Sunday after Elevation

How hard and painful does this appear! The Lord has required that "whoever will come after him must deny himself." But what he commands is neither hard nor painful when he himself helps us in such a way so that the very thing he requires may be accomplished.… For whatever seems hard in what is enjoined, love makes easy.

Turn, rather, to these teachings, my very dear friend: take up your cross and follow the Lord. For, when I noticed that you were being slowed down in your divine purpose by your preoccupation with domestic cares, I felt that you were being carried and dragged along by your cross rather than that you were carrying it. What else does the cross mean than the mortality of this flesh? This is our very own cross which the Lord commands us to carry that we may be as well armed as possible in following him. We suffer momentarily until death is swallowed up in victory. Then this cross itself will be crucified. The cross will be nailed to the fear of God. We would hardly be able to carry it now if it forever resisted us with free and unfettered limbs. There is no other way for you to follow the Lord except by carrying it, for how can you follow him if you are not his?

And having called the crowd with his disciples, he said to them, "If anyone wishes to follow me, let him deny himself, etc." After showing his disciples the mystery of his passion and resurrection, he urges them together with the crowd to follow the example of his passion. And to all who suffer tribulation for his sake, he promises future salvation of their souls, but not to all, rather to the more perfect: how much he was to suffer, and that he would rise from the dead, he revealed. Here he established the form of teaching for the ministers of the word, so that, considering the capacity of their listeners, they might remember to instruct each one according to their ability, and not entrust deeper mysteries than they can comprehend to weak listeners. "If anyone wishes" (he says) "to follow me, let him deny himself." Now we deny ourselves when we avoid what we were through our former way of life and strive for that to which we are called through renewal. Let us consider how Paul had denied himself, who said, "And the life I now live, I live not by my own power" (Galatians 2). For that fierce persecutor had died and the pious preacher had begun to live. For if it were he, he would certainly not be pious. But let him who denies living by his own power, say whence it comes that he proclaims sacred words through the teaching of truth. Immediately he adds, "But Christ lives in me" (Ibid.). As if to say openly: Indeed, I am dead to myself, for I do not live carnally; yet I am not essentially dead, for I live spiritually in Christ. Let, therefore, Truth say, let it say, "If anyone wishes to follow me, let him deny himself." For unless someone withdraws from himself, he does not approach the one who is above him. Nor can he grasp what is beyond himself if he does not know how to mortify what is within him. But now, he who denies himself from vices must seek virtues in which he may grow. For when it is said, "If anyone wishes to follow me, let him deny himself," it immediately adds:

And let him take up his cross and follow me. For indeed, the cross is taken up in two ways: either through the affliction of the body by abstinence, or through the affliction of the soul by compassion for one's neighbor. Let us consider how Paul bore his cross in both ways, who said: "I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified" (I Cor. IX). Behold, in the affliction of the body we heard the cross of the flesh; now, in the compassion for one's neighbor, let us hear the cross of the mind. He says: "Who is weak, and I am not weak? Who is made to stumble, and I do not burn?" (II Cor. XI) Indeed, a perfect preacher, to give an example of abstinence, carried the cross in the body. And because he bore the sufferings of others in himself, he carried the cross in his heart.

After showing to His disciples the mystery of His passion and resurrection, He exhorts them, as well as the multitude, to follow the example of His passion. Wherefore it goes on; And when he had called the people unto him with his disciples also, he said unto them, Whosoever wishes to come after me, let him deny himself.

(ubi sup.) For we deny ourselves, when we avoid what we were of old, and strive to reach that point, whither we are newly called. And the cross is taken up by us, when either our body is pained by abstinence, or our soul afflicted by fellow-feeling for our neighbour.

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

[Responding to the question "Which of the religions of the world gives to its followers the greatest happiness?"]

While it lasts, the religion of worshiping oneself is the best. I have an elderly acquaintance of about eighty, who has lived a life of unbroken selfishness and self-admiration from the earliest years, and is, more or less, I regret to say, one of the happiest men I know. From the moral point of view it is very difficult! I am not approaching the question from that angle. As you perhaps know, I haven't always been a Christian. I didn't go to religion to make me happy. I always knew a bottle of port would do that. If you want a religion to make you feel really comfortable, I certainly don't recommend Christianity. I am certain there must be a patent American article on the market which will suit you far better, but I can't give any advice on it.

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

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

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

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

What he commands is not difficult, since he helps to effect what he commands.… Just as we are lost through loving ourselves, so we are found by denying ourselves. Love of self was the ruin of the first man. If he had not loved himself in the wrong order, he would have been willing to be subject to God, preferring God to self.

What does this mean, "take up a cross"? It means he will bear with whatever is troublesome, and in this very act he will be following me. When he has begun to follow me according to my teaching and precepts, he will find many people contradicting him and standing in his way, many who not only deride but even persecute him. Moreover, this is true, not only of pagans who are outside the church, but also of those who seem to be in it visibly, but are outside of it because of the perversity of their deeds. Although these glory in merely the title of Christian, they continually persecute faithful Christians. Such belong to the members of the church in the same way that bad blood is in the body. Therefore, if you wish to follow Christ, do not delay in carrying his cross; tolerate sinners, but do not yield to them. Do not let the false happiness of the wicked corrupt you. You do well to despise all things for the sake of Christ, in order that you may be fit for his companionship.

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

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

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

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

(Hom. in Matt. 55) As if He would say to Peter, Thou indeed dost rebuke Me, who am willing to undergo My passion, but I tell thee, that not only is it wrong to prevent Me from suffering, but neither canst thou be saved unless thou thyself diest. Again He says, Whosoever wishes to come after me; as if He said, I call you to those good things which a man should wish for, I do not force you to evil and burdensome things; for he who does violence to his hearer, often stands in his way; but he who leaves him free, rather draws him to himself. And a man denies himself when he cares not for his body, so that whether it be scourged, or whatever of like nature it may suffer, he bears it patiently.

(ubi sup.) But He says not, a man should not spare himself, but what is more, that he should deny himself, as if he had nothing in common with himself, but face danger, and look upon such things as if another were suffering; and this is really to spare himself; for parents then most truly act kindly to their children, when they give them up to their masters, with an injunction not to spare them. Again, He shows the degree to which a man should deny himself, when He says, And take up his cross, by which He means, even to the most shameful death.

Or else, as a skilful pilot, foreseeing a storm in a calm, wishes his sailors to be prepared; so also the Lord says, If any one will follow me, &c.

"Your cross" means your own anxieties and your sufferings in your own body, which itself is shaped in a way already like a cross.

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

Since Peter was opposing Christ, Who desired to give Himself over to Crucifixion, Christ calls the people and speaks aloud, directing His words primarily against Peter: You do not approve of My taking the Cross, but I say to you that neither you nor anyone else will be saved unless you die for virtue and truth. Note that the Lord did not say: let him die even if he does not wish to die, but "whoever wishes." I, He says, compel no one. I call not to evil but to good, and therefore whoever does not wish it is not worthy of it. What does it mean to deny oneself? We will understand this when we learn what it means to deny someone else. Whoever denies another person — whether father, brother, or any member of the household — even if he watches him being beaten or killed, pays no attention and feels no sympathy, having become estranged from him. In the same way the Lord commands us also to despise our own body for His sake and not to spare it, even if we are beaten or reviled. "Take up your cross," it says, that is, a shameful death, for the cross was then regarded as an instrument of shameful execution. And since many robbers were also crucified, He adds that along with crucifixion one must also have other virtues, for this is what the words "follow Me" mean.

