 7:4.) what else but, Forgive us our debts even as we forgive our debtors? He who says, Remove far from me all greediness of belly, what else does he say, but Lead us not into temptation? (Ps. 59:1.) He who says, Save me, O my God, from my enemies, what else does he say but Deliver us from evil? And if you thus go through all the words of the holy prayers, you will find nothing that is not contained in the Lord's Prayer. Whoever then speaks such words as have no relation to this evangelic prayer, prays carnally; and such prayer I know not why we should not pronounce unlawful, seeing the Lord instructs those who are born again only to pray spiritually. But whoso in prayer says, Lord, increase my riches, add to my honours; and that from desire of such things, not with a view to doing men service after God's will by such things; I think that he finds nothing in the Lord's Prayer on which he may build such petitions. Let such an one then be withheld by shame from praying for, if not from desiring, such things. But if he have shame at the desire, yet desire overcomes, he will do better to pray for deliverance from the evil of desire to Him to whom we say, Deliver us from evil.

(Serm. in Mont. ii. 11.) This number of petitions seems to answer to the seven-fold number of the beatitudes. If it is the fear of God by which are made blessed the poor in spirit, for theirs is the kingdom of heaven, let us ask that the name of God be hallowed among men, a reverent fear abiding for ever and ever. If it be piety by which the meek are blessed, let us pray that His kingdom may come, that we may become meek, and not resist Him. If it be knowledge by which they that mourn are blessed, let us pray that His will may be done as in heaven so in earth; for if the body consent with the spirit as does earth with heaven, we shall not mourn. If fortitude be that by which they that hunger are blessed, let us pray that our daily bread be this day given us, by which we may come to full saturity. If it is counsel by which blessed are the merciful, for they shall obtain mercy, let us forgive debts, that our debts may be forgiven us. If it be understanding by which they of pure heart are blessed, let us pray that we be not led into temptation, lest we have a double heart in the pursuit of temporal and earthly things which are for our probation. If it be wisdom by which blessed are the peacemakers, for they shall be called the sons of God, let us pray to be delivered from evil; for that very deliverance will make us free as sons of God.

The removal of a harming evil is asked in the three last petitions: because every evil either has the character of the past, or the future, or the present; or otherwise, it has the character of the evil of fault, or of struggle, or of punishment. The first is asked to be removed in the forgiveness of debts; the second in the victory over temptations; the third and last, in deliverance from the oppression of evils.

And thus there are seven petitions in all, in which is universally asked whatever ought to be asked; and this indeed quite fittingly, so that the sevenfold number of petitions corresponds to the sevenfold number of divine gifts and of the gifts of sevenfold grace.

In the sixth petition, the repulsion of hostile fraud is sought through the gift of understanding, when he says: "And lead us not into temptation." In the seventh petition, the subjugation of carnal concupiscence is sought through the gift of wisdom, when he says: "But deliver us from evil. Amen." It is impossible for the soul to tame its flesh unless it is filled with the gift of wisdom.

I was never worried myself by the words lead us not into temptation, but a great many of my correspondents are. The words suggest to them what some one has called "a fiend-like conception of God," as one who first forbids us certain fruits and then lures us to taste them. But the Greek word ([Greek: peirasmos]) means "trial"--"trying circumstances"--of every sort; a far larger word than English "temptation". So that the petition essentially is, "Make straight our paths. Spare us, where possible, from all crises, whether of temptation or affliction." By the way, you yourself, though you've doubtless forgotten it, gave me an excellent gloss on it: years ago in the pub at Coton. You said it added a sort of reservation to all our preceding prayers. As if we said, "In my ignorance I have asked for A, B and C. But don't give me them if you foresee that they would in reality be to me either snares or sorrows." And you quoted Juvenal, numinibus vota exaudita malignis, "enormous prayers which heaven in vengeance grants". For we make plenty of such prayers. If God had granted all the silly prayers I've made in my life, where should I be now?

I don't often use the kingdom, the power, and the glory. When I do, I have an idea of the kingdom as sovereignty de jure; God, as good, would have a claim on my obedience even if He had no power. The power is the sovereignty de facto--He is omnipotent. And the glory is--well, the glory; the "beauty so old and new", the "light from behind the sun."

"Lead us not into temptation" often means, among other things, "Deny me those gratifying invitations, those highly interesting contacts, that participation in the brilliant movements of our age, which I so often, at such risk, desire." The temptation is to condone, to connive at; by our words, looks and laughter, to "consent." The temptation was never greater than now when we are all (and very rightly) so afraid of priggery or "smugness." And of course, even if we do not seek them out, we shall constantly be in such company whether we wish it or not. This is the real and unavoidable difficulty.

25. Moreover, the Lord of necessity admonishes us to say in prayer, "And suffer us not to be led into temptation." In which words it is shown that the adversary can do nothing against us except God shall have previously permitted it; so that all our fear, and devotion, and obedience may be turned towards God, since in our temptations nothing is permitted to evil unless power is given from Him. This is proved by divine Scripture, which says, "Nebuchadnezzar king of Babylon came to Jerusalem, and besieged it; and the Lord delivered it into his hand."67 But power is given to evil against us according to our sins, as it is written, "Who gave Jacob for a spoil, and Israel to those who make a prey of Him? Did not the Lord, against whom they sinned, and would not walk in His ways, nor hear His law? and He has brought upon them the anger of His wrath."68 And again, when Solomon sinned, and departed from the Lord's commandments and ways, it is recorded, "And the Lord stirred up Satan against Solomon himself."69

26. Now power is given against us in two modes: either for punishment when we sin, or for glory when we are proved, as we see was done with respect to Job; as God Himself sets forth, saying, "Behold, all that he hath I give unto thy hands; but be careful not to touch himself."70 And the Lord in His Gospel says, in the time of His passion, "Thou couldest have no power against me unless it were given thee from above."71 But when we ask that we may not come into temptation, we are reminded of our infirmity and weakness in that we thus ask, lest any should insolently vaunt himself, lest any should proudly and arrogantly assume anything to himself, lest any should take to himself the glory either of confession or of suffering as his own, when the Lord Himself, teaching humility, said, "Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak; "72 so that while a humble and submissive confession comes first, and all is attributed to God, whatever is sought for suppliantly with fear and honour of God, may be granted by His own loving-kindness.

27. After all these things, in the conclusion of the prayer comes a brief clause, which shortly and comprehensively sums up all our petitions and our prayers. For we conclude by saying, "But deliver us from evil," comprehending all adverse things which the enemy attempts against us in this world, from which there may be a faithful and sure protection if God deliver us, if He afford His help to us who pray for and implore it. And when we say, Deliver us from evil, there remains nothing further which ought to be asked. When we have once asked for God's protection against evil, and have obtained it, then against everything which the devil and the world work against us we stand secure and safe. For what fear is there in this life, to the man whose guardian in this life is God?

(Tr. vii. 17.) Herein it is shown that the adversary can nothing avail against us, unless God first permit him; so that all our fear and devotion ought to be addressed to God.

(ubi sup.) And in so praying we are cautioned of our own infirmity and weakness, lest any presumptuously exalt himself; that while a humble and submissive confession comes first, and all is referred to God, whatever we suppliantly apply for may by His gracious favour be supplied.

(Tr. vii. 18.) After all these preceding petitions at the conclusion of the prayer comes a sentence, comprising shortly and collectively the whole of our petitions and desires. For there remains nothing beyond for us to ask for, after petition made for God's protection from evil; for that gained, we stand secure and safe against all things that the Devil and the world work against us. What fear hath he from this life, who has God through life for his guardian?

(ubi sup.) We need not wonder, dearest brethren, that this is God's prayer, seeing how His instruction comprises all our petitioning, in one saving sentence. This had already been prophesied by Isaiah the Prophet, A short word will God make in the whole earth. (Is. 10:22.) For when our Lord Jesus Christ came unto all, and gathering together the learned alike and the unlearned, did to every sex and age set forth the precepts of salvation, He made a full compendium of His instructions, that the memory of the scholars might not labour in the heavenly discipline, but accept with readiness whatsoever was necessary into a simple faith.

Amen. The sign of the Lord's Prayer is: which the Eagle interprets faithfully: we, truly, can say.

Amen, which appears here at the close, is the seal of the Lord's Prayer. Aquila rendered 'faithfully'—we may perhaps 'truly.'

"And lead us not into temptation; but deliver us from the evil one: for Thine is the kingdom, and the power, and the glory, for ever. Amen."

Here He teaches us plainly our own vileness, and quells our pride, instructing us to deprecate all conflicts, instead of rushing upon them. For so both our victory will be more glorious, and the devil's overthrow more to be derided. I mean, that as when we are dragged forth, we must stand nobly; so when we are not summoned, we should be quiet, and wait for the time of conflict; that we may show both freedom from vainglory, and nobleness of spirit.

And He here calls the devil "the wicked one," commanding us to wage against him a war that knows no truce, and implying that he is not such by nature. For wickedness is not of those things that are from nature, but of them that are added by our own choice. And he is so called pre-eminently, by reason of the excess of his wickedness, and because he, in no respect injured by us, wages against us implacable war. Wherefore neither said He, "deliver us from the wicked ones," but, "from the wicked one;" instructing us in no case to entertain displeasure against our neighbors, for what wrongs soever we may suffer at their hands, but to transfer our enmity from these to him, as being himself the cause of all our wrongs.

Having then made us anxious as before conflict, by putting us in mind of the enemy, and having cut away from us all our remissness; He again encourages and raises our spirits, by bringing to our remembrance the King under whom we are arrayed, and signifying Him to be more powerful than all. "For Thine," saith He, "is the kingdom, and the power, and the glory."

Doth it not then follow, that if His be the kingdom, we should fear no one, since there can be none to withstand, and divide the empire with him. For when He saith, "Thine is the kingdom," He sets before us even him, who is warring against us, brought into subjection, though he seem to oppose, God for a while permitting it. For in truth he too is among God's servants, though of the degraded class, and those guilty of offense; and he would not dare set upon any of his fellow servants, had he not first received license from above. And why say I, "his fellow servants?" Not even against swine did he venture any outrage, until He Himself allowed him; nor against flocks, nor herds, until he had received permission from above.

"And the power," saith He. Therefore, manifold as thy weakness may be, thou mayest of right be confident, having such a one to reign over thee, who is able fully to accomplish all, and that with ease, even by thee.

"And the glory, for ever. Amen." Thus He not only frees thee from the dangers that are approaching thee, but can make thee also glorious and illustrious. For as His power is great, so also is His glory unspeakable, and they are all boundless, and no end of them. Seest thou how He hath by every means anointed His Champion, and hath framed Him to be full of confidence?

As He had above put many high things into men's mouths, teaching them to call God their Father, to pray that His kingdom might come; so now He adds a lesson of humility, when He says, and lead us not into temptation.

This is also connected with the foregoing. Thine is the kingdom has reference to Thy kingdom come, that none should therefore say, God has no kingdom on earth. The power, answers to Thy will be done, as in earth so in heaven, that none should say thereon that God cannot perform whatever He would. And the glory, answers to all that follows, in which God's glory is shown forth.

To complete the prayer that was so well arranged, Christ added that we should pray not only that our sins be forgiven but also that they be resisted completely: "Lead us not into temptation," that is, do not allow us to be led by the tempter. God forbid that our Lord should seem to be the tempter, as if he were not aware of one's faith or were eager to upset it! That weakness and spitefulness belongs to the devil. For even in the case of Abraham, God had ordered the sacrifice of his son not to tempt his faith but to prove it. In him he might illustrate that which he was later to teach, that no one should hold loved ones dearer than God.… The disciples were so tempted to desert their Lord that they indulged in sleep instead of prayer. Therefore the phrase that balances and interprets "lead us not into temptation" is "but deliver us from evil."

And certainly, when the Son of God has faith's protection absolutely committed to Him, beseeching it of the Father, from whom He receives all power in heaven and on earth, how entirely out of the question is it that the devil should have the assailing of it in his own power! But in the prayer prescribed to us, when we say to our Father, "Lead us not into temptation " (now what greater temptation is there than persecution?), we acknowledge that that comes to pass by His will whom we beseech to exempt us from it.

"And lead us not into temptation." We humans are weak and therefore we should not throw ourselves into temptations. But when we have fallen into temptation, we should pray that we not be swallowed up by it. For he who has been led into the very depth of temptation is the one who has been swallowed up and defeated by temptation. But it is different for him who merely fell into temptation, and then conquered it. "But deliver us from the evil one." He did not say, from evil men, for it is not they who do us harm, but the devil. "For Thine is the kingdom and the power and the glory unto the ages. Amen." Here He emboldens us for if our Father is King, powerful and glorious, then certainly we too will defeat the evil one and we will then be made glorious.

And lead us not into temptation. Here he sets forth another petition. Another reading has: "and do not bring us into"; and another: "and do not allow us," and this is the explanation of the former; for God tempts no one, although he permits one to be tempted. And he does not say "do not permit us to be tempted," because temptation is useful, and one is tempted so that he may become known to himself and others, who is already known to God: "He who has not been tempted, what does he know?" (Sir 34:10). But he says: and lead us not, i.e., do not permit us to succumb, just as if someone were to say: I want to be warmed by fire but not burned: "God is faithful and will not permit" you to be tempted beyond what you can bear (1 Cor 10:13).

In this statement, the error of Pelagius is refuted in two respects. For he said that man could persist through free will without God's help, which is nothing other than not succumbing to temptation. Likewise, he said that it does not pertain to God to change men's wills. But if this were so, he would not say and lead us not into temptation, which is the same as: make us not consent. Therefore it is in his power to change the will and not change it: "God is the one who works in you" (Phil 2:13).

But deliver us from evil. This is the last petition: deliver us from evil past, present, and future, of guilt and of punishment, and from every evil. Augustine: "Every Christian in whatever tribulation pours forth tears and utters groans in these words": "Deliver me from my enemies" (Ps 59:1); "Who are you that you should be afraid?" (Is 51:12).

Amen, i.e., so be it. No one wished to translate this word out of reverence, because the Lord frequently used it. In this is given the assurance of obtaining, provided that what has been said is observed.

It should be known that in the Hebrew three words are added which Chrysostom expounds: the first is "for thine is the kingdom," then "and the power and the glory. Amen." And these seem to correspond to three preceding petitions: "thine is the kingdom" to Thy kingdom come; "the power" to Thy will be done; "the glory" to Our Father and to all the other things that pertain to the honor of God. Or, in another way, as though to say: these other things you can do because you are King, and therefore no one else can; yours is the "power," and therefore you can give the kingdom; yours the "glory," and therefore: "Not to us, O Lord, not to us" (Ps 115:1).

THE SIXTH PETITION: "And Lead Us Not Into Temptation."

There are those who have sinned and desire forgiveness for their sins. They confess their sins and repent. Yet, they do not strive as much as they should in order that they may not fall into sin again. In this indeed they are not consistent. For, on the one hand, they deplore their sins by being sorry for them; and, on the other hand, they sin again and again and have them again to deplore. Thus it is written: "Wash yourselves, be clean. Take away the evil of your devices from my eyes. Cease to do perversely."