For a man who denies another, be it brother or father, does not sympathize with him, nor grieve at his fate, though he be wounded and die; thus we ought to despise our body, so that if it should be wounded or hurt in any way, we should not mind its suffering.

For at that time the cross appeared shameful, because malefactors were fixed to it.

But because after the cross we must have a new strength, He adds, and follow me.

This precept by which we are enjoined to lose our life does not mean that a person should kill himself, which would be an unforgivable crime, but it does mean that one should kill that in oneself which is unduly attached to the earthly, which makes one take inordinate pleasure in this present life to the neglect of the life to come. This is the meaning of "shall hate his life" and "shall lose it." Embedded in the same admonition, he speaks most openly of the profit of gaining one's life when he says: "He that loses his life in this world shall find it unto life eternal."

For whoever wants to save their soul will lose it. But whoever loses their soul for my sake and the gospel will save it. Thus it is said to the faithful: Whoever wants to save their soul will lose it. But whoever loses their soul for my sake and the gospel will save it. As if it were said to a farmer: If you save the grain, you lose it; if you sow it, you renew it. For who does not know that when grain is sown, it disappears from sight, perishing in the ground? But from where it rots in the dust, it springs forth in renewal. Because the holy Church has different times of persecution and peace, our Redeemer designated those times in his teachings. For in times of persecution, the soul is to be laid down. But in times of peace, earthly desires, which can dominate more, are to be broken. Hence now it is said:

(in Marc. 2, 36) Or else He says this, because in time of persecution, our life is to be laid aside, but in time of peace, our earthly desires are to be broken, which He implies when He says, For what shall it profit a man, &c.

When the Lord tells us in the Gospel that anyone who wants to be his follower must renounce himself, the injunction seems harsh; we think he is imposing a burden on us. But an order is no burden when it is given by one who helps in carrying it out. To what place are we to follow Christ if not where he has already gone? We know that he has risen and ascended into heaven; there, then, we must follow him. There is no cause for despair—by ourselves we can do nothing, but we have Christ's promise.…One who claims to abide in Christ ought to walk as he walked. Would you follow Christ? Then be humble as he was humble. Do not scorn his lowliness if you want to reach his exaltation. Human sin made the road rough. Christ's resurrection leveled it. By passing over it himself, he transformed the narrowest of tracks into a royal highway. Two feet are needed to run along this highway; they are humility and charity. Everyone wants to get to the top—well, the first step to take is humility. Why take strides that are too big for you—do you want to fall instead of going up? Begin with the first step, humility, and you will already be climbing.

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

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

(ubi sup.) And this He says, because it may happen that a man may suffer and yet not follow Christ, that is, when he does not suffer for Christ's sake; for he follows Christ, who walks after Him, and conforms himself to His death, despising those principalities and powers under whose power, before the coming of Christ, he committed sin. Then there follows, For whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the Gospel's, the same shall save it. I give you these commands, as it were to spare you; for whosoever spares his son, brings him to destruction, but whosoever does not spare him, saves him. It is therefore right to be always prepared for death; for if in the battles of this world, he who is prepared for death fights better than others, though none can restore him to life after death, much more is this the case in spiritual battle, when so great a hope of resurrection is set before him, since he who gives up his soul unto death saves it.

And life is to be taken in this place for the present life, and not for the substance itself of the soul.

Since the command to give oneself over to death would seem harsh and cruel, the Lord says that on the contrary it is most merciful; for whoever loses his soul, but for My sake — and not as a robber being executed or a suicide (for in that case the death would not be for My sake) — he, He says, will find his soul, while the one who thinks to save his soul will lose it, if during the time of torment he does not stand firm.

For what will it profit a man if he gains the whole world and forfeits his soul? Or what shall a man give in exchange for his soul? When persecution from adversaries is absent, the heart must be guarded much more vigilantly. For in times of peace, since it is allowed to live, it is also allowed to desire. Often, however, we overcome avarice, but there remains an obstacle because we guard the ways of righteousness with less custody, to perfection. For often we despise having everything, but yet we are still hindered by the use of human respect, so that we cannot yet express in voice the righteousness which we keep in mind. And we neglect the face of God for the defense of justice as much as we fear human faces against justice. But the fitting remedy is also added to this wound when the Lord says:

While there is much in the world to love, it is best loved in relation to the One who made it. The world is beautiful, but much fairer is the One who fashioned it. The world is glorious, but more delightful is the One by whom the world was established. Therefore, let us labor as much as we can, beloved, that love of the world as such may not overwhelm us, and that we may not love the creature more than the creator. God has given us earthly possessions in order that we may love him with our whole heart and soul. But sometimes we provoke God's displeasure against us when we love his gifts more than God himself. The same thing happens in human relationships. Suppose someone gives a special gift to his protégé. But the protégé then begins to despise the giver, and loves the gift more than the one who gave. Suppose he comes to think of the giver no longer as friend but enemy. Just so it is with our relationship with God. We love more those who love us for ourselves rather than our gifts. So God is known to love those who love him more than the earthly gifts he gives.

For so He says, "Fool, this night shall thy soul be required of thee; and whose shall those things be which thou hast prepared?" And the commandment is expressed in these very words, "Take heed, therefore, of covetousness. For a man's life does not consist in the abundance of those things which he possesses. For what shall it profit a man, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul?" "Wherefore I say, Take no thought for your life, what ye shall eat; neither for your body, what ye shall put on. For your life is more than meat, and your body than raiment." And again, "For your Father knoweth that ye have need of all these things." "But seek first the kingdom of heaven, and its righteousness," for these are the great things, and the things which are small and appertain to this life "shall be added to you." Does He not plainly then exhort us to follow the gnostic life, and enjoin us to seek the truth in word and deed? Therefore Christ, who trains the soul, reckons one rich, not by his gifts, but by his choice.

Those who neglect good works may fail to grasp just how much the good work of God has benefited them. Hence they are less capable of praying fittingly so as to receive good things from God. And even if they receive them, they will likely be unaware of what has been given them. And even if they enjoy them, they will not enjoy worthily what they have not understood. For from their lack of knowledge they will not grasp how to use the good things given them. And from their impulsiveness they will remain ignorant of how to avail themselves of the divine gifts offered.

From some-ah, misery!-all these things have fallen away, and have passed from memory. They indeed did not wait to be apprehended ere they ascended, or to be interrogated ere they denied. Many were conquered before the battle, prostrated before the attack. Nor did they even leave it to be said for them, that they seemed to sacrifice to idols unwillingly. They ran to the market-place of their own accord; freely they hastened to death, as if they had formerly wished it, as if they would embrace an opportunity now given which they had always desired. How many were put off by the magistrates at that time, when evening was coming on; how many even asked that their destruction might not be delayed! What violence can such a one plead as an excuse? How can he purge his crime, when it was he himself who rather used force to bring about his own ruin? When they came voluntarily to the Capitol,-when they freely approached to the obedience of the terrible wickedness,-did not their tread falter? Did not their sight darken, their heart tremble, their arms fall helplessly down? Did not their senses fail, their tongue cleave to their mouth, their speech grow weak? Could the servant of God stand there, and speak and renounce Christ, when he had already renounced the devil and the world? Was not that altar, whither he drew near to perish, to him a funeral pile? Ought he not to shudder at and flee from the devil's altar, which he had seen to smoke, and to be redolent of a foul rector, as if it were the funeral and sepulchre of his life? Why bring with you, O wretched man, a sacrifice? why immolate a victim? You yourself have come to the altar an offering; you yourself have come a victim: there you have immolated your salvation, your hope; there you have burnt up your faith in those deadly fires.

On the outside of a book I saw written in large letters, "Get On or Get Out." The title of the book recalled to me with a sudden revolt and reaction all that does seem unquestionably new and nasty; it reminded me that there was in the world of to-day that utterly idiotic thing, a worship of success; a thing that only means surpassing anybody in anything; a thing that may mean being the most successful person in running away from a battle; a thing that may mean being the most successfully sleepy of the whole row of sleeping men.

Unfortunately, however, Midas could fail; he did. His path did not lead unerringly upward. He starved because whenever he touched a biscuit or a ham sandwich it turned to gold. That was the whole point of the story, though the writer has to suppress it delicately, writing so near to a portrait of Lord Rothschild. The old fables of mankind are, indeed, unfathomably wise; but we must not have them expurgated in the interests of Mr. Vanderbilt. We must not have King Midas represented as an example of success; he was a failure of an unusually painful kind.

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

(ubi sup.) As therefore He had said, For who so ever will save his life shall lose it, lest any one should suppose this loss to be equivalent to that salvation, He adds, For what shall it profit a man, if he shall gain the whole world, and lose his own soul, &c. As if He said, Think not that he has saved his soul, who has shunned the perils of the cross; for when a man, at the cost of his soul, that is, his life, gains the whole world, what has he besides, now that his soul is perishing? Has he another soul to give for his soul? For a man can give the price of his house in exchange for the house, but in losing his soul, he has not another soul to give. And it is with a purpose that He says, Or what shall a man give in exchange for his soul? for God, in exchange for our salvation, has given the precious blood of Jesus Christ.

This world talks of adultery and corruption and love of money and deceit, but that world says farewell to these things. We cannot, then, be friends equally of both, but we must say farewell to this to possess the other. We think that it is better to despise the things below, for they are small and passing and perishable, and to love the things which are truly there, things good and imperishable.

Do not tell Me that this latter person will preserve his life, for even if he were to gain the whole world, it is all useless. Salvation cannot be purchased with any wealth.

Otherwise, he who gained the whole world but lost his soul would give it all away when he is burning in the flames, and would thus ransom himself. But such a ransom is impossible there. Here the mouths of those who, following Origen, say that the condition of souls will change for the better after they have been punished in proportion to their sins are also stopped. Let them hear that there it is in no way possible to give a ransom for the soul, and to suffer only to the degree supposedly needed to make satisfaction for sins.

"For whoever confesses Me and My words in this adulterous and sinful generation, the Son of Man will also confess him when He comes in the glory of His Father with the holy angels." But behold now men say to themselves: "We no longer are ashamed of the Lord and His words, because we openly confess Him with our voice." To which I reply that in this Christian populace there are some who confess Christ because they observe that all are Christians. Therefore, the voice of profession is not sufficient proof of faith, which is defended from shame by the profession of generality. And yet, let each person examine himself, so that he may truly prove himself in the confession of Christ, if he does not already feel ashamed of His name, if he has fully subdued human shame to the virtue of the mind. Indeed, in times of persecution, the faithful could feel ashamed to be stripped of their possessions, to be deposed from their dignities, to be afflicted with scourges. But in times of peace, since these things are absent from our persecutions, there is another way to show ourselves. We often fear being despised by neighbors, we disdain to tolerate verbal injuries. If perhaps a quarrel happens with a neighbor, we feel ashamed to be the first to make amends. For the carnal heart, while seeking the glory of this life, rejects humility.

But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts; and therefore it is added, For whosoever shall confess me and my words in this adulterous and sinful generation, him also shall the Son of man confess, when he cometh in the glory of his Father with the holy angels.

But the discipline of all religion and truth is overturned, unless what is spiritually prescribed be faithfully observed; unless indeed any one should fear in the morning sacrifices, lest by the taste of wine he should be redolent of the blood of Christ. Therefore thus the brotherhood is beginning even to be kept back from the passion of Christ in persecutions, by learning in the offerings to be disturbed concerning His blood and His blood-shedding. Moreover, however, the Lord says in the Gospel, "Whosoever shall be ashamed of me, of him shall the Son of man be ashamed." And the apostle also speaks, saying, "If I pleased men, I should not be the servant of Christ." But how can we shed our blood for Christ, who blush to drink the blood of Christ?

Moreover, how much are they both greater in faith and better in their fear, who, although bound by no crime of sacrifice to idols or of certificate, yet, since they have even thought of such things, with grief and simplicity confess this very thing to God's priests, and make the conscientious avowal, put off from them the load of their minds, and seek out the salutary medicine even for slight and moderate wounds, knowing that it is written, "God is not mocked." God cannot be mocked, nor deceived, nor deluded by any deceptive cunning. Yea, he sins the more, who, thinking that God is like man, believes that he evades the penalty of his crime if he has not openly admitted his crime. Christ says in His precepts, "Whosoever shall be ashamed of me, of him shall the Son of man be ashamed." And does he think that he is a Christian, who is either ashamed or afraid to be a Christian? How can he be one with Christ, who either blushes or fears to belong to Christ? He will certainly have sinned less, by not seeing the idols, and not profaning the sanctity of the faith under the eyes of a people standing round and insulting, and not polluting his hands by the deadly sacrifices, nor defiling his lips with the wicked food. This is advantageous to this extent, that the fault is less, not that the conscience is guiltless. He can more easily attain to pardon of his crime, yet he is not free from crime; and let him not cease to carry out his repentance, and to entreat the Lord's mercy, lest what seems to be less in the quality of his fault, should be increased by his neglect of atonement.

He who as God was beyond suffering, suffered in his own flesh as a human being. When he became flesh, being God, he did not in any way cease to be God. Precisely as he entered into the created order, he remained above creation. He remained as giver of the law when he came to serve "under the law." He retained the inviolable divine dignity precisely when he took on "the form of a slave." It was precisely as only begotten Son that he became "the firstborn among many brothers," while still remaining the only begotten. So why should it seem so strange that he should suffer in the flesh according to his humanity, even while transcending suffering according to his divinity? Thus the ever astute Paul says that the Word himself who is "in the form of God" and equal to God the Father "became obedient even unto death, death of the cross."

The Son does not divide the glory with the Father, but receives the glory of the Father in its entirety, even as the Father receives all the glory of the Son.

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

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

(Hom. 32. in Evang.) There are however some, who confess Christ, because they see that all men are Christians; for if the name of Christ were not at this day in such great glory, the Holy Church would not have so many professors. The voice of profession therefore is not sufficient for a trial of faith whilst the profession of the generality defends it from shame. In the time of peace therefore there is another way, by which we may be known to ourselves. We are ever fearful of being despised by our neighbours, we think it shame to bear injurious words; if perchance we have quarrelled with our neighbour, we blush to be the first to give satisfaction; for our carnal heart, in seeking the glory of this life, disdains humility.

(Vict. Ant. e Cat. in Marc.) He then who has learned this, is bound zealously to confess Christ without shame. And this generation is called adulterous, because it has left God the true Bridegroom of the soul, and has refused to follow the doctrine of Christ, but has prostrated itself to the devil and taken up the seeds of impiety, for which reason also it is called sinful. Whosoever therefore amongst them has denied the kingdom of Christ, and the words of God revealed in the Gospel, shall receive a reward befitting His impiety, when He hears in the second advent, I know you not. (Matt. 7:23)

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

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

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

It is not enough to have inner faith alone: a confession of the lips is also required. For since man is twofold, his sanctification must also be twofold, that is, the sanctification of the soul through faith and the sanctification of the body through confession. Therefore, whoever "is ashamed" to confess the Crucified One as his God, him He also "will be ashamed of," recognizing him as an unworthy servant of His, when He "comes" no longer in a humble appearance, not in the abasement in which He appeared here before and for which some are ashamed of Him, but "in glory" and with an Angelic host.