We have seen in the petition above that Christ taught us to seek forgiveness for our sins. In this petition, He teaches us to pray that we might avoid sin--that is, that we may not be led into temptation, and thus fall into sin. "And lead us not into temptation."

Three questions are now considered: (1) What is temptation? (2) In what ways is one tempted and by whom? (3) How is one freed from temptation?

WHAT IS TEMPTATION?

Regarding the first, it must be known that to tempt is nothing other than to test or to prove. To tempt a man is to test or try his virtue. This is done in two ways just as a man's virtue requires two things. One requirement is to do good, the other is to avoid evil: "Turn away from evil and do good." Sometimes a man's virtue is tried in doing good, and sometimes it is tested in avoiding evil. Thus, regarding the first, a person is tried in his readiness to do good, for example, to fast and such like. Then is thy virtue great when thou art quick to do good. In this way does God sometimes try one's virtue, not, however, because such virtue is hidden from Him, but in order that all might know it and it would be an example to all. God tempted Abraham in this way, and Job also. For this reason God frequently sends trials to the just, who in sustaining them with all patience make manifest their virtue and themselves increase in virtue: "The Lord your God trieth you, that it may appear whether you love Him with all your heart and with all your soul, or not." Thus does God tempt man by inciting him to good deeds.

As to the second, the virtue of man is tried by solicitation to evil. If he truly resists and does not give his consent, then his virtue is great. If, however, he falls before the temptation, he is devoid of virtue. God tempts no man in this way, for it is written: "God is not a tempter of evils, and He tempteth no man."

HOW IS ONE TEMPTED?

The Temptations of the Flesh.--Man is tempted by his own flesh, by the devil and by the world. He is tempted by the flesh in two ways. First, the flesh incites one to evil. It always seeks its own pleasures, namely, carnal pleasures, in which often is sin. He who indulges in carnal pleasures neglects spiritual things: "Every man is tempted by his own concupiscence."

Secondly, the flesh tempts man by enticing him away from good. For the spirit on its part would delight always in spiritual things, but the flesh asserting itself puts obstacles in the way of the spirit: "The corruptible body is a load upon the soul." "For I am delighted with the law of God, according to the inward man. But I see another law in my members, fighting against the law of my mind, and captivating me in the law of sin, that is in my members." This temptation which comes from the flesh is most severe, because our enemy, the flesh, is united to us; and as Boethius says: "There is no plague more dangerous than an enemy in the family circle." We must, therefore, be ever on our guard against this enemy: "Watch and pray that ye enter not into temptation."

The Temptations of the Devil.--The devil tempts us with extreme force. Even when the flesh is subdued, another tempter arises, namely, the devil against whom we have a heavy struggle. Of this the Apostle says: "Our wrestling is not against flesh and blood, but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in high places." For this reason he is very aptly called the tempter: "Lest perhaps he that tempteth should have tempted you."

The devil proceeds most cunningly in tempting us. He operates like a skillful general when about to attack a fortified city. He looks for the weak places in the object of his assault, and in that part where a man is most weak, he tempts him. He tempts man in those sins to which, after subduing his flesh, he is most inclined. Such, for instance, are anger, pride and the other spiritual sins. "Your adversary the devil, as a roaring lion, goeth about seeking whom he may devour."

How the Devil Tempts Us.--The devil does two things when he tempts us. Thus, he does not at once suggest something that appears to us as evil, but something that has a semblance of good. Thereby he would, at least in the beginning, turn a man from his chief purpose, and then afterwards it will be easier to induce him to sin, once he has been turned away ever so little. "Satan himself transformeth himself into an angel of light." Then when he has once led man into sin, he so enchains him as to prevent his rising up out of his sin. The devil, therefore, does two things: he deceives a man first, and then after betraying him, enthralls him in his sin.

Temptations of the World.--The world has two ways of tempting man. The first is excessive and intemperate desire for the goods of this life: "The desire of money is the root of all evil." The second way is the fears engendered by persecutors and tyrants: "We are wrapped up in darkness." "All that will live godly in Christ Jesus shall suffer persecution." And again: "Fear not those that slay the body."

How Is One Freed from Temptation?--Now we have seen what temptation is, and also in what way and by whom one is tempted. But how is one freed from temptation? In this we must notice that Christ teaches us to pray, not that we may not be tempted, but that we may not be led into temptation. For it is when one overcomes temptation that one deserves the reward. Thus it is said: "Count it all joy when you shall fall into divers temptations." And again: "Son, when thou comest to the service of God,... prepare thy soul for temptation." Again: "Blessed is the man that endureth temptation; for when he hath been proved, he shall receive the crown of life." Our Lord, therefore, teaches us to pray that we be not led into temptation, by giving our consent to it: "Let no temptation take hold on you, but such as is human." The reason is that it is human to be tempted, but to give consent is devilish.

But does God lead one to evil, that he should pray: "Lead us not into temptation"? I reply that God is said to lead a person into evil by permitting him to the extent that, because of his many sins, He withdraws His grace from man, and as a result of this withdrawal man does fall into sin. Therefore, we sing in the Psalm: "When my strength shall fail, do not Thou forsake me." God, however, directs man by the fervor of charity that he be not led into temptation. For charity even in its smallest degree is able to resist any kind of sin: "Many waters cannot quench charity." He also guides man by the light of his intellect in which he teaches him what he should do. For as the Philosopher says: "Every one who sins is ignorant." "I will give thee understanding and I will instruct thee." It was for this last that David prayed, saying: "Enlighten my eyes that I never sleep in death; lest at any time my enemy say: I have prevailed against him." We have this through the gift of understanding. Therefore, when we refuse to consent to temptation, we keep our hearts pure: "Blessed are the clean of heart, for they shall see God." And it follows from this petition that we are led up to the sight of God, and to it may God lead us all!

SEVENTH PETITION: "But Deliver Us from Evil. Amen."

The Lord has already taught us to pray for forgiveness of our sins, and how to avoid temptations. In this petition, He teaches us to pray to be preserved from evil, and indeed from all evil in general, such as sin, illness, affliction and all others, as St. Augustine explains it. But since we have already mentioned sin and temptation, we now must consider other evils, such as adversity and all afflictions of this world. From these God preserves us in a fourfold manner.

First, He preserves us from affliction itself; but this is very rare because it is the lot of the just in this world to suffer, for it is written: "All that will live godly in Christ Jesus shall suffer persecution." Once in a while, however, God does prevent a man from being afflicted by some evil; this is when He knows such a one to be weak and unable to bear it. Just so a physician does not prescribe violent medicines to a weak patient. "Behold, I have given before thee a door opened, which no man can shut; because thou hast little strength." In heaven this will be a general thing, for there no one shall be afflicted. "In six troubles," those, namely, of this present life which is divided into six periods, "He shall deliver thee, and in the seventh evil shall not touch thee." "They shall no more hunger nor thirst."

Second, God delivers us from afflictions when He consoles us in them; for unless He console us, we could not long persevere: "We were pressed out of measure above our strength so that we were weary even of life." "But God, who comforteth the humble, comforted us." "According to the multitude of my sorrows in my heart, Thy comforts have given joy to my soul."

Third, God bestows so many good things upon those who are afflicted that their evils are forgotten: "After the storm Thou makest a calm." The afflictions and trials of this world, therefore, are not to be feared, both because consolations accompany them and because they are of short duration: "For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory."

Fourth, we are preserved from afflictions in this way that all temptations and trials are conducive to our own good. We do not pray, "Deliver us from tribulation," but "from evil." This is because tribulations bring a crown to the just, and for that reason the Saints rejoiced in their sufferings: "We glory also in tribulations, knowing that tribulation worketh patience." "In time of tribulation Thou forgivest sins."

THE VALUE OF PATIENCE

God, therefore, delivers man from evil and from affliction by converting them to his good. This is a sign of supreme wisdom to divert evil to good. And patience in bearing trials is a result of this. The other virtues operate by good things, but patience operates in evil things, and, indeed, it is very necessary in evil things, namely, in adversity: "The learning of a man is known by his patience."

The Holy Spirit through the gift of wisdom has us use this prayer, and by it we arrive at supreme happiness which is the reward of peace. For it is by patience we obtain peace, whether in time of prosperity or of adversity. For this reason the peace-makers are called the children of God, because they are like to God in this, that nothing can hurt God and nothing can hurt them, whether it be prosperity or adversity: "Blessed are the peace-makers, for they shall be called the children of God."

"Amen." This is general ratification of all the petitions.

The third good is justice and good works, and temptation is contrary to this, because temptation hinders us from doing good. We pray, therefore, to have this evil taken away in the words: "Lead us not into temptation." The fourth good is all the necessaries of life, and opposed to this are troubles and adversities. And we seek to remove them when we pray: "But deliver us from evil. Amen."

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me."

But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me."

And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light."

And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory."

And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead."

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? "For learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order's sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here "find rest unto our souls," and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.

As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

For if you believe that father Bacchus can give a good vintage, but cannot give relief from sickness; if you believe that Ceres can give good crops, Aesculapius health, Neptune one thing, Juno another, that Fortune, Mercury, Vulcan, are each the giver of a fixed and particular thing,-this, too, you must needs receive from us, that souls can receive from no one life and salvation, except from Him to whom the Supreme Ruler gave this charge and duty. The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him alone is there access to the light: nor may men either creep in or enter elsewhere, all other ways being shut up and secured by an impenetrable barrier.

By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: "I am the good Shepherd." And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, "He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out."

But what is this, "He shall go in and out, and find pasture"? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, "And he shall go in and out, and find pasture." There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, "He shall go in and out, and find pasture," when He added in the sequel, "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly." For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door-that is, by Christ-to that eternal life which shall be open to the sight, unless by the same door-that is, by the same Christ-he has entered His church, which is His fold, to the temporal life, which is lived in faith.

(Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

"I am the door." Here it is noted that whoever enters through him enters unto salvation. Therefore he says: "I am the door," through which, namely, one enters unto salvation; and the reason is added: "If any man enter in by me, he shall be saved"; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." "And he shall go in and go out and find pasture; he shall go in" through contemplation, which calls back to interior things; "and he shall go out" through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, "he shall go in" to the contemplation of the Divinity, "he shall go out" to the sight of the humanity, "and shall find pasture," because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

It is asked concerning what he says, that "he will go out and will find pasture."

Against this: "No one putting his hand to the plow should look back"; therefore no one who enters will go out.

It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: "They went out from us, but they were not of us." The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

He is the Way, because he leads us through himself. He is the Door who lets us in, the Shepherd who makes us dwell in green pastures, bringing us up by waters of rest and leading us there. He protects us from wild beasts, converts the erring, brings back what was lost and binds up what was broken. He guards the strong and brings them together into the fold beyond with words of pastoral knowledge.

Where do you pasture your sheep, O good Shepherd who carries all your flock on your shoulders? For the one lamb that you took up is the entire human race, which you raised on your shoulders. Show me then the place of pasture, make known to me the waters of rest, lead me out to the good grass, call me by name that I, your sheep, may listen to your voice and may your call be the gift of eternal life.… "Show me, then," she says, "where you feed," so that I may find the pasture of salvation and be filled with the food of heaven which all people must eat if they would enter into life.

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

Whoever enters through Me, the door, and is brought to the Father, and becomes His sheep, that one will be saved, and not only will be saved, but will also receive great fearlessness, like both Lord and Master. For this is what is meant by the words "and will go in and go out." So too the apostles boldly went in and came out before rulers, and came out joyful and unconquerable (Acts 5:41). "And shall find pasture," that is, abundant food. And in another way: since our man is twofold, according to the expression of the Apostle Paul, "the inner and the outer" (Rom. 7:22; 2 Cor. 4:16), it can be said that he enters who cares for the inner man, and he again goes out who "puts to death the members which are on the earth" and "the deeds of the flesh" in Christ (Rom. 8:13). Such a one shall find pasture both in the age to come, according to what is said: "The Lord shepherds me, and I shall not want" (Ps. 22:1).

The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

I am the door. Here he clarifies his explanation: first, of the door; secondly, of the thief (v 10). Concerning the first, he does two things: first, he repeats what he intends to explain; and secondly, he gives the explanation (v 9).

He repeats what he had already said, namely, I am the door: "If she is a door, we will enclose her with boards of cedar" (Song 8:9), that is, let us grant her an incorruptible power.

He explains this when he says, if any one enters by me, he will be saved. First, he shows that the purpose of a door, which is to keep the sheep safe, applies to himself; secondly, he mentions the manner in which they are kept safe (v 9b).

The door safeguards the sheep by keeping those within from going out, and by protecting them from strangers who want to come in. And this applies to Christ, for he is our safeguard and protection. And this is what he says: if any one, not with insincerity, enters, into the fellowship of the Church and of the faithful, by me, the door, he will be saved, i.e., if he perseveres: "For there is no other name under heaven given among men by which we must be saved" (Acts 4:12); "We shall be saved by his life" (Rom 5:10).

The way the sheep are safeguarded is set forth when he says that he will go in and out and find pasture. This statement can be explained in four ways. First of all, according to Chrysostom, it simply affirms the security and freedom of those who cling to Christ. For one who enters some other way than by the door does not have free entry and exit; but one who does enter by the door has free exit, because he can leave freely. Therefore, when he says, he will go in and out, the meaning is that the Apostles adhering to Christ enter with security by living with the faithful, who are within the Church, and with unbelievers who are outside, when they became masters of the whole world and no one wished to cast them out: "Let the Lord, the God of the spirits of all flesh appoint a man over the congregation, who shall go out before them and come in before them…that the congregation of the Lord may not be as sheep which have no shepherd" (Num 27:16). And find pasture, find delight in converting others, and find joy even when persecuted by unbelievers for the name of Christ: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name," as we read in Acts (5:41).

Secondly, this can be explained as Augustine does in his Commentary on John. Two things are incumbent upon anyone who acts well, namely to be well-ordered to the things that are within him, and to those that are without. Within a person is the spirit, and without is the body: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor 4:16). Therefore, a person who clings to Christ will go in through contemplation, to protect his conscience - "When I enter my house," i.e., my conscience, "I shall find rest with her," i.e., with wisdom (Wis 8:16) - and out, namely, by good actions, to tame the body - "Man goes forth to his work and to his labor until the evening" (Ps 104:23) - and find pasture, in a clean and sincere conscience - "I will appear before your sight: I will be satisfied when your glory appears" (Ps 16:15). Again, by his actions he will find pasture, i.e., fruit - "He shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).

The third explanation is also Augustine's as well as that given by Gregory in his Commentary on Ezekiel. The meaning, then, is this. Such a one will go in, i.e., into the Church, by believing - "I shall go over into the place of the wonderful tabernacle" (Ps 41:5), and this is to enter the Church Militant; and out, from the Church Militant into the Church Triumphant - "Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of the wedding" (Song 3:11); and find pasture, that is, the pastures of doctrine and grace in the Church Militant - "He makes me lie down in green pastures"; and the pastures of glory in the Church Triumphant: "I will feed them with good pasture" (Ez 34:14).