For that faith which only remains in the mind is not sufficient, but the Lord requires also the confession of the mouth; for when the soul is sanctified by faith, the body ought also to be sanctified by confession.

Him then who shall have confessed that his God was crucified, Christ Himself also shall confess, not here, where He is esteemed poor and wretched, but in His glory and with a multitude of Angels.

And he said to them: Truly I say to you, that there are some standing here who will not taste death until, etc. The Kingdom of God in this place is called the present Church. And because some of the disciples were going to live in the body to the extent that they would see the Church of God constructed and raised up against the glory of this world, it is now said as a comforting promise: There are some standing here who will not taste death until they see the kingdom of God coming in power. But since the Lord was issuing commands about enduring the death so great, what was necessary that he suddenly came to this promise? If we attentively consider this, we shall recognize how great a dispensation of piety takes place. For something needed to be promised even to the unlearned disciples regarding the present life, so that they might be more strongly established for the future. Thus the Israelite people, being freed from the land of Egypt, are promised the land of promise, so that while they were to be called to heavenly gifts, they might be persuaded by earthly promises. Hence it is rightly said through the Psalmist: He gave them the regions of the Gentiles, and they possessed the labors of the peoples, so that they might keep his statutes and seek his law (Psalm 105). Thus, in this place, Truth speaking to the unlearned disciples promises that they will see the kingdom of God on earth, so that it might be more faithfully presumed by them in heaven. But if we wish to receive the Kingdom of God by this saying as the future beatitude in heaven, certain ones of those standing there saw it not many days later on the mountain. This indeed was done by pious foresight so that by the contemplation of the always enduring joy, even if grasped quickly and briefly, they might more strongly endure the present adversities of the passing world. With very fitting language, the saints are testified to taste death, for indeed the death of the body is tasted by them as if by sipping, while truly the life of the soul is possessed by holding.

(in Marc. 3. 36) Truly it was done with a loving foresight, in order that they, having tasted for a brief moment the contemplation of everlasting joy, might with the greater strength bear up under adversity.

(ubi sup.) Or else the present Church is called the kingdom of God; and some of the disciples were to live in the body until they should see the Church built up, and raised against the glory of the world; for it was right to make some promises concerning this life to the disciples who were uninstructed, that they might be built up with greater strength for the time to come.

And he said to them: "Amen I say to you, there are some standing here who will not taste death until they see the kingdom of God coming in power." The kingdom of God, dearest brothers, is not always called the coming kingdom in sacred Scripture, but sometimes the present Church is so called. Hence it is written: "The Son of man will send his angels, and they will gather out of his kingdom all causes of scandal." In that kingdom, indeed, there will be no scandals, where certainly the reprobate are not admitted. By this example it is understood that in this passage the kingdom of God refers to the present Church. And because some of the disciples were going to live in the body long enough to see the Church of God built and raised up against the glory of this world, it is now said as a consoling promise: "There are some of those standing here who will not taste death until they see the kingdom of God." But when the Lord was giving such great precepts about the death that must be undergone, what need was there to come suddenly to this promise? If we consider carefully, we recognize with what great dispensation of love this is done. For to the inexperienced disciples something had to be promised even about the present life, so that they could be strengthened more firmly for the future. Thus to the Israelite people, about to be freed from the land of Egypt, the promised land was promised, and when they were to be called to heavenly gifts, they were persuaded by earthly promises. Why was this? So that while there was something they could receive nearby, they might then more faithfully believe what they could hear about from afar. For a carnal people, if they did not receive small things, would not believe in great things. Therefore Almighty God, by granting earthly things, persuades toward heavenly things, so that by receiving what they could see, they might learn to hope for what they could not see at all; and they would become all the more firm regarding invisible things, inasmuch as visible promises supported them toward certainty of hope.

(Hom. in Matt. 56) And He did not declare the names of those who were about to go up, lest the other disciples should feel some touch of human frailty, and He tells it to them beforehand, that they might come with minds better prepared to be taught all that concerned that vision.

(Orig. in Matt. tom. xii. 33, 35) But in a mystical sense, Christ is life, and the devil is death, and he tastes of death, who dwells in sin; even now every one, according as he has good or evil doctrines, tastes the bread either of life or of death. And indeed, it is a less evil to see death, a greater to taste of it, still worse to follow it, worst of all to be subject to it.

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.

Having spoken of His glory and wishing to teach that He does not mention it in vain, the Lord then says that "there are some of those standing here," that is, Peter, James, and John, who will not die until I show them in My Transfiguration that with which glory I shall appear at the time of My coming. For the Transfiguration is nothing other than a foreshadowing of the Second Coming. So shall He Himself shine at that time; so too shall the righteous shine.

But because He had spoken of His glory, in order to show that His promises were not vain, He subjoins, Verily I say unto you, That there be some of them that stand here who shall not taste of death, till they have seen the kingdom of God come with power. As if He said, Some, that is, Peter, James, and John, shall not taste of death, until I show them, in my transfiguration, with what glory I am to come in my second advent; for the transfiguration was nothing else, but an announcement of the second coming of Christ, in which also Christ Himself and the Saints will shine.

But to those who are outside, everything is done in parables, so that seeing they may see and not perceive, and hearing they may hear and not understand, lest they turn and be forgiven their sins. It should be noted in these words of the Lord that not only what he said but also what he did were parables, that is, signs of mystical things, since it is said that those to whom everything was done in parables neither could lead what they saw and heard to understanding. For what would hinder those looking at his deeds or journeys from understanding, if something more than what is apparent to the eyes of the flesh was not intended to be spiritually understood? Therefore, to those who are outside and do not approach the feet of the Lord to receive from his teaching, everything is done in parables, both the deeds and words of the Savior, because they are neither able to recognize him as God in the things he worked with power, nor in the mysteries he preached. Therefore, they do not deserve to attain the remission of sins which is to be obtained through the grace of his faith.

(ubi sup.) To those then who are without, all things are done in parables, that is, both the actions and the words of the Saviour, because neither in those miracles which He was working, nor in those mysteries which He preached, were they able to acknowledge Him as God. Therefore they are not able to attain to the remission of their sins.

And was it not this which the prophet meant, when he ordered unleavened cakes to be made, intimating that the truly sacred mystic word, respecting the unbegotten and His powers, ought to be concealed? In confirmation of these things, in the Epistle to the Corinthians the apostle plainly says: "Howbeit we speak wisdom among those who are perfect, but not the wisdom of this world, or of the princes of this world, that come to nought. But we speak the wisdom of God hidden in a mystery." And again in another place he says: "To the acknowledgment of the mystery of God in Christ, in whom are hid all the treasures of wisdom and knowledge." These things the Saviour Himself seals when He says: "To you it is given to know the mysteries of the kingdom of heaven." And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: "He will open His mouth in parables, and will utter things kept secret from the foundation of the world." And now, by the parable of the leaven, the Lord shows concealment; for He says, "The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened." For the tripartite soul is saved by obedience, through the spiritual power hidden in it by faith; or because the power of the word which is given to us, being strong and powerful, draws to itself secretly and invisibly every one who receives it, and keeps it within himself, and brings his whole system into unity.

Sometimes it does not turn out to be an advantage for one to be healed quickly or superficially, especially if the disease by this means becomes even more shut up in the internal organs where it rages more fiercely. Therefore God, who perceives secret things and who knows all things before they come to be, in his great goodness delays the healing of such persons and defers the remedy to a later time. If I may speak paradoxically, God heals them by not healing them, lest a premature recovery of health should render them incurable. This pertains to those whom our Lord and Savior addressed as "those outside," whose hearts and reins he searches out. Jesus covered up the deeper mysteries of the faith in veiled speech to those who were not yet ready to receive his teaching in straightforward terms. The Lord wanted to prevent the unready from being too speedily converted and only cosmetically healed. If the forgiveness of their sins were too easily obtained, they would soon fall again into the same disorder of sin which they imagined could be cured without any difficulty.

(Vict. Ant. c Cat. in Marc.) As if He said unto them, You that are worthy to be taught all things which are fitted for teaching, shall learn the manifestation of parables; but I use parables with them who are unworthy to learn, because of their wickedness. For it was right that they who did not hold fast their obedience to that law which they had received, should not have any share in a new teaching, but should be estranged from both; for He showed by the obedience of His disciples, that, on the other hand, the others were become unworthy of mystical doctrine. But afterwards, by bringing in a voice from prophecy, He confounds their wickedness, as having been long before reproved; wherefore it goes on, that seeing they might see, and not perceive, &c. (Isa. 6:9) as if He said, that the prophecy might be fulfilled which foretells these things.

To the disciples who asked Him privately, He says, "To you it has been given to know the mysteries" (Mt. 13:11). But surely this was not given to some and not to others by allotment and appointment of nature? It cannot be; rather it was given to them as seekers: "Seek," it says, "and it will be given to you" (cf. Mt. 7:7), while the rest God left in blindness, so that knowledge of what is right might not serve for their greater condemnation when they fail to do what is right.

Jesus did not ordinarily assume that his teaching would remain hidden. He expected it to be proclaimed openly in every direction. Yet it is possible, in defensive circumstances, to utter something openly and yet veiled at the same time. Something may be said not strictly in secret, but in a secret way. Note that it was not in secret that Jesus said "they may indeed see but not perceive." If this had not been spoken openly, there would have been no sense to the phrase "not seeing." The same hearer may not perceive the level on which something is spoken openly, yet on another level secretly understood. The very things which his detractors had heard without understanding were such as could not with justice or truth be turned into a criminal charge against him. As often as they tried by their questions to find something by which to accuse him, he gave them such replies as utterly confounded all their plots and left no ground for the calumnies they devised.

(Quaest. 14, in Matt.) Or else they deserved this, their not understanding, and yet this in itself was done in mercy to them, that they might know their sins, and, being converted, merit pardon.

Parables are word pictures not of visible things, but rather of things of the mind and the spirit. That which cannot be seen with the eyes of the body, a parable will reveal to the eyes of the mind, informing the subtlety of the intellect by means of things perceivable by the senses, and as it were tangible.

(Vict. Ant. e Cat. in Marc.) Thus, therefore, they see and they do not see, they hear and do not understand, for their seeing and hearing comes to them from God's grace, but their seeing and not understanding comes to them from their unwillingness to receive grace, and closing their eyes, and pretending that they could not see; neither do they acquiesce in what was said, and so are not changed as to their sins by hearing and seeing, but rather are made worse.

However, do you wish to know that God has given all people the ability to see what is right? Listen! "With their own eyes they look" — this is from God; "and do not see" — this is from their own wickedness; for God created them seeing, that is, understanding the good, but they do not see, closing their eyes voluntarily, so as not to turn back and be corrected, as if envying their own salvation and correction. It can also be understood this way: but to the rest I speak in parables, "so that seeing with their own eyes they do not see, and hearing with their own ears they do not understand," in order that at least for this reason they might turn back and be corrected.

For it was God Who made them to see, that is, to understand what is good. But they themselves see not, of their own will making themselves not to see, lest they should be converted and correct themselves, as if they were displeased at their own salvation. It goes on, Lest at any time they should be converted, and their sins be forgiven them.

Or we may understand in a different way His speaking to the rest in parables, that seeing they might not perceive, and hearing, not understand. For God gives sight and understanding to men who seek for them, but the rest He blinds, lest it become a greater accusation against them, that though they understood, they did not choose to do what they ought. Wherefore it goes on, Lest at any time they should be, &c.

(Vict. Ant. e Cat. in Marc.) But His speaking to them only in parables, and yet not leaving off speaking to them entirely, shows that to those who are placed near to what is good, though they may have no good in themselves, still good is shown disguised. But when a man approaches it with reverence and a right heart, he wins for himself an abundant revelation of mysteries; when on the contrary his thoughts are not sound, he will be neither made worthy of those things which are easy to many men, nor even of hearing them. There follows, And he said unto them, Know ye not this parable, how then shall ye know all parables?

The Greek culture, along with its philosophy, was preparatory. By this it is made clear how obliquely, not with a straight direction, gifts have come from God to humanity—in that miscellaneous way that showers fall down on the good land, and on the dunghill, and on the houses. Then both grass and wheat sprout. Both figs and reckless trees grow on sepulchers. These things are like a figure of the truth disclosing itself. All enjoy the same influence of the rain. But they do not have the same grace as those which spring up in rich soil, inasmuch as they are withered or plucked up. And here we are aided by the parable of the sower, which the Lord interpreted. Finally there is only one cultivator of the soil of the human soul. It is the One who from the beginning, from the foundations of the world, has been sowing living seeds by which all things grow. In each age the Word has come down upon all like rain. But the times and places which received these gifts account for the differences which exist.… Some cultures have rightly sought out the word of truth through understanding. "But Abraham was not justified by works, but by faith." It is therefore of no advantage to them after the end of life, even if they do good works now, if they do not have faith.

(non occ.) And for this reason, the Lord in saying these things, shows that they ought to understand both this first, and all following miracles. Wherefore explaining it, He goes on, The sower soweth the word.

The reading of the holy Gospel which you have just heard, dearest brothers, does not need exposition, but exhortation. For human frailty does not presume to examine what Truth itself has expounded. But there is something you ought carefully to consider in this very exposition of the Lord: that if we were to tell you that the seed signifies the word, the field the world, the birds demons, the thorns riches, your mind would perhaps hesitate to believe us. Hence the same Lord deigned to expound through himself what he was saying, so that you might learn to seek the meanings of things even in those matters which he did not wish to explain through himself. Therefore by expounding what he said, he made it known that he was speaking figuratively, so that he might make you certain when our frailty opened up to you the figures of his words.

The words of the Lord which you perceive with your ears, retain in your mind. For the word of God is food for the mind. And just as food taken in is rejected when the stomach is weak, so a word that is heard is not retained in the belly of memory. But whoever does not retain nourishment, his life is surely despaired of. Therefore fear the danger of eternal death, if you receive the food of holy exhortation but do not keep in memory the words of life, that is, the nourishment of righteousness. Behold, everything you do passes away, and to the final judgment, without any intervening moment, you hasten daily, whether willing or unwilling. Why then is what must be left behind loved? Why is that to which we are heading neglected?