Fourthly, there is an explanation found in the work, On the Spirit and the Soul, which has been incorrectly attributed to Augustine. Here it is said that such a one will go in, that is, the saints will go in to contemplate the divinity of Christ, and out, to consider his humanity; and they will find pasture in both, because in both they will taste the joys of contemplation: "Your eyes shall see the king in his beauty" (Is 33:17).

The thief cometh not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he cometh not but for to steal: he usurpeth another's office, forming his followers not on Christ's precepts, but on his own. And therefore it follows, and to kill, i. e. by drawing them from the faith; and to destroy, i. e. by their eternal damnation.

(Tr. xlv. 15) But He Himself explains it more satisfactorily to me in what follows: The thief cometh not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly. By going in they have life; i. e. by faith, which worketh by love; by which faith they go into the fold. The just liveth by faith. And by going out they will have it more abundantly: (Heb. 10:38) i. e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. To-day shalt thou be with Me in paradise. (Luke 23:43)

"The thief cometh not, but for to steal." Here it is noted that Christ himself enters as the true shepherd, not as a thief; on account of which he says: "The thief cometh not, but for to steal," by extorting temporal goods; "and to kill," by temporally afflicting his subjects; "and to destroy," by casting them down to hell through evil example. "I am come that they might have life, and that they might have it more abundantly," that is, to preserve life as a shepherd; that "they might have life," namely, the life of grace, concerning which life, above in chapter 6: "This is the bread descending from heaven, which giveth life unto the world"; "and that they might have it more abundantly," namely, the life of glory, concerning which, below in chapter 17: "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." This is called abundant, because it is said in Luke 6: "Good measure, pressed down, and shaken together, and running over, shall men give into your bosom."

[On how conversion revealed the true value of existence, which his former pessimism had been unable to perceive]

I have, almost all my life, been quite unable to feel that horror of nonentity, of annihilation, which, say, Dr. Johnson felt so strongly. I felt it for the very first time only in 1947. But that was after I had long been re-converted and thus begun to know what life really is and what would have been lost by missing it.

The Biological sort which comes to us through Nature, and which (like everything else in Nature) is always tending to run down and decay so that it can only be kept up by incessant subsidies from Nature in the form of air, water, food, etc., is Bios. The Spiritual life which is in God from all eternity, and which made the whole natural universe, is Zoe. Bios has, to be sure, a certain shadowy or symbolic resemblance to Zoe: but only the sort of resemblance there is between a photo and a place, or a statue and a man. A man who changed from having Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.

And that is precisely what Christianity is about. This world is a great sculptor's shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

While Our Saviour Christ was saying He Himself was the Door, and teaching that it was His both to admit those whom He would and to keep outside him who is unfit and quite useless for shepherd's work; and moreover, in addition to this, had denounced as thieves and robbers those who were self-appointed to an honour not given them from above; the wretched Pharisees again were taking counsel, deliberating Who this Man was that showed so much boldness, and considering whether He ought not Himself perhaps to be numbered among those whose coming He reproved: for they thought that He too was a false shepherd and a false teacher, as merely self-consecrated by His own determination; not that being God He had been made Man, according to the ancient declaration of the inspired Scripture. And it is indeed probable that even when they had gathered a true knowledge of Him, they rejected it as something which was intolerable to their unbelief, and refused to consider anything which was not in harmony with their own pleasure and their own dear delight; and this was to be leaders of the people and to be spoken of accordingly. When therefore He knew that such were their thoughts and that they so whispered one to another, He did not wait for them to express these ideas more openly, but answered them as was fitting, and declares that the question ought to be decided by testing their actions, as to who was the shepherd, and who was the thief; saying that it would be by no means difficult to thus discriminate, if any one would consider the object and behaviour of each. For the thief cometh, He says, for the destruction of the sheep, since the desire of taking plunder undoubtedly leads to this issue; but the really good shepherd will come without bringing any harm into the sheepfold, but rather will work for their advantage, and whatever he may understand to be for their greatest good, that he will zealously labour for.

Therefore let us now pass as from another image to the truer matter to which the force of the words applies, and let us again consider the Pharisees, how they at that time were acting like false shepherds and false teachers towards such as were, cheated by them; and then let us consider what Christ came to give, and what happiness He came to bring us. They certainly never scrupled to speak falsely, and feigning themselves to be sent from God, they prophesied (according to that which is written) out of their own hearts, and not out of the mouth of the Lord; and besides these, that Theudas also, and Judas of Galilee, drawing away people after them, were destroyed together with those who had been led to join them: but Our Lord Jesus Christ came to bestow upon us eternal life, out of the love which He had towards us. And their aims being so opposite, and the manner of their coming so different, how can it be explained except that their dispositions and offices were of opposite character? Therefore by the test of their behaviour in office we ought to discern. He says, on the one hand what they were, and on the other what He was. For thus it was possible perhaps to persuade the rulers not to think unreasonably of Him any longer by supposing Him to be one of the false shepherds, or one of those who climb up some other way into the sheepfold: but that rather Christ, the Door and the Porter and the Shepherd, had come, not only that the sheep may have life, saith He, but also something more; for besides the restoration to life of those who believe in Him, there is also the certain hope of being blessed with all good things. And probably the word more refers also to this life, meaning what is more abundant or more honourable, and implying the most perfect participation of the Spirit, although very secretly. For the restoration to life is common to both saints and sinners, to both Greeks and Jews, as well as ourselves, for: The dead shall arise, and they that are in the tombs shall awake, and they that are in the earth shall rejoice, according to the sure promise of the Saviour. But the participation of the Holy Spirit is not thus common to all, being the more than life, as it were something beyond that which is common to all; and will be bestowed only upon those who are justified by faith in Christ: and the Divine Paul also will prove this to us, saying: Behold, I tell you a mystery: We shall all sleep, hut we-shall not all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For indeed all shall rise from the dead, because this is granted to all nature, through the grace of the Resurrection; and in One, that is, Christ, Who was the first and foremost to break down the dominion of death and attain eternal life, the common lot of humanity was changed and made incorruptible, even as also in one, that is, the first Adam, it was condemned to death and corruption. But there will be at that time an important difference among those who are raised, and very widely distinct will be their destiny. For those who have gone to their rest with faith in Christ, and who have received the earnest of the Spirit in the appointed time of their bodily life, will obtain the most perfect grace, and will be changed to the glory which shall be given from God. But those who have not believed the Son, and have deemed such an excellent reward of no account, shall be once more condemned by His voice, and, sharing with the rest in nothing save in the restoration to life, shall pay the penalty of such prolonged unbelief. For they shall depart down into Hades to be punished, and shall feel unavailing remorse. For, saith He, there shall be the weeping and gnashing of teeth.

My first religion was pure Paganism, which among sincere men is more shortly described as extreme fear. Then there succeeded a state of mind which is quite real, but for which no proper name has ever been found. The ancients called it Stoicism, and I think it must be what some German lunatics mean (if they mean anything) when they talk about Pessimism. It was an empty and open acceptance of the thing that happens--as if one had got beyond the value of it. And then, curiously enough, came a very strong contrary feeling--that things mattered very much indeed, and yet that they were something more than tragic. It was a feeling, not that life was unimportant, but that life was much too important ever to be anything but life. I hope that this was Christianity.

In considering the war of the Albigensians, we come to the breach in the heart of Europe and the landslide of a new philosophy that nearly ended Christendom for ever. In that case the new philosophy was also a very new philosophy; it was pessimism. It was none the less like modern ideas because it was as old as Asia; most modern ideas are. It was the Gnostics returning; but why did the Gnostics return? Because it was the end of an epoch, like the end of the Empire; and should have been the end of the Church. It was Schopenhauer hovering over the future; but it was also Manichaeus rising from the dead; that men might have death and that they might have it more abundantly.

(Hom. lix. 1) The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of seditiona, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.

Since those who joined Theudas and Judas and the other rebels were killed and perished, He added: "The thief comes only to steal, kill, and destroy," calling them and those like them thieves. "But I," He says, "have come that they may have life." They killed and destroyed their followers, but I came so that they might live and have something more, namely: the communion of the Holy Spirit, by which one must also understand the Kingdom of Heaven. Thus, in Christ all have life, for all shall rise and live; but the righteous shall also receive something more, namely: the Kingdom of Heaven.

Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.

Now he considers the thief. First, he mentions the mark of the thief; secondly, he says that he himself has the opposite characteristic, I came that they may have life.

He says that those who do not enter by the door, i.e., those who have come independently of me, are thieves and robbers; and they are evil. For in the first place, the thief comes only to steal, i.e., to usurp what is not his; these are the agitators and heretics, who fasten on to those who belong to Christ: "He lies in ambush to catch the ones who are poor" (Ps 9:4). Secondly, the thief comes to kill, and he kills by bringing in perverse teachings and evil practices: "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). Thirdly, the thief comes to destroy, by casting into everlasting destruction: "My people have been lost sheep" (Jer 50:6). But these traits are not in me.

I came that they may have life. This is like saying: The above have not come in by me, otherwise they would do as I do. But they do the contrary, because they steal, and kill and destroy. I came that they may have life, that is, the life of righteousness, by entering into the Church Militant through faith: "My righteous one shall live by faith" (Heb 10:38). We read of this life in 1 John (3:14) that "We know that we have passed out of death into life, because we love the brethren." And have it abundantly, that is, have eternal life, when they leave the body. We read below of this life: "This is eternal life, that they know thee the only true God" (17:3).

As far as possible, therefore, let the bishop make the offence his own, and say to the sinner, Do thou but return, and I will undertake to suffer death for thee, as our Lord suffered death for me, and for all men. For "the good shepherd lays down his life for the sheep; but he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, that is, the devil, and he leaveth the sheep, and fleeth, and the wolf seizes upon them." We must know, therefore, that God is very merciful to those who have offended, and hath promised repentance with an oath. But he who has offended, and is unacquainted with this promise of God concerning repentance, and does not understand His long-suffering and forbearance, and besides is ignorant of the Holy Scriptures, which proclaim repentance, inasmuch as he has never learned them from you, perishes through his folly. But do thou, like a compassionate shepherd, and a diligent feeder of the flock, search out, and keep an account of thy flock.

The Lord Jesus is speaking to His sheep-to those already so, and to those yet to become such-who were then present; for in the place where they were, there were those who were already His sheep, as well as those who were afterwards to become so: and He likewise shows to those then present and those to come, both to them and to us, and to as many also after us as shall yet be His sheep, who it is that had been sent to them. All, therefore, hear the voice of their Shepherd saying, "I am the good Shepherd." He would not add "good," were there not bad shepherds. But the bad shepherds are those who are thieves and robbers, or certainly hirelings at the best.

We understand the Lord Christ as the door, and also as the Shepherd; but who is to be understood as the doorkeeper? For the former two, He has Himself explained: the doorkeeper He has left us to search out for ourselves. And what doth He say of the doorkeeper? "To him," He saith, "the porter [doorkeeper] openeth." To whom doth he open? To the Shepherd. What doth he open to the Shepherd? The door. And who is also the door? The Shepherd Himself.

In respect, then, of the profound nature of this question, I shall tell you what I think. Perhaps we ought to understand the Lord Himself as the doorkeeper: for the shepherd and the door are in human respects as much different from each other as the doorkeeper and the door; and yet the Lord has called Himself both the Shepherd and the door. Why, then, may we not understand Him also as the doorkeeper? For if we look at His personal qualities, the Lord Christ is neither a shepherd, in the way we are accustomed to know and to see shepherds; nor is He a door, for no artisan made Him: but if, because of some point of similarity, He is both the door and the Shepherd, I venture to say, He is also a sheep. True, the sheep is under the shepherd; yet He is both the Shepherd and a sheep. Where is He the Shepherd? Look, here thou hast it; read the Gospel: "I am the good Shepherd." Where is He a sheep? Ask the prophet: "He was led as a sheep to the slaughter." Ask the friend of the bridegroom: "Behold the Lamb of God, that taketh away the sin of the world."

But what are we to say of the hireling? He is not mentioned here among the good. "The good Shepherd," He says, "giveth His life for the sheep. But he that is an hireling, and not the Shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep." The hireling does not here bear a good character, and yet in some respects is useful; nor would he be called an hireling, did he not receive hire from his employer. Who then is this hireling, that is both blameworthy and needful? There are some in office in the church, of whom the Apostle Paul saith, "Who seek their own, not the things that are Jesus Christ's." What means that, "Who seek their own"? Who do not love Christ freely, who do not seek after God for His own sake; who are pursuing after temporal advantages, gaping for gain, coveting honors from men. When such things are loved by an overseer, and for such things God is served, whoever such an one may be, he is an hireling who cannot count himself among the children.

But give heed to the fact that even the hirelings are needful. For many indeed in the Church are following after earthly profit, and yet preach Christ, and through them is heard the voice of Christ; and the sheep follow, not the hireling, but the Shepherd's voice speaking through the hireling. Hearken to the hirelings as pointed out by the Lord Himself: "The scribes," He saith, "and the Pharisees sit in Moses' seat: do what they say; but do not what they do." What else said He but, Listen to the Shepherd's voice speaking through the hirelings? For sitting in Moses' seat, they teach the law of God; therefore God teacheth by them. But if they wish to teach their own things, hear them not, do them not.

Who is the hireling that seeth the wolf coming, and fleeth? He that seeketh his own, not the things which are Jesus Christ's. He is one that does not venture plainly to rebuke an offender. Look, some one or other has sinned-grievously sinned; he ought to be rebuked, to be excommunicated: but once excommunicated, he will turn into an enemy, hatch plots, and do all the injury he can. At present, he who seeketh his own, not the things that are Jesus Christ's, in order not to lose what he follows after, the advantages of human friendship, and incur the annoyances of human enmity, keeps quiet and does not administer rebuke. See, the wolf has caught a sheep by the throat; the devil has enticed a believer into adultery: thou holdest thy peace-thou utterest no reproof. O hireling, thou hast seen the wolf coming and hast fled! Perhaps he answers and says: See, I am here; I have not fled. Thou hast fled, because thou hast been silent; thou hast been silent, because thou hast been afraid. The flight of the mind is fear. Thou stoodest with thy body, thou fleddest in thy spirit.

(Tr. xlvi. 1) Our Lord has acquainted us with two things which were obscure before; first, that He is the Door; and now again, that He is the Shepherd: I am the good Shepherd. (c. xlvii. 1, 3). Above He said that the shepherd entered by the door. If He is the Door, how doth He enter by Himself? Just as He knows the Father by Himself, and we by Him; so He enters into the fold by Himself, and we by Him. We enter by the door, because we preach Christ; Christ preaches Himself. A light shows both other things, and itself too. (Tr. xlvi. 5). There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they are all members of that one Shepherd. (Tr. xlvii. 3). His office of Shepherd He hath permitted His members to bear. Peter is a shepherd, and all the other Apostles: all good Bishops are shepherds. But none of us calleth himself the door. He could not have added good, if there were not bad shepherds as well. They are thieves and robbers; or at least mercenaries.