These are those who are beside the way where the word is sown. And when they hear, Satan immediately comes and takes away the word that was sown in their hearts, etc. In this explanation of the Lord, the entire distance of those who could hear the word of salvation but cannot reach salvation is comprehended. For there are those who do not deign to grasp the word they hear with any faith, understanding, or even any opportunity for trying usefulness. In whose undisciplined and hard hearts the sown word is immediately snatched away by unclean spirits, like birds seizing the seed from the trampled path of life. There are those who both recognize the usefulness of the heard word and taste the desire, but they are hindered from reaching what they approve by others who terrifyingly oppose the way, while others by flattering prosperity delay. The Lord compares the former to rocky ground and the latter to thorny ground. Clearly, the Gentiles are excluded, who do not even deserve to hear the words of life. And it should not seem strange why the Lord compared riches to thorns, since thorns fight and riches delight. They are rightly called thorns, because they tear the mind with the pricks of their thoughts. And when they lead to sin, they wound it like an inflicted wound causing it to bleed. But even apart from the stings of vices, the desire for riches devastates the mind greatly and does not allow it to be secure. For when someone vigilantly and anxiously watches by what order or art to acquire what they do not yet have, or by what foresight to preserve what they have already acquired, or finally by what glory and dignity to enjoy the abundance of acquired things, how necessary is it that the miserable mind is ulcerated by the stings of cares every hour? Hence, the Lord aptly, intending to call riches thorns in the exposition, preceded with miseries, saying: "Others are sown among thorns, these are those who hear the word: and the cares of the world, and the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful." "The cares," he says, "of the world and the deceitfulness of riches." For whoever is deceived by the vain desire for riches, it is necessary that the accompanying or even preceding continuous misery of cares afflict him. For what is more miserable than those who, the more they have, the more they need, and the less they seem to have of themselves? According to what a certain poet mocking the lovers of money said: "Love of money grows as much as money itself grows." (Juvenal) And how much happier are those not only in the desire for true riches but also in the very contempt of false ones, who truly confess themselves to be as having nothing and yet possessing all things? Well did he say: "And the cares of the world and the deceitfulness of riches," and added: "And the desires for other things." For the Scripture commands: "Desiring wisdom, keep the commandments, and God will provide it for you." And again it says: "Blessed is the man who fears the Lord, he greatly delights in his commandments." (Psalm 112) On the other hand, whoever, neglecting wisdom and despising the commandments of the Lord, wanders by desiring other things, can neither receive the fruit of wisdom nor attain the joy of true blessedness. For such desires choke the word because with their importunate thoughts they strangle the throat of the mind. And while they do not allow good desire to enter the heart, they kill as it were the passage of vital breath. Whence by just judgment it happens that as much as they desire other things, so much they are far from that poverty of spirit and desire by which they long to be dissolved and to be with Christ (Philippians 1). But rather, the wretched one fears that it will truly happen to him, to be dissolved from this life and to be with the devil.

(ubi Sup.) But in this exposition of the Lord there is embraced the whole range of those who might hear the words of truth, but are unable to attain to salvation. For there are some to whom no faith, no intellect, nay no opportunity of trying its usefulness, can give a perception of the word which they hear; of whom He says, And these are by the wayside. For unclean spirits take away at once the word committed to their hearts, as birds carry away the seed of the trodden way.

Take care that the seed does not fall by the wayside, lest the evil spirit come and take the word from memory.

For as the good olive, if neglected for a certain time, if left to grow wild and to run to wood, does itself become a wild olive; or again, if the wild olive be carefully tended and grafted, it naturally reverts to its former fruit-bearing condition: so men also, when they become careless, and bring forth for fruit the lusts of the flesh like woody produce, are rendered, by their own fault, unfruitful in righteousness. For when men sleep, the enemy sows the material of tares; and for this cause did the Lord command His disciples to be on the watch. And again, those persons who are not bringing forth the fruits of righteousness, and are, as it were, covered over and lost among brambles, if they use diligence, and receive the word of God as a graft, arrive at the pristine nature of man-that which was created after the image and likeness of God.

Here three classes of people are indicated in whom the word is lost: some are inattentive, these are signified by the phrase "by the road"; others are fainthearted, these are understood by the phrase "on rocky ground"; the third are lovers of pleasure, signified by the phrase "among thorns."

(ubi Sup.) There are some who both experience its usefulness and feel a desire for it, but some of them the calamities of this world frighten, and others its prosperity allures, so that they do not attain to that which they approve. Of the first of whom He says, And these are they who fell on stony ground; of the latter, And these are they which are sown among thorns. But riches are called thorns, because they tear the soul with the piercing of its own thoughts, and after bringing it to sin, they, as one may say, make it bleed by inflicting a wound. Again He says, And the toil of this world, and the deceitfulness of riches; for the man who is deceived by an empty desire of riches must soon be afflicted by the toils of continual cares. He adds, And the lusts of other things; because, whosoever despises the commandments of God, and wanders away lustfully seeking other things, is unable to attain to the joy of beatitude. And concupiscences of this sort choke the word, because they do not allow a good desire to enter into the heart, and, as it were, stifle the entrance of vital breath. There are, however, excepted from these different classes of men, the Gentiles who do not even have grace to hear the words of life.

Take care that rocky ground does not receive the seed and send forth the fruit of good work without the roots of perseverance. For many are pleased by what they hear and propose beginnings of good work; but as soon as they begin to be wearied by adversities, they abandon what they have begun. Rocky ground therefore lacked moisture, which did not bring what had sprouted to the fruit of perseverance. For many, when they hear the word against avarice, detest that same avarice and praise contempt for all things; but as soon as the mind sees what it desires, it forgets what it was praising. Many, when they hear the word against lust, not only do not desire to commit defilements of the flesh, but even blush at those committed; but as soon as the beauty of the flesh appears before their eyes, the mind is so carried away to desires as if nothing had yet been resolved by it against these same desires; and it does condemnable things, which whatever it remembers having done, it has already itself condemned. Often too we are pierced with remorse against sins, and yet after weeping we return to the same sins. So Balaam, having gazed upon the tents of the Israelite people, wept and begged to be made like them in death, saying: Let my soul die the death of the just, and let my last end be like theirs; but as soon as the hour of compunction passed, he burned with the wickedness of avarice. For on account of promised gifts he gave counsel for the death of that people whose death he had wished to resemble; and he forgot what he had lamented, since he was unwilling to extinguish what burned through avarice.

Or, the stony persons are those who adhering a little to the rock, that is, to Christ, up to a short time, receive the word, and afterwards, falling back, cast it away.

Let us, therefore, following the faith of the apostles, hold frequent communion with our Lord. For the world is like the sea to us, beloved, of which it is written, "There go the ships, and Leviathan that you formed to sport in it."17 We float upon this sea, like wind, with everyone directing his own course with his own free will. Under the pilotage of the Word, one may safely approach the port. But, if possessed by wayward inclinations, one is in peril by storm and may suffer shipwreck. For as in the ocean there are storms and waves, so in the world there are many afflictions and trials. The unbelieving therefore, "have no root in themselves, but endure for a while; then, when tribulation or persecution arises on account of the word, immediately they fall away," just as the Lord said. They are not likely to endure the complications which arise from afflictions, if they are fixed upon the temporal and not confirmed in the faith.

Allow the Spirit of God to dwell within you; then in his love he will come and make a habitation with you; he will reside in you and live in you. If your heart is pure you will see him and he will sow in you the good seed of reflection upon his actions and wonder at his majesty. This will happen if you take the trouble to weed out from your soul the undergrowth of sporadic desires, along with the thorns and tares of bad habits.

It should be noted that the Lord, in His explanation, says that cares, pleasures, and riches choke the word. For they choke it because by their importunate thoughts they strangle the throat of the mind; and since they do not allow good desire to enter the heart, they kill, as it were, the passage of the breath of life. It should also be noted that He joins two things with riches, namely cares and pleasures, because indeed they both oppress the mind through anxiety and dissolve it through abundance. For by their contrary nature they make their possessors both afflicted and unstable. But since pleasure cannot coexist with affliction, at one time they afflict through the anxiety of guarding them, and at another time they soften toward pleasures through abundance.