(Tr. xlvii) Christ was not the only one who did this. And yet if they who did it are members of Him, one and the same Christ did it always. He was able to do it without them; they were not without Him.

(de Verb. Dom. Serm. 1) All these however were good shepherds, not because they shed their blood, but because they did it for the sheep. For they shed it not in pride, but in love. Should any among the heretics suffer trouble in consequence of their errors and iniquities, they forthwith boast of their martyrdom; that they may be the better able to steal under so fair a cloak: for they are in reality wolves. But not all who give their bodies to be burned, are to be thought to shed their blood for the sheep; rather against the sheep; for the Apostle saith, Though I give my body to be burned, and have not charity, it profiteth me nothing. (1 Cor. 13:3) And how hath he even the smallest charity, who does not love connection (convictus) with Christians? to command which, our Lord did not mention many shepherds, but one, I am the good Shepherd.

(de Verb. Dom. Serm. xlix) He seeketh therefore in the Church, not God, but something else. If he sought God he would be chaste; for the soul hath but one lawful husband, God. Whoever seeketh from God any thing beside God, seeketh unchastely.

(de Verb. Dom. Serm. xlix.) The wolf is the devil, and they that follow him; according to' Matthew, Which come to you in sheeps' clothing, but inwardly they are ravening wolves. (Matt. 7:15)

(Tr. xlvi. 8) Lo, the wolf hath seized a sheep by the throat, the devil hath enticed a man into adultery. The sinner must be excommunicated. But if he is excommunicated, he will be an enemy, he will plot, he will do as much harm as he can. Wherefore thou art silent, thou dost not censure, thou hast seen the wolf coming, and fled. Thy body has stood, thy mind has fled. For as joy is relaxation, sorrow contraction, desire a reaching forward of the mind; so fear is the flight of the mind.

(Tr. xlvi. 7) But if the Apostles were shepherds, not hirelings, why did they flee in persecution? And why did our Lord say, When they persecute you in this city, flee ye into another? (Mat. 10:23) Let us knock, then will come one, who will explain.

(ad Honor. Ep. clxxx.) A servant of Christ, and minister of His Word and Sacraments, may flee from city to city, when he is specially aimed at by the persecutors, apart from his brethren; so that his flight does not leave the Church destitute. But when all, i. e. Bishops, Clerics, and Laics, are in danger in common, let not those who need assistance be deserted by those who should give it. Let all flee together if they can, to some place of security; but, if any are obliged to stay, let them not be forsaken by those who are bound to minister to their spiritual wants. Then, under pressing persecution, may Christ's ministers flee from the place where they are, when none of Christ's people remain to be ministered to, or when that ministry may be fulfilled by others who have not the same cause for flight. But when the people stay, and the ministers flee, and the ministry ceases, what is this but a damnable flight of hirelings, who care not for the sheep?

(Tr. xlvi. 1) On the good side are the door, the porter, the shepherd, and the sheep; on the bad, the thieves, the robbers, the hirelings, the wolf.

(de Verb. Dom. s. xlix) We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees.

(Tr. xlvi. 5) Indeed he would not be an hireling, did he not receive wages from the hirer. (c. 6). Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ. The hireling hurteth, in that he doeth wrong, not in that he speaketh right: the grape bunch hangeth amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ's voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling.

For the sake of his flock the shepherd was sacrificed as though he were a sheep. He did not refuse death. He did not destroy his executioners as he had the power to do, for his passion was not forced on him. He laid down his life for his sheep of his own free will. "I have the power to lay it down," he said, "and I have the power to take it up again." By his passion he made atonement for our evil passions, by his death he cured our death, by his tomb he robbed the tomb, by the nails that pierced his flesh he destroyed the foundations of hell.Death held sway until Christ died. The grave was bitter, our prison was indestructible, until the Shepherd went down and brought to his sheep confined there the good news of their release. His appearance among them gave them a pledge of their resurrection and called them to a new life beyond the grave. "The good Shepherd lays down his life for his sheep" and so seeks to win their love.

"I am the good shepherd." The Lord showed himself to be the good shepherd with regard to the good shepherd's entrance; here he shows secondly with regard to the good shepherd's affection; and he does this indeed in the following manner. First, Christ's friendship toward his sheep is shown; second, his diligence; third, his providence; fourth, his munificence; fifth, from this, the discord of the Jews.

First, therefore, Christ's true friendship toward the sheep is shown in comparison to the love of hirelings, which is not true love. Therefore he says: "I am the good shepherd," and he shows this: "the good shepherd lays down his life for his sheep," from the vehement love which he has for them; whence he himself said below in the fifteenth chapter: "Greater love has no one than this, that one lay down his life for his friends." Such a shepherd was Paul, who said in Second Corinthians twelve: "Most gladly will I spend and be spent for your souls." Not so the hireling; on account of which he says:

It is asked concerning what he says: "The good shepherd lays down his life for his sheep."

From this it seems that a prelate is bound to die for his subjects. But against this: To suffer martyrdom is a work of supererogation; but no one is bound to works of supererogation unless he has bound himself by a vow: therefore it seems that a prelate is not bound to this.

Likewise it seems that all are bound to this; 1 John 3: "We ought to lay down our lives for the brethren."

It must be said that to die for the Lord's flock can be in three ways: either for promoting it from good to better, and thus it is a matter of supererogation with respect to all prelates; or for freeing it from imminent danger, and thus every prelate is bound, because he has undertaken the care of the Lord's flock, and "their blood will be required from his hand"; or for one constituted in the extremity of necessity, who cannot escape damnation unless a man exposes himself to death; and thus I say that it is a matter of necessity with respect to all, just as selling one's possessions and giving to the poor when they are in extreme necessity.

And the arguments run according to these ways.

He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children-the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." The Word, then, who leads the children to salvation, is appropriately called the Instructor (Paedagogue).

The divine Instructor is trustworthy, adorned as He is with three of the fairest ornaments-knowledge, benevolence, and authority of utterance;-with knowledge, for He is the paternal wisdom: "All Wisdom is from the Lord, and with Him for evermore;"-with authority of utterance, for He is God and Creator: "For all things were made by Him, and without Him was not anything made;"-and with benevolence, for He alone gave Himself a sacrifice for us: "For the good Shepherd giveth His life for the sheep;" and He has so given it. Now, benevolence is nothing but wishing to do good to one's neighbour for his sake.

As then we say that it belongs to the shepherd's art to care for the sheep; for so "the good shepherd giveth his life for the sheep;" so also we shall say that legislation, in as much as it presides over and cares for the flock of men, establishes the virtue of men, by fanning into flame, as far as it can, what good there is in humanity.

And if the flock figuratively spoken of as belonging to the Lord is nothing but a flock of men, then He Himself is the good Shepherd and Lawgiver of the one flock, "of the sheep who hear Him," the one who cares for them, "seeking," and finding by the law and the word, "that which was lost;" since, in truth, the law is spiritual and leads to felicity.

Feed us, the children, as sheep. Yea, Master, fill us with righteousness, Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the Church, which towers aloft, which is above the clouds, which touches heaven. "And I will be," He says, "their Shepherd," and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. "They shall call Me," He says, "and I will say, Here am I." Thou didst hear sooner than I expected, Master. "And if they pass over, they shall not slip," saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." Wherefore He is introduced in the Gospel "wearied," because toiling for us, and promising "to give His life a ransom for many." For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.

Having previously well and clearly shown how grievously those who lived in earlier times suffered from the hypocrisy of the false prophets and false shepherds, and having made manifest the advantages to be brought about by His own coming; having now also shown His own superiority by comparing the future destinies of the sheep, and being crowned as Conqueror by the votes of truth; He appropriately utters the words, I am the Good Shepherd. 'Certainly therefore,' He says, 'your plans against Me will be vain, since without being able to complain that I wish in any thing to damage the interests of the sheep, ye hesitate not to number Me with those who are wont to do this, and Him Who is truly good ye call evil, losing through your self-regard the ability to judge each matter fairly according to the injunction of the lawgiver.' Therefore He rebukes the rulers as unjust, as quite regardless of the words of Moses, as ignorant of the object of His coming, so that henceforth the prophet Isaiah may be acknowledged to speak truly concerning them, for he says: Woe unto them that call evil good, and good evil; that call sweet bitter, and bitter sweet; that put darkness for light, and light for darkness. For indeed will they not be found to do this, who treat the True Light, that is, Our Lord Jesus Christ, as darkness, by scrupling not to reckon our Good Shepherd as one of the falsely-named shepherds, or perhaps daring to esteem Him even less honourable than they? For such as professed themselves utterers of the Divine Word, and exercised themselves under the guise of prophecy in robbing the understanding of the common people and in cunningly stealing them from the way of truth, and led their followers astray to do their own pleasure instead of God's,----such as these were held in high esteem by those who seemed to be in power at that time. Certainly Shemaiah the Salamite opposed his own falsehood to God's words, and made himself bold against the reputation of Jeremiah; for the latter was in bonds, and the former had honour from Zedekiah as a reward for his lies. And now the wretched Pharisees going far beyond similar impiety, and characterised by more daring insolence, do not assign to Christ even the position allowed to false teachers. For indeed what did they actually say to some who were listening with great pleasure to His discourse? He hath a devil, and is mad; why hear ye Him? Wherefore Himself also says concerning them, by the prophet Isaiah: Woe unto them! for they have fled from Me; wretched are they, for they have been impious towards Me: though I have redeemed them, yet they have spoken lies against Me. And again: Their rulers shall fall by the sword for the rage of their tongue. For are they not worthy of every punishment, who foolishly whet their tongue to such a sharpness as to dare to say against Christ such things as are not becoming in any way for us, but only for those who hold similar opinions, either to receive within the ears or heedlessly to repeat?

He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

Will you think less of him … because to seek for what had wandered, the good Shepherd who lays down his life for the sheep came on the mountains and hills on which you used to sacrifice and found the wanderer. And having found it, he took it upon his shoulders, on which he also bore the wood. And having borne the wandering sheep, he brought it back to the life above. And having brought it back, he numbered it among those who have never strayed.

For behold, he who is good not by an accidental gift but essentially, says: "I am the good shepherd." And he adds the pattern of that same goodness for us to imitate, saying: "The good shepherd lays down his life for his sheep." He did what he taught; he showed what he commanded. The good shepherd laid down his life for his sheep, so that in our sacrament he might transform his body and blood, and satisfy with the nourishment of his flesh the sheep he had redeemed. The way has been shown to us through contempt of death that we should follow; the pattern has been set before us upon which we should be formed. First it is ours to mercifully spend our external goods on his sheep; but finally, if necessary, even to offer our death for those same sheep. From that first and lesser thing one arrives at the final and greater. But since the soul by which we live is incomparably far better than the earthly substance we possess externally, when will someone who does not give his substance for his sheep give his life for them? And there are some who, because they love earthly substance more than the sheep, deservedly lose the name of shepherd.

(Hom. xiv. in Evang.) And He adds what that goodness (forma bonitatis) is, for our imitation: The good Shepherd giveth His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed. A path is shown us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso doth not give his substance to the sheep, how can he lay down his life for them?

A Great matter, beloved, a great matter it is to preside over a Church: a matter needing wisdom and courage as great as that of which Christ speaketh, that a man should lay down his life for the sheep, and never leave them deserted or naked; that he should stand against the wolf nobly. For in this the shepherd differs from the hireling; the one always looks to his own safety, caring not for the sheep; the other always seeks that of the sheep, neglecting his own. Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them.

(Hom. lx. 5) Our Lord shows here that He did not undergo His passion unwillingly; but for the salvation of the world.

When, in reply to this, the Lord had figured the restoration of the lost ewe, to whom else is it credible that he configured it but to the lost heathen, about whom the question was then in hand,-not about a Christian, who up to that time had no existence? Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? "But a `sheep' properly means a Christian, and the Lord's `flock' is the people of the Church, and the `good shepherd' is Christ; and hence in the `sheep' we must understand a Christian who has erred from the Church's `flock.

So after giving evidence derived from these facts, he said to them, "I am the good Shepherd." Therefore, if I act against the thieves, not only am I not the cause of destruction for those who obey me, but I even invite them to eternal life. And so I appear to be the Shepherd because I work for the good of the sheep. Since he asserts this decisively, he proves his argument even more so, so that he may not appear to vainly portray himself as the good Shepherd. And so, with the intention of demonstrating this with different arguments, as well as the facts themselves, he says, "The good Shepherd lays down his life for the sheep." If, he says, the good Shepherd is the one who accepts suffering for every affliction of his sheep, since I am going to die for the salvation of the whole world, the testimony about me is beyond doubt. "I am the good Shepherd." Indeed, if the thief kills, on the contrary, not only do I not kill, but I also give new life to men and women after taking death from them. Therefore, in every respect, I appear to be the good Shepherd according to these facts.

Then He speaks also of the sufferings and says: "I lay down My life for the sheep," expressing by this that He goes to His sufferings not by compulsion, but voluntarily. By the word "lay down" He shows that no one takes it from Me, but I Myself give it up.

Here he explains the second clause of the parable, "he who enters by the door is the shepherd of the sheep" (10:2). First, he gives the explanation; secondly, he makes it clear (v 14). First, he explains that he is the good shepherd; secondly, he states the office of a good shepherd (v 11b); thirdly, he shows that the opposite is found in an evil shepherd (v 12).

He says, in regard to the first, I am the good shepherd. That Christ is a shepherd is clear enough, for as a flock is led and fed by the shepherd, so the faithful are nourished by Christ with spiritual food, and even with his own body and blood: "For you were straying like sheep, but now have returned to the Shepherd and Guardian of your souls" (1 Pet 2:25); "He will feed his flock like a shepherd" (Is 40:11). To distinguish himself from an evil shepherd and thief, he adds, good. Good, I say, because he fulfills the office of a shepherd, just as a soldier is called good who fulfills the office of a soldier. But since Christ had said above that the shepherd enters by the door, and here he says that he is the shepherd, and before he said he was the door (v 9), then he must enter through himself. And he does enter through himself, because he manifests himself and through himself knows the Father. We, however, enter through him, because it is by him that we are led to happiness.

Note that only he is the door, because no one else is the true light, but only shares in the light: "He," John the Baptizer, "was not the light, but came to bear witness to the light" (1:8). But we read of Christ that "He was the true light, which enlightens every man" (1:9). Therefore, no one else refers to himself as a door; Christ reserved this for himself. But being a shepherd he did share with others, and conferred it on his members: for Peter was a shepherd, and the other apostles were shepherds, as well as all good bishops: "I will give you shepherds after my own heart" (Jer 3:15). Now, although the Church's rulers, who are her children, are all shepherds, as Augustine says, yet he expressly says, I am the good shepherd, in order to emphasize the virtue of charity. For no one is a good shepherd unless he has become one with Christ by love, and has become a member of the true shepherd.