When the Word is choked, it is not merely due to the thorns as such, but to the negligence of those allowing them to spring up. There is a way, if there is a will, to hinder evil growth and use wealth appropriately. For this reason he warned not of "the world" but of the "care of the world"; not "riches" as such but "the deceitfulness of riches." Let us not place the blame on what we possess, but on our own corrupt mind. For it is possible to be rich and not be deceived. It is possible to be in this world, and not be choked with its cares. For indeed riches have two contrary disadvantages; one, anxiety over them, wearing us out, and spreading darkness over us; and the other, luxury, which makes us soft.… Do not marvel at his calling our luxuries "thorns." If you are intoxicated in your sense you may not be aware of this. One is in sound health who knows that luxury pricks sharper than any thorn. Luxury wastes the soul away even worse than anxiety. It causes more grievous pains both to body and soul. For no one is as seriously harmed by anxiety as by immoderate indulgence.… It brings on premature old age, dulls the senses, darkens our reasoning, blinds the keen-sighted mind, and makes the body flabby.

Work diligently the soil while you may. Break up your fallow with the plough. Cast away the stones from your field, and dig out the thorns. Be unwilling to have a "hard heart," such as makes the Word of God of no effect. Be unwilling to have a "thin layer of soil," in which the root of divine love can find no depth in which to enter. Be unwilling to "choke the good seed" by the cares and the lusts of this life, when it is being scattered for your good. When God is the sower and we are the ground, we are called to work to be good ground.

And these are the ones sown on good ground: they hear the word and accept it and bear fruit, one thirty, and one sixty, and one hundred. Good ground, that is, the faithful conscience of the elect, opposes all the evil yields of the earth, for it both willingly receives the seed of the word entrusted to it and, preserving it consistently among adversities and prosperities, maintains it until the time of fruition. And it bears fruit, producing one thirty, one sixty, and one hundred. Thirty, specifically, when it instills the faith of the Holy Trinity in the hearts of the elect. Sixty, when it teaches the perfection of good work. For, since the adornment of the world was completed in the number six, good work is rightly designated by this number. One hundred, when in all our actions it shows us the rewards to be sought in the heavenly kingdom. For one hundred, which are transferred to the right hand by counting, are rightly set in the significance of eternal happiness. For although thirty and sixty are still contained in the left hand, one hundred pass to the right. Although the great faith which reveals to us the knowledge of our Creator is significant, and the great works by which faith is fulfilled, lest it be idle, are significant, both are necessary in this life; the reward of faith and works exercised through love is to be hoped for in the life to come.

(ubi sup.) Or he bears thirty-fold, who instills into the minds of the elect faith in the Holy Trinity; sixty-fold, who teaches the perfection of good works; a hundred-fold, who shows the rewards of the heavenly kingdom. For in counting a hundred, we pass on to the right hands; therefore that number is fitly made to signify everlasting happiness. But the good ground is the conscience of the elect, which does the contrary to all the former three, which both receives with willingness the seed of the word committed to it, and keeps it when received up to the season of fruit.

The fields have but one season of harvest; but from the Scripture there gushes forth a stream of saving doctrine. The field when reaped lies idle, and at rest, and the branches when the vine is stripped lie withered and dead. The Scriptures are garnered each day, yet the years of its interpreters never come to an end; and the clusters of its vines, which in it are those of hope, though are gathered each day, are likewise without end.

But the good earth brings forth fruit through patience, because clearly our good works are nothing if we do not also bear with equanimity the evils of our neighbors. For the higher anyone has advanced, the more he finds in this world what he must bear more harshly, because when our mind's love for the present age diminishes, the adversity of that same age increases. Hence it is that we see many both doing good and yet laboring under the heavy burden of tribulations. For they now flee earthly desires, and yet are wearied by harsher afflictions. But according to the word of the Lord they bring forth fruit through patience, because when they humbly accept afflictions, after the afflictions they are sublimely received into rest. Thus the grape is crushed by treading and is liquefied into the flavor of wine. Thus the olive, pressed by crushing, leaves behind its bitter residue and grows rich into the liquid of oil. Thus by the threshing of the floor the grains are separated from the chaff and arrive purified at the granary. Therefore whoever desires to fully conquer vices, let him strive to humbly endure the afflictions of his purification, so that he may come before the Judge all the more pure afterward, the more the fire of tribulation now purges away his rust.

In that portico which serves as a passageway for those going to the church of blessed Clement, there was a certain man named Servulus, whom many of you knew along with me—poor in possessions, rich in merits—whom a long illness had weakened. For from his earliest age until the end of his life he lay paralyzed. What shall I say, that he could not stand? He was never able to rise in his bed even to sit, never able to bring his hand to his mouth, never able to turn himself to his other side. His mother with his brother was present to serve him, and whatever he was able to receive from alms, he distributed to the poor through their hands. He knew no letters at all, but he had purchased for himself books of Sacred Scripture, and receiving any religious persons in hospitality, he had them read before him without ceasing. And so it came about that, according to his own measure, he learned Sacred Scripture fully, though, as I said, he was entirely ignorant of letters. He strove always to give thanks in his pain, to devote himself to hymns and praises to God day and night. But when the time had come that his great patience ought to be rewarded, the pain of his limbs returned to his vital organs. And when he recognized that he was now near death, he urged the traveling men received in hospitality to rise and sing psalms with him in expectation of his departure. And while he himself, dying, was singing psalms with them, he suddenly silenced the voices of those singing, with the terror of a great cry, saying: "Be silent! Do you not hear how great are the praises resounding in heaven?" And while he was directing the ear of his heart toward those same praises which he heard within, that holy soul was released from the flesh. But as it departed, such a fragrance of scent was spread there that all who were present were filled with inestimable sweetness, so that through this they clearly recognized that praises in heaven had received it. A monk of ours was present at this event, who still lives, and with great weeping he is accustomed to attest that until his body was handed over for burial, the fragrance of that scent did not depart from their nostrils. Behold with what end he departed from this life who in this life calmly endured afflictions. According to the Lord's word, therefore, the good earth brought forth fruit through patience, which, having been plowed by the plowshare of discipline, arrived at the harvest of reward. But I ask you, dearest brothers, consider what argument of excuse we shall have in that strict judgment—we who, sluggish from good work, have received both resources and hands—if a beggar without hands fulfilled the Lord's commands. May the Lord not then display against us the apostles who by preaching drew crowds of the faithful with him to the kingdom, may he not bring forth against us the martyrs who by shedding their blood arrived at the heavenly homeland. What shall we say then, when we see this Servulus of whom we have spoken, whose arms a long illness held bound, yet did not bind them from good work? Do these things with yourselves, brothers, so urge yourselves to zeal for good work, that when you now set good men before you for imitation, you may then be able to be their companions.

Or else the fruits of the earth are contained in thirty, sixty, and a hundred-fold, that is, in the Law, the Prophets, and the Gospel.

And there are likewise three classes of those who received and preserved the seed: some bear fruit a hundredfold — these are people of a perfect and lofty life; others sixty, these are the middling; and others thirty, who though little, still bear fruit according to their ability. Thus, some are virgins and hermits, others live together in a community, and others in the world and in marriage. But the Lord accepts all of them as bearing fruit. And thanks be to His love for mankind!

Further, of those who receive the seed as they ought there are three degrees. Wherefore it goes on, And these are they who are sown on good ground. Those who bear fruit an hundred-fold are those who lead a perfect and an obedient life, as virgins and hermits. Those who bear fruit sixty-fold are those who are in the mean as continent persons and those who are living in convents. Those who bear thirty-fold are those who though weak indeed, bear fruit according to their own virtue, as laymen and married persons.