The office of a good shepherd is charity; thus he says, the good shepherd lays down his life for the sheep. It should be noted that there is a difference between a good shepherd and an evil one: the good shepherd is intent upon the welfare of the flock, but the evil one is intent upon his own. This difference is touched upon by Ezekiel (34:2): "Ho, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?" Therefore, one who uses the flock only to feed himself is not a good shepherd. From this it follows that an evil shepherd, even over animals, is not willing to sustain any loss for the flock, since he does not intend the welfare of the flock, but his own. But a good shepherd, even over animals, endures many things for the flock whose welfare he has at heart. Thus Jacob said in Genesis (31:40): "By day the heat consumed me, and the cold by night." However, when dealing with mere animals it is not necessary that a good shepherd expose himself to death for the safety of the flock. But because the spiritual safety of the human flock outweighs the bodily life of the shepherd, when danger threatens the safety of the flock the spiritual shepherd ought to suffer the loss of his bodily life for the safety of the flock. This is what our Lord says, the good shepherd lays down his life, i.e., his bodily life, for the sheep, the sheep who are his by authority and charity. Both are required, for they must belong to him and he must love them; the first without the second is not enough. Furthermore, Christ has given us an example of this teaching: "He laid down his life for us; and we ought to lay down our lives for the brethren" (1 Jn 3:16).

"But the hireling, and he who is not the shepherd, whose own the sheep are not," because he does not love them, but the profit for which he serves. On this Gregory says: "A hireling is one who holds the place of the shepherd, but does not seek the profit of souls, who yearns for earthly advantages, who rejoices in the honor of prelacy, who is delighted by the reverence shown to him by men"; of whom can be said that word from Matthew 6: "Amen I say to you, they have received their reward." This one, namely, "sees the wolf coming and leaves the sheep and flees," because he fears the wolf and does not love the sheep. "The wolf, as Gregory says, comes upon the sheep when any unjust person oppresses the faithful and the humble." Of such wolves, Acts 20: "I know," Paul says, "that after my departure ravenous wolves will enter in among you, not sparing the flock." At the coming of such a wolf the hireling leaves the sheep; Zechariah 11: "O shepherd and idol, abandoning the flock!" Upon this hireling's flight follows the scattering of the sheep; and therefore he says: "And the wolf seizes and scatters the sheep": Ezekiel 34: "My flocks were scattered over the face of the earth, and there was none who sought them." And the reason for the aforesaid is given, namely the defect of true friendship.

It is asked here concerning the hireling, whether he should be cast out and prohibited.

That he should be prohibited from the sheep seems to be indicated here, because he is censured.

But that he should be tolerated seems to follow: Philippians 1: "Whether by occasion or by truth Christ is announced, in this also I rejoice and shall rejoice."

But that he should be praised; Luke 15: "How many hirelings in my father's house abound in bread?" There Ambrose says that they abound in faith, hope, and charity.

It must be said that the hireling differs from the thief: because the hireling speaks the truth and preserves the sheep, but the thief speaks falsehood and tears the sheep apart, like a heretic; and this one is entirely to be cast out, but the hireling is to be tolerated. But here there is a twofold distinction: because some serve for a temporal reward, and such a one is to be tolerated, but nevertheless censured: some serve for an eternal reward, and such a one is to be tolerated and approved, but nevertheless is not entirely to be extolled; but one who serves from love alone is to be extolled with praises.

Having made a skilful comparison between the prating speeches and lawless daring of some and the splendour of His own works, and having characterised and described the former as thieves and robbers and climbers into the sheepfold by some other way, and Himself as the really Good Shepherd; He now passes on to speak of the rulers of the Jews themselves, and shows His own leadership to be better than that of the Pharisees. And the demonstration of this again He makes most evident to them by means of a comparison. For He sets in contrast as it were with their heedlessness and indifference His own watchfulness and love; and again accuses them of caring nothing for the flock, whereas He says His care for it was so intense that He despised even life, which to all is so dear. And He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. These words apply to the sheep tended by Christ: but let us now consider the state of the flocks of those others. Surely, by him who looks carefully and fairly into their condition, those others will be detected as nothing else than hirelings and false shepherds and wretches and betrayers and cowards, who have never taken any thought for the benefit of the sheep, but eagerly grasp on every side at whatever seems pleasing in any way to themselves individually. For they were hirelings, according to the Saviour's words, whose own the sheep were not. No: the sheep were Christ's, Who hired those men from the beginning, and appointed the priests to the highest honours and headships over the people of the Jews: but they, [dishonouring] so dignified [a position], and altogether neglecting the sheepfold, betrayed the sheep to the wolf, and we will briefly explain how they did it. In earlier times the numerous people of the Jews acknowledged God only for their king: to Him they paid the half-shekel, to Him they offered sacrifices and brought the observance of the Law as a sort of tribute. But there came upon them like some savage wolf a man of foreign race, imposing on them the name and the reality of slavery, and laying on them the yoke of a human sovereignty, compelling them somehow to adopt a strange and unwonted manner of life, demanding tribute, plundering the kingdom of God. For it was of course necessary for them when reduced to such distress to submit to the enactments of their conqueror. The foreigner came, overthrowing the rule which is from God, that is, the tribe ordained to minister in holy things, to whom judgment and the magistracy were committed by God; changing everything and exercising oppression; causing his own image to be struck on the coins, and practising all manner of arrogance. Against such intolerable insolence the shepherds did not show vigilance. They saw the wolf coming, and abandoned the flock, and fled, for the sheep were not their own; they did not call upon Him Who was able to help, Who delivered them out of the hands of the people of Babylon, and turned away the Assyrians, Who slew by the hand of an angel a hundred and eighty five thousand of the foreigners. And that the people of Israel were in no small degree injured and demoralised by the acceptance of the rule of the aliens, I mean under those of foreign race, thou mayest learn from the actual result. For at one time Pilate rebuked the unlawful boldness of the Jews, because they bade him crucify the Lord, and when he publicly said: Shall I crucify your King? they then actually at once threw aside their servitude under God, and burst asunder the bonds of their old allegiance, and proceeded to subject themselves as it were to a new yoke, exclaiming without more ado: We have no king but Caesar. And these things, both what the people did and what they cried out, appeared to their leaders to be right and proper; certainly therefore we must ascribe to them the authorship of all the people's misfortunes. So they are condemned, and very reasonably, as betrayers of the sheep, as wretches and cowards and most certainly 12 fond of fighting, even refusing altogether to protect and defend the sheep placed in their charge. Wherefore also God reproves them, saying: For the shepherds became brutish, and did not seek the Lord; therefore none of the flock had understanding, and they were scattered. From the events themselves therefore it is made manifest that Christ is a really Good Shepherd of sheep, but that the others are corrupters rather than good [shepherds] and are altogether to be excluded from any praise for sincerity.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

He is called not a shepherd but a hireling who feeds the Lord's sheep not out of heartfelt love but for temporal wages. Indeed, a hireling is one who holds the position of shepherd but does not seek the profit of souls; he gapes after earthly advantages, rejoices in the honor of his office, feeds on temporal gains, and delights in the reverence shown him by men. For these are the wages of the hireling: that for the very labor he performs in governance, he finds here what he seeks, and remains a stranger to the inheritance of the flock hereafter. But whether one is truly a shepherd or a hireling cannot be known with certainty if no occasion of necessity arises. In times of tranquility, the hireling often stands guard over the flock just as the true shepherd does; but when the wolf comes, it reveals with what spirit each one was standing guard over the flock. For the wolf comes upon the sheep when any unjust man and plunderer oppresses the faithful and humble. But he who appeared to be a shepherd and was not abandons the sheep and flees, because while he fears danger to himself from the wolf, he does not presume to resist his injustice. He flees not by changing his location but by withdrawing his support. He flees because he saw injustice and remained silent. He flees because he hid himself in silence.

But there is another wolf who without ceasing daily tears apart not bodies, but minds, namely the malignant spirit, who prowling around lies in wait for the sheepfolds of the faithful and seeks the deaths of souls. Concerning this wolf it is soon added: "And the wolf seizes and scatters the sheep." The wolf comes and the hireling flees, because the malignant spirit tears apart the minds of the faithful in temptation, and he who holds the place of pastor has no care of solicitude. Souls perish, and he himself rejoices in earthly advantages. The wolf seizes and scatters the sheep when he drags one person into lust, inflames another with avarice, raises another up in pride, divides another through wrath, goads this one with envy, trips up that one in deceit. The devil, as it were, scatters the flock like a wolf when he slays the faithful people through temptations. But against these things the hireling is kindled by no zeal, aroused by no fervor of love: because while he seeks only external advantages, he negligently permits the internal losses of the flock.

(Hom. in Evang. xiv.) Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord's flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station.

(Hom. in Evang. xiv.) But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shows with what spirit he stood watch over the flock.

(Hom. in Evang. xiv.) The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against this injustice. He only looks to outward comforts, and overlooks the internal suffering of his flock. The hireling fleeth, because he is an hireling, and careth not for the sheep. The only reason that the hireling fleeth, is because he is an hireling; as if to say, He cannot stand at the approach of danger, who doth not love the sheep that he is set over, but seeketh earthly gain. Such an one dares not face danger, for fear he should lose what he so much loves.

(Hom. lx. 5) He then gives the difference between the shepherd and the hireling: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth.

That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perisheth, but for that food which abideth unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Why, a shepherd like this would be kicked off the farm! The wages held for him until the time of his discharge would be kept from him as compensation! In fact, the master's losses would need to be compensated from this shepherd's savings.

But Christ, confirming these foreshadowings Himself, adds: "The bad shepherd is he who, on seeing the wolf, flees, and leaves the sheep to be torn in pieces." Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have.

He also hints at the rebels, mentioned more than once. "They," He says, "did not lay down their lives for the sheep, but abandoned their followers, for they were hirelings." But the Lord Himself did the opposite. When they seized Him, He said: "If you seek Me, then let these go their way, that the word might be fulfilled, that none of them perished" (Jn. 18:8–9, 12), and this at a time when the Jews came against Him worse than wolves against sheep. "For they came," it says, "with swords and clubs to seize Him" (Lk. 22:52). By the wolf here one can also understand the mental enemy, whom Scripture calls both a lion (1 Pet. 5:8), and a scorpion (Luke 10:19), and a serpent (Gen. 3:1; Ps. 91:13). It is said that he "snatches" the sheep when he devours someone through an evil deed; he "scatters" when by means of evil thoughts he disturbs the soul. He can rightly be called a thief as well, who "steals" through crafty thoughts, "kills" through consent to them, and "destroys" through the deed itself. Sometimes a malicious thought assails someone — this is the stealing. If the person consents to the wicked suggestion, then, one might say, the devil kills him. And when the person actually carries out the evil, then he perishes. Perhaps this is also what the words mean: "The thief comes only to steal, kill, and destroy."

Now he considers the evil shepherd, showing that he possesses characteristics contrary to those of the good shepherd. First, he mentions the marks of an evil shepherd; secondly, he shows how these marks follow one another (v 12). Concerning the first he does two things: first, he gives the marks of an evil shepherd; secondly, he mentions the danger which threatens the flock because of an evil shepherd: the wolf snatches them and scatters them.

Note that from what has been said about the good and evil shepherd, there are three differences in their traits: first in their intentions; secondly, in their solicitude; and thirdly in their affections.

First, they differ in their intentions, and this is implied by their very names. For the first is called a good shepherd, and this implies that he intends to feed the flock: "Should not shepherds feed the sheep?" (Ez 34:2). But the other one, the evil shepherd, is called a hireling, as though he were intent on his wages. Thus they differ in this: the good shepherd looks to the benefit of the flock, while the hireling seeks mainly his own advantage. This is also the difference between a king and a tyrant, as the Philosopher says, because when a king rules he intends to benefit his subjects, while a tyrant seeks his own interest. So a tyrant is like a hireling: "If it seems right to you, give me my wages" (Zech 11:12).

But may not even good shepherds seek a wage? It seems so, for "Reward those who wait for thee" (Si 36:16); "The Lord God comes…his reward is with him" (Is 40:10); "How many of my father's hired servants have bread enough and to spare!" (Lk 15:17).

I answer that wages can be taken in a general sense and in a proper sense. In a general sense, a wage is anything conferred by reason of merits. And because everlasting life, which is God - "This is true God and eternal life" (1 Jn 5:20) - is conferred by reason of merits, everlasting life is said to be a wage. And this is a wage that every good shepherd can and should seek. In the strict sense, however, a wage is different from an inheritance, and a wage is not sought after by a true child, who is entitled to the inheritance. A wage is sought after by servants and hirelings. Thus, since everlasting life is our inheritance, any one who works with an eye towards it is working as a child; but any one who aims at something different (for example, one who longs for worldly gain, or takes delight in the honor of being a prelate) is a hireling.

Secondly, they differ in their solicitude. We read of the good shepherd that the sheep are his own, not only as a trust, but also by love and solicitude: "I hold you in my heart" (Phil 1:7). On the other hand, it is said of the hireling, whose own the sheep are not, i.e., the hireling has no care for them: "My shepherds have not searched for my sheep, but the shepherds have fed themselves" (Ez 34:8).

Thirdly, they differ in their affections. For the good shepherd, who loves his flock, lays down his life for it, i.e., he exposes himself to dangers that affect his bodily life. But the evil shepherd, because he has no love for the flock, flees when he sees the wolf. Thus he says, he sees the wolf coming and leaves the sheep and flees. Here, the wolf is understood in three ways. First, for the devil as tempting: "What fellowship has a wolf with a lamb? No more has a sinner with a godly man" (Si 13:17). Secondly, it stands for the heretic who destroys: "beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves" (Matt 7:15); "I know that after my departure fierce wolves will come in among you, not sparing the flock" (Acts 20:29). Thirdly, it stands for the raging tyrant: "Her princes in the midst of her are like wolves" (Ez 22:27). Therefore, the good shepherd must guard the flock against these three wolves, so that when he sees the wolf, i.e., the devil tempting, the deceiving heretic and the raging tyrant, he can oppose him. Against those who do not, we read, "You have not gone up into the breaches, or built up a wall for the house of Israel" (Ez 13:5).

Accordingly, we read of the evil shepherd that he leaves the sheep and flees: "Woe to my worthless shepherd, who deserts the flock" (Zech 11:17). As if to say: You are not a shepherd, but only appear to be one: "Even her hired soldiers in her midst are like fatted calves; yea, they have turned and fled together, they do not stand" (Jer 46:21).

But in Matthew (10:23) we find the contrary: "When they persecute you in one town, flee to the next." Therefore, it seems to be lawful for a shepherd to flee. I reply that there are two answers to this. One is that given by Augustine in his Commentary on John. There are two kinds of flight: that of the soul and that of the body. When we read here, he leaves the sheep and flees, we can understand it to mean the flight of the soul: for when an evil shepherd fears personal danger from a wolf, he does not dare to resist his injustices but flees, not by running away, but by withdrawing his encouragement, refusing to care for his flock.

This should be the explanation when considering the first kind of wolf, the tempting devil, because it is not necessary to physically flee from the devil.

But since sometimes a shepherd does flee physically because of certain wolves, such as powerful heretics and tyrants, another answer must be given, as found in Augustine's Letter to Honoratus. As he says, it seems lawful to flee, even physically, from the wolves, not only because of the authority of our Lord, as cited above, but because of the example of certain saints, as Athanasius and others, who fled from their persecutors. For what is censured is not the flight itself, but the neglect of the flock; so, if the shepherd could flee without abandoning his flock, it would not be blameworthy. Sometimes it is the prelate himself who is the one sought, and at other times, it is the entire flock. It is obvious that if the prelate alone is sought, others can be assigned to guard the flock in his territory, and console and govern the flock in his place. So if he flees under these circumstances, he is not said to leave the sheep. In this way, it is lawful to flee in certain cases. But if the whole flock is sought, then either all the shepherds should be with the people, or some should remain while the others leave. But if all desert the flock, then these words apply, he sees the wolf coming and leaves the sheep and flees.

Here he mentions the twofold danger that threatens. One is the ravaging of the sheep; so he says, and the wolf snatches them, i.e., takes for himself what belongs to another, for the faithful are Christ's sheep. Therefore, leaders of sects and wolves snatch the sheep when they entice Christ's faithful to their own teachings: "My sheep have become food for all the wild beasts" (Ez 34:8). The other danger is that the sheep be scattered; so he says, and scatters them, insofar as some are led astray and others persevere: "My sheep were scattered over all the face of the earth, with none to search or seek for them" (Ez 34:6).

"But the hireling flees, because he is a hireling, and the sheep are not his concern," that is, because he loves the reward and not the sheep. Whence Gregory: "He who, in presiding over the sheep, does not love the sheep but seeks earthly gain, cannot stand firm in danger for the sheep." Of such is said Ezekiel 13: "You did not go up against the adversary, nor did you set yourselves as a wall for the house of Israel, to stand in battle on the day of the Lord." Gregory: "He flees, because he kept silent," because he was afraid: for fear is flight.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

Hence it is soon added: "But the hireling flees, because he is a hireling, and the sheep do not pertain to him." For the sole reason why the hireling flees is because he is a hireling. As if it were said openly: He who in presiding over the sheep does not love the sheep but seeks earthly gain cannot stand firm in danger to the sheep. For while he embraces honor, while he rejoices in temporal advantages, he trembles to oppose himself against danger, lest he lose what he loves. But because our Redeemer made known the faults of the false pastor, He again shows the form upon which we ought to be imprinted.

The Lord acts quite differently from this thief. He gives divine life, illuminates both our thoughts with good inspirations and our bodies with good deeds; He gives also something superabundant, namely that we can bring benefit to others as well through the gift of teaching, and also the Kingdom of Heaven, as if granting us some additional reward. He is truly the Good Shepherd, and not a hireling, as were the Jewish leaders, who did not care for the people but had in view only to receive payment from them. For they sought not the benefit of the people, but their own profit from the people.

Now he shows how the above-mentioned marks are related, for the third follows from the first two. Since the evil shepherd seeks his own advantage and has no love or solicitude for the flock, it follows that he is not willing to endure any inconvenience for them. Thus he says of the hireling, he flees, for this reason, because he is a hireling, that is, he seeks his own advantage, which is the first mark; and cares nothing for the sheep, i.e., he does not love them, and is not solicitous for them, which is the second mark. So we read in Job (39:16) about the evil shepherd: "She deals cruelly with her young, as if they were not hers." The opposite is true of the good shepherd, for he seeks the welfare of his flock, and not his own: "Not that I seek the gift; but I seek the fruit which increases to your credit" (Phil 4:17). Furthermore, he is concerned for his sheep, that is, he loves them and is solicitous for them: "I hold you in my heart" (Phil 1:7).

When He saith, "As the Father knoweth me, even so know I the Father," who can be ignorant of His meaning? For He knoweth the Father by Himself, and we by Him. That He hath knowledge by Himself, we know already: that we also have knowledge by Him, we have likewise learned, for this also we have learned of Him. For He Himself hath said: "No one hath seen God at any time; but the only-begotten Son, who is in the bosom of the Father, He hath declared Him." And so by Him do we also get this knowledge, to whom He hath declared Him. In another place also He saith: "No one knoweth the Son, but the Father; neither knoweth any one the Father, save the Son, and he to whomsoever the Son will reveal Him." As He then knoweth the Father by Himself, and we know the Father by Him; so into the sheepfold He entereth by Himself, and we by Him.

"I am the good shepherd." Here Christ's diligence toward the sheep is noted, which consists in the discernment and knowledge of the sheep, on account of which he calls himself the good shepherd: wherefore he says: "I am the good shepherd, and I know my sheep, and my sheep know me"; and in this is noted his diligence, according to that word of Proverbs 27: "Be diligent to know the countenance of your cattle, and consider your flocks"; 2 Timothy 2: "The Lord knows who are his." This diligence he makes manifest through a comparison; whence he adds:

You may learn, if you will, the profound wisdom of the most holy Shepherd and instructor, the Lord of the universe and the Word of the Father. He presents himself to us by way of allegory as the shepherd of the sheep, and so in this way serves also as the teacher of children. Speaking through Ezekiel to the Jewish elders, he gives them a salutary example of true care. "I will bind up the injured and will heal the sick; I will bring back the strays and pasture them on my holy mountain." These are the promises of the good Shepherd. Pasture us children like sheep, O Lord. Fill us with your own food, the food of righteousness. As our instructor, feed us on your holy mountain, the church above the clouds that touches the heavens.

Again He exults in having gained the victory and obtained the suffrages [of His hearers to the effect] that He ought to be acknowledged as ruler of the Jews, suffrages not expressed by the open testimony of any, but arising from the investigation of facts which has just been |79 undertaken. For just as after He contrasted His own works with the villainies brought about by the false-prophets, and showed the result of His doings to be better than that of their falsehood: for He says that they came, unbidden, merely to steal and to kill and to destroy, to tell lies and to say things unlawful; but that He Himself was come that the sheep might have not life merely, but also something more; beautifully and rightly He exclaimed: I am the Good Shepherd: so also here, after characterising the really good shepherd as one who is ready to die on behalf of the sheep, and willing to lay down his life for them, whereas the hireling, even the foreign ruler, is a wretch and a coward and worthy of all such names previously given him; since He knows that He Himself is going to lay down His life for the sheep, with good reason He again cries aloud: I am the Good Shepherd. For He Who in all things hath the pre-eminence must of course be superior to all, so that the Psalmist once more may appear truthful, when he says somewhere unto Him: That Thou mightest be justified in Thy words and victorious when Thou art judged.

And besides what has been said, this other matter also deserves consideration. For my own part I think that teaching intended to be of great benefit to the people of the Jews was urged upon them by the Lord, not merely by His own words, but also the utterances of the Prophets, to persuade them to a willingness to think according to right reason, and to know of a certainty that He is the Good Shepherd and the others are not so. And whence? Surely it would not be unreasonable to suppose that even if they were not persuaded by words of His, yet at any rate they would not be unwilling to yield to those of their own Prophets. He accordingly says: I am the Good Shepherd, bringing to their remembrance as it were the words spoken by the voice of Ezekiel and recalling them to the minds of the Jews. For thus speaks the Prophet concerning Christ and those whose lot it was to rule the flock of the Jews: Thus saith the Lord God: O shepherds of Israel, do shepherds feed themselves? do not shepherds feed their flocks? Behold, ye consume the milk, and clothe yourselves with the wool, and ye slay them that are fat; but ye feed not My sheep. The diseased ye have not strengthened, neither have ye refreshed the side, neither have ye bound up the broken, neither have ye turned back the strayed, neither have ye sought the lost; but ye have killed even the strong with hardships. And My sheep were scattered because there were no shepherds, and they became meat to all the beasts of the field: and My sheep were scattered on every mountain, and upon every high hill, and over the face of all the earth; and there was none who sought them or turned them back. For the one aim of the rulers of the Jews was to look only for their own gain, and to make money out of the offerings of their subjects, and to collect tributes, and to impose burdens over and above the law, but certainly not to take any account of anything which was likely to benefit or able to keep in safety the people in their charge. Wherefore again the really excellent Shepherd speaks concerning them in these words: Thus saith the Lord God: Behold, I am against the shepherds, and I will require My sheep at their hands, and. I will cause them to cease from feeding My sheep; neither shall the shepherds feed themselves any more: and I will deliver My sheep out of their mouth, and they shall no longer be unto them for meat. And again, after other words: And I will set up One Shepherd over them, and He shall feed them, even My Servant David; and He shall be their Shepherd, and I the Lord will be their God, and David shall be a Prince among them: I the Lord have spoken it. And I will make with David a covenant of peace, and I will cause the evil beasts to disappear out of the land; and they shall dwell in the wilderness and sleep in the woods. And I will set them round about My hill, and I will give you rain, even the rain of blessing, and the trees of the field shall yield their fruit, and the earth shall yield her increase. Surely in these words God very well and distinctly declares that the unholy multitude of the Pharisees shall be removed from the leadership of the Jews, and manifestly announces that after them shall be set over the rational flocks of believers He Who is of the seed of David according to the flesh, even Christ. For by Him God hath concluded a covenant of peace, namely, the Evangelic and Divine proclamation, which leads us to reconciliation with God, and wins the kingdom of heaven. Likewise also through Him comes the rain of blessing, that is, the first-fruits of the Spirit, making as it were a fruitful land of the soul in which it dwells. And since the Pharisees caused no small grief to their sheep, in no wise feeding them, but rather suffering them to be in many ways tormented, whereas Christ saved His sheep and was shown to be a giver and promoter of blessings from above, He appears to be right in this which He says of Himself: I am the Good Shepherd.

And let no one find it a stumbling-block, I pray you, that God the Father called Him Who was made Man of the seed of David a servant, although He is by Nature God and Very Son; but let it rather be understood, that He has humbled Himself, taking the form of a servant. He is therefore called by God the Father by a name suitable to His assumed form.

When Jesus says, "I know my own and my own know me, as the Father knows me and I know the Father," it is equivalent to saying, I shall enter into a close relationship with my sheep, and my sheep shall be brought into a close relationship with me, according to the manner in which the Father is intimate with me, and again I also am intimate with the Father. For God the Father knows his own Son and the fruit of his [i.e., the Father's] substance because he is truly his parent. And again, the Son knows the Father, beholding him as God in truth, since he is begotten of him. In the same way, we also, being brought into a close relationship with God the Father, are called his family and are spoken of as children, according to what he himself said: "Behold, I and the children whom God has given me." Truly, we are called the family of the Son, and in fact we are part of his family. Through our relationship to the Son, we are related to God the Father, because the Only Begotten, who is God of God, was made man, and though separate from all sin, he assumed our human nature.

"I am the good Shepherd." And He adds: "And I know my sheep," that is, I love them, "and my sheep know me." As if He were saying openly: Those who love follow in obedience. For he who does not love the truth has not yet come to know it at all.

Since, therefore, you have heard, most beloved brethren, our peril, consider in the Lord's words also your own peril. See whether you are his sheep, see whether you know him, see whether you know the light of truth. But I say "know" not through faith, but through love. I say "know" not from belief, but from action. For the same John the Evangelist who speaks these things testifies, saying: "He who says that he knows God, and does not keep his commandments, is a liar."

(Hom. in Evang. xiv.) As if He said, I love My sheep, and they love and follow Me. For he who loves not the truth, is as yet very far from knowing it.

From both Christ distinguisheth Himself; from those who came to spoil, by saying, "I am come that they might have life, and that they might have more abundantly"; and from those who cared not for the sheep being carried away by wolves, by never deserting them, but even laying down His life for them, that the sheep might not perish. For when they desired to kill Him, He neither altered His teaching, nor betrayed those who believed on Him, but stood firm, and chose to die. Wherefore He continually said, "I am the good Shepherd." Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life (He proveth) that He giveth life immortal. As Paul also saith, "If when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved." (Rom. v. 10.) And again in another place, "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom. viii. 32.)

Then because He said above "And the sheep hear his voice, and follow him," lest any should say, "What then is this to those who believe not?" hear what He addeth "And I know My sheep, and am known of Mine." As Paul declared when he said, "God hath not rejected His people whom He foreknew"; and Moses, "The Lord knew those that were His"; "those," He saith, "I mean, whom He foreknew." Then that thou mayest not deem the measure of knowledge to be equal, hear how He setteth the matter right by adding, "I know My sheep, and am known of Mine." But the knowledge is not equal. "Where is it equal?" In the case of the Father and Me, for there, "As the Father knoweth Me, even so know I the Father." Had He not wished to prove this, why should He have added that expression? Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, "As the Father knoweth Me, even so know I the Father." "I know Him as exactly as He knoweth Me." Wherefore He said, "No man knoweth the Son save the Father, nor the Father save the Son", speaking of a distinct kind of knowledge, and such as no other can possess.

And from this you can learn the difference between a shepherd and a hireling. The hireling does not know the sheep, which comes from the fact that he does not watch over them constantly. For if he constantly watched, he would know them. But the shepherd, such as the Lord is, knows His own sheep, and therefore cares for them, and they in turn know Him, because they benefit from His watchfulness and by habit recognize their Protector. Look. First He knows us, and then we know Him. And it is not possible to know God otherwise than by being known by Him (1 Cor. 13:12). For He first made Himself one with us through the flesh, becoming Man, and then we were made one with Him, receiving the gift of deification. Wishing to show that those who did not believe are unworthy of being known by God and are not His sheep, He said: "I know My own, and My own know Me," as it is written: "The Lord knows those who are His" (2 Tim. 2:19).

Hence the difference of the hireling and the Shepherd. The hireling does not know his sheep, because he sees them so little. The Shepherd knows His sheep, because He is so attractive to them.

For the deceivers did not expose their lives for the sheep, but, like hirelings, deserted their followers. Our Lord, on the other hand, protected His disciples: Let these go their way. (infr. 18:8)

Here our Lord proves his explanation. First, he restates what he intends to prove; secondly, he gives the proof, I know my own (v 14b); and thirdly, he amplifies on it (v 17).

He says, I am the good shepherd, which has been explained above: "As a shepherd seeks out his flock…so will I seek out my sheep" (Ez 34:12).

Then he says, I know my own, he proves what he says. Now he says two things about himself, that he is a shepherd, and that he is good. First, he proves that he is a shepherd; secondly, that he is a good shepherd.

He proves he is a shepherd by the two signs of a shepherd already mentioned. The first of these is that he calls his own sheep by name. Concerning this he says, I know my own: "The Lord knows those who are his" (2 Tim 2:19). I know, I say, not just with mere knowledge only, but with a knowledge joined with approval and love: "To him who loves us and has freed us from our sins" (Rev 1:5). The second sign is that the sheep hear his voice and know him. And concerning this he says, and my own know me. My own, I say, by predestination, by vocation and by grace. This is like saying: They love me and obey me. Thus, we must understand that they have a loving knowledge about which we read: "They shall all know me, from the least of them to the greatest" (Jer 31:34).

Now concerning their blasphemous assertion who say that the Son does not perfectly know the Father, we need not wonder: for having once purposed in their mind to wage war against Christ, they impugn also these words of His, "As the Father knoweth Me, even so know I the Father." Wherefore, if the Father only in part knoweth the Son, then it is evident that the Son doth not perfectly know the Father. But if it be wicked thus to speak, and if the Father perfectly knows the Son, it is plain that, even as the Father knoweth His own Word, so also the Word knoweth His own Father, of whom He is the Word.