And he said to them: "Is a lamp brought in to be put under a basket, or under a bed, and not to be set on a stand? For there is nothing hidden except to be made manifest; nor is anything secret except to come to light. If anyone has ears to hear, let him hear." Because he had previously said to the apostles and those who were with them: "To you has been given the mystery of the kingdom of God; but to those outside, everything is in parables," now he shows through them that the same mystery is to be revealed to others at some point as well, and that the hearts of all who are going to enter the house of God are to be illuminated by the flames of faith. With these words, he symbolically teaches the confidence of preaching, lest anyone hide the light of knowledge they know out of fear of physical discomforts. For with the terms 'basket' and 'bed,' he designates this present life and the flesh in which we live; but with the term 'lamp,' he designates the word by which we are enlightened. For since the time of our life is contained within a certain measure of divine provision, it is rightly compared to a basket. And who does not see that the body, in which the soul temporarily dwells and rests, can rightly be called a bed? Hence it is said to a certain healed person: "Rise, take up your bed, and go to your house" (Matthew 9). Which is clearly to say: Rise from the body of negligence; and raise up the body, in whose desires you lay for a long time, towards the practice of good works diligently: and thus enter the house of eternal habitation, where you will receive the rewards of good works. Therefore, whoever, out of love for this temporal life and carnal allurements, hides the word of God, covers the lamp with a basket or a bed, because they place the desires of the flesh above the revelation of truth, which they fear to proclaim. But he places the lamp on a stand, who subjugates his body to the service of God, so that the preaching of truth is superior, and the service of the body is inferior: yet through that very service of the body, the superior doctrine shines forth, which through bodily actions, that is, through voice and tongue and other movements of the body, is imparted to those learning through good works. Therefore, he places the lamp on a stand when the Apostle says: "I do not box as one beating the air, but I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified" (1 Corinthians 9).

(in Marc. i. 20) Or, because the time of our life is contained under a certain measurement of Divine Providence, it is rightly compared to a bushel. But the bed of the soul is the body, in which it dwells and reposes for a time. He therefore who hides the word of God under the love of this transitory life, and of carnal allurements, covers his candle with a bushel or a bed. But he puts his light on a candlestick, who employs his body in the ministry of the word of God; therefore under these words He typically teaches them a figure of preaching. Wherefore it goes on, For there is nothing hidden, which shall not be revealed, nor is there any thing made secret, which shall not come abroad. As if He said, Be not ashamed of the Gospel, but amidst the darkness of persecution raise the light of the word of God upon the candlestick of your body, keeping fixedly in your mind that day, when the Lord will throw light upon the hidden places of darkness, for then everlasting praise awaits you, and everlasting punishment your adversaries.

Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." For what is the use of wisdom, if it makes not him who can hear it wise? For still the Saviour saves, "and always works, as He sees the Father." For by teaching, one learns more; and in speaking, one is often a hearer along with his audience. For the teacher of him who speaks and of him who hears is one-who waters both the mind and the word. Thus the Lord did not hinder from doing good while keeping the Sabbath; but allowed us to communicate of those divine mysteries, and of that holy light, to those who are able to receive them. He did not certainly disclose to the many what did not belong to the many; but to the few to whom He knew that they belonged, who were capable of receiving and being moulded according to them. But secret things are entrusted to speech, not to writing, as is the case with God.

Wells, when pumped out, yield purer water; and that of which no one partakes, turns to putrefaction. Use keeps steel brighter, but disuse produces rust in it. For, in a word, exercise produces a healthy condition both in souls and bodies. "No one lighteth a candle, and putteth it under a bushel, but upon a candlestick, that it may give light to those who are regarded worthy of the feast." For what is the use of wisdom, if it makes not him who can hear it wise?

(non occ.) After the question of the disciples concerning the parable, and its explanation, He well subjoins, And he said unto them, Is a candle brought, &c. As if he said, A parable is given, not that it should remain obscure, and hidden as if under a bed or a bushel, but that it should be manifested to those who are worthy. The candle within us is that of our intellectual nature, and it shines either clearly or obscurely according to the proportion of our illumination. For if meditations which feed the light, and the recollection with which such a light is kindled, are neglected, it is presently extinguished.

(in Matt. Hom. 15) Or else, There is nothing hid; as if He said, If ye conduct your life with care, accusation will not be able to obscure your light.

Or else the candle is the discourse concerning the three sorts of seed. The bushel or the bed is the hearing of the disobedient. The Apostles are the candlestick, whom the word of the Lord hath enlightened.

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

Here the Lord teaches the apostles to be radiant in life and conduct. Just as a lamp is set in place to give light, so too your life, He says, will be visible to all, and everyone will look upon it. Therefore strive to lead a good life, for you have been placed not in a corner, but serve as a lamp, and a lamp is not hidden under a bed, but is set in plain sight, on a lampstand. And each one of us is a lamp that must be set on a lampstand, that is, on the height of a life lived according to God, so that it may give light to others as well, and not under a bushel of gluttony and concern for food, nor under a bed of idleness. For no one occupied with concern for food and given over to laziness can be a lamp shining by his life for all.

Or else the Lord warns His disciples to be as light, in their life and conversation; as if He said, As a candle is put so as to give light, so all will look to your life. Therefore be diligent to lead a good life; sit not in corners, but be ye a candle. For a candle gives light, not when placed under a bed, but on a candlestick; this light indeed must be placed on a candlestick, that is, on the eminence of a godly life, that it may be able to give light to others. Not under a bushel, that is, in things pertaining to the palate, nor under a bed, that is, in idleness. For no one who seeks after the delights of his palate and loves rest can be a light shining over all.

For nothing is hidden, except to be made manifest; nor is anything secret, except to come to light. He says, do not be ashamed of the Gospel of God, but among the darkness of persecutors, raise the light of the word upon the candlestick of your body, retaining with a steadfast mind that day of ultimate recompense, where the Lord will illuminate the hidden things of darkness, and will reveal the thoughts of hearts. For then both praise from God awaits you, and eternal punishment for the adversaries of the truth.

The hidden and secret thing is the parable of the seed, which comes forth to light, when it is spoken of by the Lord.

Why does the Lord call us the light of the world? Why has he compared us to a city on a hill? Are we not called to shine in the midst of darkness, and stand up high for those most sunk down? If you hide your lamp beneath a bushel, you will soon notice that you yourself will be in the dark. You will find others bumping into you. So what can you do to illumine the world? Let your faith produce good works. Be a reflection of God's light. The good is not preoccupied with darkness. It rejoices in being seen. It exults over the very pointings which are made at it. Christian modesty not only wishes to be modest, but also it wishes to be beheld as what it actually is.

"And nothing is hidden that will not be revealed." Whatever anyone does in secret—whether good or evil—will all be made manifest both here and especially in the age to come. What was more hidden than God? Yet even He was manifested in the flesh.

For each of us, whether he have done good or evil, is brought to light in this life, much more in that which is to come. For what can be more hidden than God, nevertheless He Himself is manifested in the flesh.

If anyone has ears to hear, let him hear. If anyone has the understanding to perceive the word of God, let him not withdraw, let him not turn his hearing to fables, but diligently lend his ear to examining those things which the truth has spoken, diligently employ his hands in fulfilling those things which he has already understood, diligently subject his tongue to preaching those things opportunely and inopportunely.

(ubi sup.) That is, if any man have a sense for understanding the word of God, let him not withdraw himself, let him not turn his ear to fables, but let him lend his ear to search those things which truth hath spoken, his hands for fulfilling them, his tongue for preaching them. There follows, And he said unto them, Take heed what ye hear.

If any man have ears to hear, let him hear. That is, that none of those things which are said to you by me should escape you.