"As the Father knows me, and I know the Father," so, supply, I know my own, and my own know me. Chrysostom: "'As' is a mark of similitude, not of equality," just as below in chapter 17 the Son, praying to the Father for his disciples, says, "that they may be one, as we also are." This diligence he also makes manifest through its effect: whence he says: "And I lay down my life for my sheep." So the Apostle, 1 Corinthians 15: "I die daily for your glory, brethren"; and the Lord himself, Jeremiah 12: "I have given my beloved soul into the hands of the wicked."

And I know Mine own, and Mine own know Me, even as the Father knoweth Me, and I know the Father.

Without sufficient thought any one might say that by these words the Lord wished to signify nothing more than this:----that He would be well-known to His own people, and would freely bestow knowledge concerning Himself upon those who believe on Him; and also that He would recognize His own people, manifestly implying that the recognition would not be without profit to those whose lot it might be to experience it. For what shall we say is better than being known by God? But since what is here expressed somehow claims for itself a keener scrutiny, especially because He added: As the Father knoweth Me and I know the Father; come and let us proceed towards such an understanding of the words before us. For I do not think that any living being who has a sound mind will say that he has power to be able to attain to such knowledge concerning Christ as that which we may suppose God the Father has concerning Him. For the Father alone knows His own Offspring, and is known by His own Offspring alone. For no one knoweth the Son, save the Father; nor again doth any know what the Father is, save the Son, according to the saying of the Saviour Himself. For that the Father is God and the Son likewise is Very God, we both know and have believed: but what their ineffable Nature is in its Essence is utterly incomprehensible to us and to all other rational creatures. How then shall we know the Son in like measure as the Father doth? For we must consider in what sense He declares that He will recognize us and be recognized by us, as He knoweth the Father and the Father Him.

Therefore we must also investigate what meaning we shall consistently attach to the words so as not to be out of harmony with the context; this we must seek for. For my part, I will not conceal that which comes into my mind; nevertheless let it be accepted [only] by such as are willing. For I think that in these words He means by "knowledge" not simply "acquaintance," but rather employs this word to signify "friendly relationship," either by kinship and nature, or as it were in the participation of grace and honour. In this way it is customary for the children of the Greeks to say they "know" not only those who are of more distant family relationship, but also, even their actual brothers. And that the Divine Scripture too speaks of friendly relationship as knowledge, we shall perceive from what follows. For Christ somewhere says concerning those who were not at all in friendly relationship with Him: Many will say to Me in that day, namely, in the Day of judgment, Lord, Lord, did we not by Thy Name do many mighty works, and cast out devils? Then will I profess unto them, Verily, I say unto you, I never knew you. Again if "knowledge" means simply "acquaintance," how can He Who has all things naked and laid open before His eyes, as it is written. Who even knows all things before they be,----how can He be without knowledge of any living beings? It is therefore quite unintelligible, or rather it is positively impious, to suspect that the Lord is without knowledge of any; and we will rather think that He means to speak of them as brought into no friendly relationship or communion with Him. As though He says: "I do not know you to have been lovers of virtue, or to have honoured My word, or to have joined yourselves unto Me by good works." Conformably with this thou wilt also understand what is spoken with regard to the all-wise Moses, when God says to him: I know thee above all [other men], and thou hast found grace in My sight; which signifies: "Thou, more than any other man, hast been brought into friendly relationship with Me, and hast obtained much grace." And when we say this, we do not take away the signification of "acquaintance" from the word "knowledge," but simply attach a more suitable meaning in harmony with our ideas on the subject. Accordingly, when He says: I know Mine, and am known by Mine, even as the Father knoweth Me, and I know the Father; it is equivalent to saying: "I shall enter into friendly relationship with My sheep, and My sheep shall be brought into friendly relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father." For just as God the Father knows His own Son and the Fruit of His Substance, by reason of being really His Parent; and again, the Son knows the Father, holding Him as God in truth, inasmuch as He is Begotten of Him: in the same way, we also, being brought into friendly relationship with Him, are called His kindred and are spoken of as children, according to that which was said by Him: Behold, I and the children whom God hath given Me. And we both are and are called the kindred in truth of the Son, and through Him of the Father; because the Only-Begotten, being God of God, was made Man, assuming the same nature as ours, although separate from all sin. Else how are we the offspring of God, and in what way partakers of the Divine Nature? For not in the mere will of Christ to receive us into friendly relationship have we our full measure of boasting, but the power of the thing itself is realised as true by all of us. For the Word of God is a Divine Nature even when in the flesh, and we are His kindred, notwithstanding that He is by Nature God, because of His taking the same flesh as ours. Therefore the manner of the friendly relationship is similar. For as He is closely related to the Father, and through the sameness of their Nature the Father is closely related to Him; so also are we to Him and He to us, in so far as He was made Man. And through Him as through a Mediator are we joined with the Father. For Christ is a sort of link connecting the Supreme Godhead with manhood, being both in the same Person, and as it were combining in Himself these natures which are so different: and on the one hand, as He is by Nature God, He is joined with God the Father; whereas on the other hand, as He is in truth a Man, He is joined with men.

But perhaps some one will say, "Dost thou not see, O fellow, to what a perilous hazard thy argument is leading thee? For if in so far as He became Man we shall think that He knows His own, that is, comes into friendly relationship with His sheep; who remains outside the fold? For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word 'Mine?' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have?"

We say in reply, that the manner of the friendly relationship is common to all, both to those who have known Him and to those who have not known Him; for He became Man, not showing favour to some and not to others, out of partiality, but pitying our fallen nature in its entirety. Yet the manner of the friendly relationship will avail nothing for those who are insolent through unbelief, but rather will be allotted as a distinguishing reward to those who love Him. For just as the doctrine of the resurrection extends to all men, through the Resurrection of the Saviour, Who causes to rise with Himself the nature of man in its entirety, yet it will profit nothing those who love sin, (for they will go down into Hades, receiving restoration to life only that they may be punished as they deserve); nevertheless it will be of great profit to those who have practised the more excellent way of life, (for they will receive the resurrection to the participation of the good things which pass understanding): in just the same way I think the doctrine of the friendly relationship applies to all men, both bad and good, yet is not the same thing to all; but while to those who believe on Him it is the means of true kinship and of the blessings consequent upon that, to those who are not such it is an aggravation of their ingratitude and un-holiness. Such is our opinion on this subject, but let any one who can do so think out the more perfect meaning.

Now however we must notice at the same time how true and carefully accurate the language is, for Christ is not found to treat subjects in inconsistent and varying ways, but to put every separate thing in its own and most suitable place. For He did not say: "Mine know Me and I know Mine," but He introduces in the first place Himself as knowing His own sheep, then afterwards He says that He shall be known by them. And if knowledge be taken in the sense of acquaintance, as we were saying at the beginning it might be, thou wilt understand something like this: "We did not first know Him, but He first knew us." For instance, Paul when writing to some of the Gentiles says something of this sort, as follows:----Wherefore remember, ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. For out of His unbounded kindness Christ introduced Himself to the Gentiles, and knew them before that He was known by them. And if knowledge be understood as friendship and relationship, again we say likewise: "It was not we who began this state of things, but the Only-Begotten Son of God." For we did not lay hold of the Godhead which is above our nature, but He Who is in His Nature God took hold of the seed of Abraham, as Paul says, and became Man, so that being made like unto His brethren in all things, except sin, He might receive into friendly relationship him who of himself had not this privilege, that is, man. Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him.

And I lay down My life for the sheep.

Thus He was prepared on behalf of those who were now His friends and relations to afford protection in every way, and He promises even willingly to incur peril, giving a proof in fact by taking this upon Himself that He really is the Good Shepherd. For some, abandoning the sheep to the wolves, were well designated on that account as wretches and hirelings; but since He knew that He must strive on their behalf so vigorously as not even to shrink from death, He might with good reason be deemed a Good Shepherd. And by saying: I lay down My life for the sheep, because I am the Good Shepherd, He covertly rebukes the Pharisees, and gives them perhaps to understand that one day they would act thus franticly, and reach such a pitch of madness against Him, as to compass the death of One Who by no means deserved this, but rather was worthy of all praise and admiration, both because of the deeds which He wrought and on account of His excellent skill in the duties of a shepherd.

Nevertheless we must remark that Christ did not unwillingly endure death on our behalf and for our sakes, but is seen to go towards it voluntarily, although very easily able to escape the suffering, if He willed not to suffer. Therefore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness.

Christ did not endure death against his will on our behalf and for our sakes. Rather, we see him go toward it voluntarily, although he could easily escape the suffering if he did not want to suffer. Therefore, in his willingness even to suffer for us, we shall see the excellent quality of his love toward us and the immensity of his kindness.

Hence in this passage the Lord immediately adds: "As the Father knows me, and I know the Father, and I lay down my life for my sheep." As if he were openly saying: In this it is established that I both know the Father and am known by the Father, because I lay down my life for my sheep; that is, by that charity with which I die for the sheep, I show how much I love the Father.

(Hom. in Evang. xiv.) And I lay down My life for My sheep. As if to say, This is why I know My Father, and am known by the Father, because I lay down My life for My sheep; i. e. by My love for My sheep, I show how much I love My Father.

Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life He proveth that He giveth life immortal.

"I lay down My life." This He saith continually, to show that He is no deceiver. So also the Apostle, when he desired to show that he was a genuine teacher, and was arguing against the false apostles, established his authority by his dangers and deaths, saying, "In stripes above measure, in deaths oft." For to say, "I am light," and "I am life," seemed to the foolish to be a matter of pride; but to say, "I am willing to die," admitted not any malice or envy. Wherefore they do not say to Him, "Thou bearest witness of thyself, thy witness is not true," for the speech manifested very tender care for them, if indeed He was willing to give Himself for those who would have stoned Him.

(Hom. lx. 1) Then that thou mayest not attribute to the Shepherd and the sheep the same measure of knowledge, He adds, As the Father knoweth Me, even so know I the Father: i. e. I know Him as certainly as He knoweth Me. This then is a case of like knowledge, the other is not; as He saith, No man knoweth who the Son is, but the Father. (Luke 10:23)

(Hom. lx. 1) He gives it too as a proof of His authority. In the same way the Apostle maintains his own commission in opposition to the false Apostles, by enumerating his dangers and sufferings.

The force of love makes a person brave because genuine love counts nothing as hard, or bitter, or serious or deadly. What sword, what wounds, what penalty, what deaths can avail to overcome perfect love? Love is an impenetrable breastplate. It wards off missiles, sheds the blows of swords, taunts dangers, laughs at death. If love is present, it conquers everything.But is that death of the shepherd advantageous to the sheep? Let us investigate. It leaves them abandoned, exposes them defenseless to the wolves, hands over the beloved flock to the gnawing jaws of beasts, gives them over to plunder and exposes them to death. All this is proved by the death of the Shepherd, Christ. From the time when he laid down his life for his sheep and permitted himself to be slain through the fury of the Jews, his sheep have been suffering invasions from the piratical Gentiles. Like prisoners to be slain in jails, they are shut up in the caves of robbers. They are torn unceasingly by persecutors who are like raging wolves. They are snapped at by heretics who are like mad dogs with savage teeth.… In the light of all this, does the Shepherd prove his love for you by his death? Is he proving his love because, when he sees danger threatening his sheep, when he cannot defend his flock, he prefers to die before he sees any evil done to the sheep? But what are we to do, since the Life himself could not die unless he had decided to? Who could have taken life away from the Giver of life if he were unwilling?… Therefore, he willed to die—he who permitted himself to be slain although he was unable to die. And so, let us investigate the strength and the reason of this love, the cause of this death and the utility of this passion. Clearly, there is an established strength, a true reason, a lucid cause, a patent utility in all this blood. For unique power sprang forth from the one death of the Shepherd. For the sake of his sheep the Shepherd met the death that was threatening them. He did this that, by a new arrangement, he might, although captured himself, capture the devil, the author of death; that, although slain himself, he might punish; that, by dying for his sheep, he might open the way for them to conquer death.

Therefore, by giving a pattern like this, the Shepherd went before his sheep; he did not run away from them. He did not surrender the sheep to the wolves, but he consigned the wolves to the sheep. For he enabled his sheep to pick out their robbers in such a way that the sheep, although slain, should live; although mangled, should rise again and, colored by their own blood, should gleam in royal purple and shine with snow-white fleece.In this way, when the good Shepherd laid down his life for his sheep, he did not lose it. In this way he held his sheep; he did not abandon them. Indeed, he did not forsake them but invited them. He called and led them through fields full of death and a road of death to life-giving pastures.

In a later passage He declares that He is known by the Father, and the Father by Him; adding that He was so wholly loved by the Father, that He was laying down His life, because He had received this commandment from the Father.

There is a different way of knowing. You see, I made them my own, for they are my own possession, … and they recognize me as the master. But then he also said, "Just as the Father knows me, I, also, know the Father," as if to say, I know the sameness of the nature and of the substance of the Father, being consubstantial with him, and he also knows mine. Nevertheless, I am not like the earlier teachers or like those who are teachers now, which is why I choose the danger on behalf of the sheep.

Lest anyone think that He was learning as a man, He added: "As the Father knows Me, and I know the Father," that is — I know Him as truly as I know Myself. He frequently repeats "I lay down My life for the sheep" in order to show that He is not a deceiver. For the expressions "I am the Light, I am the Life" seemed arrogant to the foolish. But the words "I wish to die" contain no self-boasting, but on the contrary express great care, since He wishes to give Himself up for the people who were casting stones at Him.

He shows that he is a good shepherd by mentioning that he has the office of a good shepherd, which is to lay down his life for his sheep. First, he shows the reason for this; secondly, he gives a sign of it; and thirdly, he shows the fruit of his sign.

The reason for this sign, that is, of his laying down his life for his sheep, is the knowledge he has of the Father. Concerning this he says, as the Father knows me and I know the Father, and I lay down my life for the sheep. This statement can be explained in two ways. In one way, so that "as" indicates just a similarity in knowledge; and taken this way, such knowledge can be given to a creature: "I shall know even as I am known" (1 Cor 13:12), i.e., as I am known without obscurity, so I will know without obscurity. In another way, the "as" implies an equality of knowledge. And then to know the Father as he is known by him is proper to the Son alone, because only the Son knows the Father comprehensively, just as the Father knows the Son comprehensively: "No one knows the Son except the Father, and no one knows the Father except the Son" (Matt 11:27), that is, with a comprehensive knowledge. Our Lord says this because in knowing the Father, he knows the will of the Father that the Son should die for the salvation of the human race. He is also saying here that he is the mediator between God and man. For as he is related to the sheep as known by them and as knowing them, so also he is related to the Father, because as the Father knows him, so he knows the Father.

Then when he says, and I lay down my life for the sheep, he gives the sign: "By this we know love, that he laid down his life for us" (1 Jn 3:16). But since there are three substances in Christ, namely the substance of the Word, of the soul, and of the body, one might ask who is speaking when he says, I lay down my life. If you say that the Word is speaking here, it is not true, because the Word never laid down his soul, since He was never separated from his soul. If you say that the soul is speaking, this too seems impossible, because nothing is separated from itself. And if you say that Christ says this referring to his body, it does not seem to be so, because his body does not have the power to take up its soul. Therefore, one must say that when Christ died, his soul was separated from his flesh, otherwise Christ would not have been truly dead. But in Christ, his divinity was never separated from his soul or his flesh; but was united to his soul, as it descended to the lower world, and to his body, as it lay in the tomb. And therefore, his body, by the power of his divinity, laid down his soul by the power of his divinity, and took it up again.

So listen to this unity being even more urgently drawn to your attention: "I have other sheep," he says, "who are not of this fold." He was talking, you see, to the first sheepfold of the race of Israel according to the flesh. But there were others, of the race of the same Israel according to faith, and they were still outside, they were of the Gentiles, predestined but not yet gathered in. He knew those whom he had predestined. He knew those whom he had come to redeem by shedding his blood. He was able to see them, while they could not yet see him. He knew them, though they did not yet believe in him. "I have," he said, "other sheep that are not of this fold," because they are not of the race of Israel according to the flesh. But all the same, they will not be outside this sheepfold, because "I must bring them along too, so that there may be one flock and one shepherd."

Let them all be in the one Shepherd and speak with the one voice of the Shepherd, which the sheep may hear and follow their shepherd, not this or that shepherd, but the one Shepherd. And in him let them all speak with one voice, not with conflicting voices.

But of the one sheepfold and of the one Shepherd, you are now indeed being constantly reminded; for we have commended much the one sheepfold, preaching unity, that all the sheep should enter by Christ, and none of them should follow Donatus. Nevertheless, for what particular reason this was said by the Lord, is sufficiently apparent. For He was speaking among the Jews, and had been specially sent to the Jews, not for the sake of that class who were bound up in their inhuman hatred and persistently abiding in darkness, but for the sake of some in the nation whom He calls His sheep: of whom He saith, "I am not sent but to the lost sheep of the house of Israel."

But perhaps some one thinks that, as He Himself came not to us, but sent, we have not heard His own voice, but only the voice of those whom He sent. Far from it: let such a thought be banished from your hearts; for He Himself was in those whom He sent. Listen to Paul himself whom He sent; for Paul was specially sent as an apostle to the Gentiles; and it is Paul who, terrifying them not with himself but with Him saith, "Do ye wish to receive a proof of Him who speaketh in me, that is, of Christ?" Listen also to the Lord Himself. "And other sheep I have," that is, among the Gentiles, "which are not of this fold," that is, of the people of Israel: "them also must I bring." Therefore, even when it is by the instrumentality of His servants, it is He and not another that bringeth them. Listen further: "They shall hear my voice." See here also, it is He Himself who speaks by His servants, and it is His voice that is heard in those whom He sends. "That there may be one fold, and one shepherd." Of these two flocks, as of two walls, is the corner-stone formed. And thus is He both door and the corner-stone: all by way of comparison, none of them literally.

(de Verb. Dom. s. 1) The sheep hitherto spoken of are those of the stock of Israel according to the flesh. But there were others of the stock of Israel, according to faith, Gentiles, who were as yet out of the fold; predestinated, but not yet gathered together. They are not of this fold, because they are not of the race of Israel, but they will be of this fold: Them also I must bring.

(Tr. xlvii. 4) What does He mean then when He says, I am not sent but unto the lost sheep of the house of Israel? Only, that whereas He manifested Himself personally to the Jews, He did not go Himself to the Gentiles, but sent others.

"And other sheep I have." Here Christ's providence toward the sheep is noted, which consists in the gathering together of his sheep, just as a shepherd gathers the sheep into one, lest they suffer attack.

Therefore he says: "And other sheep I have, that are not of this fold," namely the faithful predestined from among the Gentiles: "and them I must bring," as those who are straying: whence First Peter chapter two: "You were as sheep going astray, but are now converted to the shepherd and bishop of your souls." "And they shall hear my voice, and there shall be one fold and one shepherd," on account of the union of the Church from Jews and Gentiles: whence Ephesians chapter two: "He is our peace, who has made both one," namely Gentiles and Jews into one fold. And he himself is the one shepherd; Ezekiel chapter thirty-four: "I will raise up over them one shepherd, who shall feed them, my servant David."

It is asked concerning what he says: "I have other sheep which are not of this fold": because no sheep is a sheep when it is outside the Church, none is innocent.

Likewise, how does he say: "It is necessary for me to bring them?" Because Matthew fifteen: "I was not sent except to the lost sheep of the house of Israel": therefore he ought not to have brought them.

It must be said that he calls those sheep from the Gentiles, not yet called according to present justice, his own, because they were chosen according to eternal predestination. He brought them by the merit of his passion and by the word of preaching, not his own, but of the Apostles, because he himself in his own person had come specially and principally to preach to the Israelite people, to whom he had been promised and by whom he was to be killed.

And according to this, that passage of Matthew fifteen is to be understood: "I was not sent," etc.

It takes all sorts to make a world; or a church. This may be even truer of a church. If grace perfects nature it must expand all our natures into the full richness of the diversity which God intended when He made them, and heaven will display far more variety than hell. "One fold" doesn't mean "one pool". Cultivated roses and daffodils are no more alike than wild roses and daffodils.

He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children-the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." The Word, then, who leads the children to salvation, is appropriately called the Instructor (Paedagogue).

"And other sheep there are also," saith the Lord, "which are not of this fold"-deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee," we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.

Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment." And again, he says, "Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, "Thy father, and thy mother, and thy brethren, and all the house of thy father, thou shalt gather unto thee into thine house; and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head? " Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, "In one house shall ye eat it; ye shall not send its flesh abroad from the house." The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, "God, who maketh men to dwell with one mind in a house." in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity.

In divers manners He rattles His blows around the lawless Pharisees; for that they would almost immediately be thrust out from the charge of the sheep and that in their stead He Himself would govern and lead them, He intimates by many sayings. And He throws out hints that, having joined the flocks of the Gentiles to the better disposed of Israel, He will rule not merely the flock of the Jews, but will at once extend the light of His own glory over the whole earth, and call the nations in every quarter to the knowledge of God; not suffering Himself to be known in Judaea only, as was the case in early times, but rather in every country under heaven giving the information which leads to the enjoyment of the true knowledge of God. And that Christ was appointed to be a Guide of the Gentiles unto piety, any one may learn, and very easily; for the inspired Scripture is full of testimonies to this, and perhaps it would not be wrong to pass it over altogether, leaving it to the more studious to seek out such passages; but nevertheless I will adduce two or three sentences from the Prophets concerning this, before I pass on to what follows, Well then, God the Father somewhere says with regard to Christ: Behold, I have given Him for a witness to the Gentiles, a leader and commander to the Gentiles. For Christ bore witness to the Gentiles, giving them instruction unto salvation, and frankly telling them the things whereby they must be saved. And the Divine Psalmist, as if calling those in all quarters into one joyous company, and bidding all under the sun to gather themselves together to a heavenly feast says: O clap your hands, all ye Gentiles; shout unto God with the voice of exultation. But if it may seem good to any one to inquire into the cause of such a glorious and noble act of praise, he will find it clearly expressed: For God is the king of all the earth: sing ye praises with understanding: God reigneth over all the Gentiles. And somewhere also he has introduced the Lord Himself announcing in His own words the Evangelic Proclamation to all the Gentiles together; for in the eight and fortieth Psalm He says: Sear this, all ye Gentiles; give ear, all ye inhabitants of the world, both the low-born and the nobles, rich and poor together. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding. For how shall any one mention any thing wiser than the Gospel precepts, or what shall we find so full of hidden understanding as the instruction which comes through Christ? Therefore, for our explanation must revert to what we began with, He clearly foretells that the multitude of the Gentiles shall be united into one flock with the obedient of Israel. But "For what reason," some one who is more keenly searching into the signification of this passage may say, "does the Saviour, when addressing the rulers of the Jews, and speaking to men whose hearts burned with hatred and envy, reveal mysteries? For tell me why such men should be informed that He would rule the Gentiles, and that He would gather into His own folds the sheep from beyond the limits of Judaea? "What then shall we say to this, and how shall we explain it? Not as to friends does He impart mysteries [to these men], but neither does He deem the explanation of these matters useless to them: on the other hand, He thus speaks because He knew it would profit them as much as anything He could do; for this was His object, although the mind of His hearers, being quite obstinate and not yielding to obedience, remained inflexible. And because He was aware that they knew the writings of Moses and the announcements of the Holy Prophets, and in the Prophets the statements are frequent and abundant that Christ was to |89 convert the Gentiles also to the knowledge of God: on this account He set this matter before them as a most manifest sign that He was clearly the One fore-announced. He publicly declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold.

But because he had come to redeem not only Judea but also the Gentiles, he adds: "And I have other sheep which are not of this fold, and those I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." The Lord was looking upon our redemption, we who come from the Gentile people, when he said he would bring other sheep also. This you see happening daily, brethren; this you see accomplished today with the reconciled Gentiles. For he makes one fold, as it were, from two flocks, because he unites the Jewish and Gentile peoples in his faith, as Paul attests, who says: "He is our peace, who has made both one." For while he chooses the simple from both nations for eternal life, he leads his sheep to their proper fold.

Let us seek, therefore, dearly beloved brethren, these pastures, in which we may rejoice with the solemnity of so many fellow citizens. Let the very festivity of those who rejoice invite us. Surely if the people were celebrating a market somewhere, if they were gathering at the dedication of some church with a proclaimed solemnity, we would all hasten to be found there together, and each one would be eager to be present, and would consider himself afflicted with grave loss if he did not witness the solemnity of common joy. Behold, in the heavens the joy of the elect citizens is celebrated, all rejoice together over one another in their assembly, and yet we, lukewarm in our love of eternity, burn with no desire, we do not seek to be present at so great a solemnity, we are deprived of joys, and yet we are happy. Let us therefore kindle our spirit, brethren, let faith grow warm again in what it has believed, let our desires burn toward heavenly things, and thus to love is already to go. Let no adversity call us back from the joy of the inner solemnity, because even if someone desires to go to an intended place, no roughness of the road changes his desire. Let no flattering prosperity seduce us, because he is a foolish traveler who, seeing pleasant meadows along the way, forgets to go where he was heading. Therefore let the soul yearn with all desire for the heavenly homeland, let it seek nothing in this world, which it knows it will soon leave behind, so that if we are truly sheep of the heavenly Shepherd, because we are not fixed on the delight of the way, we may be satisfied with eternal pastures upon arrival.

(Hom. xiv.) But as He came to redeem not only the Jews, but the Gentiles, He adds, And other sheep I have, which are not of this fold.

(Hom. Evang. xiv.) Of two flocks He maketh one fold, uniting the Jews and Gentiles in His faith.

Observe again, the word "must," here used, doth not express necessity, but is declaratory of something which will certainly come to pass. As though He had said, "Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more." And be not confounded when you hear Him say, "which are not of this fold", for the difference relateth to the Law only, as also Paul saith, "Neither circumcision availeth anything, nor uncircumcision." "Them also must I bring." He showeth that both these and those were scattered and mixed, and without shepherds, because the good Shepherd had not yet come. Then He proclaimeth beforehand their future union, that, "They shall be one fold." Which same thing also Paul declared, saying, "For to make in Himself of twain one new man." (Eph. ii. 15.)

Remember in Thy good mercy the Holy and only Catholic and Apostolic Church throughout the whole world, and all Thy people, and all the sheep of this fold.

This sentence alludes to those among the Gentiles who will believe, because many among the Gentiles as well as many among the Jews are destined to gather together into a single church and to acknowledge one shepherd and one lord, who is Christ. This has indeed actually happened. But at that time the miracles confirmed the words; now the fulfillment of the words confirms the miracles accomplished then even though this did not appear at that time.

This speaks of the Gentiles. They are not of that fold which is under the law. For the Gentiles are not fenced in by the law. For both these are in the dispersion, and those have no shepherds. And the prudent and most capable of faith among the Jews were without shepherds; consequently, all the more so the Gentiles. I "must" gather both the Gentiles and the Jews. The word "must" here does not signify compulsion, but rather that which will inevitably follow. "In Christ Jesus there is neither Jew nor Gentile" (Gal. 3:28), and no distinction whatsoever. For all share one form, one seal of baptism, one Shepherd, the Word of God and God. Let the Manichaeans be ashamed, who reject the Old Testament, and let them hear that there is one flock and one Shepherd; for one and the same God is the God of the Old and the New Testament.

For there is one sign of baptism for all, and one Shepherd, even the Word of God. Let the Manichean mark; there is but one fold and one Shepherd set forth both in the Old and New Testaments.

Then when he says, and I have other sheep, he sets down the fruit of Christ's death, which is the salvation not only of the Jews but of the Gentiles as well. For since he had said, "I lay down my life for the sheep," the Jews, who regarded themselves as God's sheep - "We thy people, the flock of thy pasture" (Ps 79:13) - could have said that he laid down his life for them alone. But our Lord adds that it is not only for them, but for others too: "He prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad" (11:51).

In regard to this fruit our Lord does three things. First, he mentions the predestination of the Gentiles; secondly, their vocation through grace; and thirdly their justification.

As to the first he says, and I have other sheep, that is, the Gentiles, that are not of this fold, i.e., of the family of the flesh of Israel, which was in a way a flock: "I will surely gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed in a fold, so the Jews were kept enclosed within the precepts of the Law, as we read in Galatians (c 3). These other sheep, I say, that is, the Gentiles, I have from my Father through an eternal predestination: "Ask of me, and I will make the nations your heritage" (Ps 2:8); "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).

As to the second he says, I must bring them also, i.e., according to the plans of divine predestination it is time to call them to grace.

This seems to conflict with what our Lord says in Matthew (15:24): "I was sent only to the lost sheep of the house of Israel." I answer that Jesus was sent only to the sheep of the house of Israel in the sense of preaching to them personally, as we read in Romans (15:8): "Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs." It was through the apostles that he brought in the Gentiles: "From them I will send survivors to the nations" (Is 66:19).

In regard to the third he says, and they will heed my voice. Here he mentions three things necessary for righteousness in the Christian religion. The first is obedience to the commandments of God. Concerning this he says, and they will heed my voice, i.e., they will observe my commandments: "Teaching them to observe all that I have commanded you" (Matt 28:20); "People whom I had not known," i.e., whom I did not approve, served me. As soon as they heard of me they obeyed me" (Ps 18:43).

The second is the unity of charity, and concerning this he says, so there shall be one flock, i.e., one Church of the faithful from the two peoples, the Jews and the Gentiles: "One faith" (Eph 4:5); "For he is our peace, who has made us both one" (Eph 2:14).

The third is the unity of faith, and in regard to this he says, one shepherd: "They shall all have one shepherd," that is, the Jews and the Gentiles (Ez 37:24).