Homilies on Second Corinthians 2

'And whether we are afflicted, it is for your comfort and salvation, which is wrought in the endurance of the same sufferings which we also suffer;

and our hope for you is steadfast.'

Having named one, the first ground of comfort and consolation (and this was fellowship with Christ), he sets down also this second one, which he mentions.

And this is it: that the very salvation of the disciples is hereby being furthered.

'Do not, then, be cast down,' he says, 'because we are afflicted, nor be troubled and afraid;

for by reason of this very thing it would rather be just that you take courage.'

'For if we were not afflicted, these things would have destroyed you all.'

How and in what manner? Because if, growing soft and dreading the terrors, we had not preached to you the word so that you might learn the true knowledge, your affairs would have been in the utmost extremity.

Do you see again Paul's forcefulness and eager contention? From the very things by which they were troubled, he consoles them.

'For the more,' he says, 'the persecutions against us are intensified, the more ought the grounds of good hope to increase for you;

since by so much the more is your salvation increased, and the things of comfort.'

For what could equal, as a ground of comfort, the attaining of so many good things through the preaching? Then, that he might not seem to gather the encomium about himself alone, see how he makes them also partakers of these praises.

For having said, 'And whether we are afflicted, it is for your comfort and salvation,' he added, 'which is wrought in the endurance of the same sufferings which we also suffer.'

He sets it forth indeed more plainly later on, speaking thus:

'that just as you are partakers of the sufferings, so also of the comfort;'

but here for the present he has hinted at it, saying, 'the same sufferings,' and making the discourse common to both.

Your salvation is not the work of us

alone, but also of your very selves.

For we too, in preaching, are afflicted, and you, in receiving the word, suffer the same things;

we, that we may impart the very things we received;

and you, that you may receive what is given, and not cast it away.

What, then, could equal this humility of his, when he raises even those who fall so far short of him to the very same rank of endurance? 'For which is wrought,' he says, 'in the endurance of the same sufferings.'

For your salvation comes to be not through believing alone, but also through suffering the same things as we, and through enduring.

For just as a wrestler is indeed admirable both in appearance and in being in good condition and in having the art within himself, yet when he acts and takes blows and strikes his adversary, then most of all does he shine forth, since then most of all is his vigour brought into action, and the proof of his art is displayed;

even so also your salvation is then wrought the more greatly—that is, is displayed, is increased, is intensified—when it has endurance, when it suffers and bravely bears all things.

So then, the working of salvation is not the doing of evil, but the suffering of evil.

And he did not say, 'which works,' but, 'which is wrought,' showing that together with their own eager readiness, grace also contributed much, working in them.

'And our hope for you is steadfast.'

That is: 'Even should you suffer countless terrible things, we are confident that you will not be overturned, neither by your own persecutions.'

For so far are we from suspecting you, in the things which we ourselves suffer, of being thrown into confusion, that even when you yourselves are in peril, then too are we confident.

Do you see how great an advance has been made in them since the former Epistle? For he bore witness to far greater things of them than of the Macedonians, whom he everywhere in that Epistle exalts and extols.

For concerning those he is fearful, and says:

'We sent to you Timothy, to establish you and to exhort you concerning the faith, that no one should be shaken amid these afflictions;

for you yourselves know that we are appointed to this;'

and again, 'For this cause, when I could no longer forbear, I sent to know your faith, lest by any means the tempter had tempted you, and our labour should be in vain.'

But concerning these he says no such thing, but rather the opposite—that 'our hope for you is steadfast.'

'Or whether we are comforted, it is for your comfort and salvation;

knowing that just as you are partakers of the sufferings, so also of the comfort.'

For that the apostles were afflicted for their sakes, he showed by saying, 'Whether we are afflicted, it is for your comfort and salvation.'

But he wishes to show that they were comforted also for their sakes.

He said this indeed even above, though without distinction;

for 'Blessed,' he says, 'be the God who comforts us in all our affliction, that we may be able to comfort those who are in any affliction.'

And here again he says the same thing, but in another manner, more plainly and more soothingly.

'For whether we are comforted,' he says, 'it is for your comfort.'

Our comfort becomes a refreshment to you, even apart from our comforting you by word.

If we but breathe a little, this suffices to be a consolation to you;

and if we ourselves are comforted, this becomes your comfort.

For just as you count our sufferings to be your own,

so also you esteem our comfort to be your own.

For surely, sharing with us in our hardships, you will not fail to share in the more favorable things.

If, then, you share in all things, both in affliction and in comfort,

you will bring against us no charge concerning this delay and slowness;

for indeed we are afflicted for your sake, and are comforted for your sake.

For lest anyone think it burdensome to say, 'It is for your sake that we suffer these things,' he says also, 'And for your sake we are comforted.'

And it is not we alone who are in danger;

'for you also,' he says, 'are partakers of the same sufferings.'

So that, by both taking them as partakers of the dangers and ascribing to them the cause of his own comfort, he softens his discourse.

Whether, therefore, we are plotted against, take heart;

for it is in order that your faith may become mightier that we endure this;

and if we are comforted, you take pride in this also;

for indeed it is for your sake that we enjoy these blessings;

so that from this also some consolation may come to you, who share with us in the joy.

And that he speaks now of this mode of comfort, which he reaped not only through being comforted by them, but also through learning that they were at ease, hear what follows, by which he disclosed it, saying:

'Knowing that as you are partakers of the sufferings, so also of the comfort.'

For as, when we are persecuted, you grieve as though you yourselves suffered this,

so we know that, when we are comforted too, you count yourselves to have a share of enjoyment in these things.

What could be more humble-minded than this soul? He who in dangers, though bearing so much the greater share, calls those partakers who do not endure even the smallest part of them;

while in the matter of comfort he reckons the whole cause to belong to them, not to his own labors.

Then, since he had spoken of afflictions without defining them, he goes on to state also the place in which he endured these things:

'For we would not have you ignorant, brethren, concerning our affliction which befell us in Asia.'

'And we say these things,' he says, 'that you may not be ignorant of what happened to us.'

'For indeed we wish you to know our circumstances, and we have been very earnest about this;'

which is a very great token of love.

And this he had foretold in the former Epistle also, saying that 'a great and effectual door has been opened to me, and there are many adversaries at Ephesus.'

Reminding them, therefore, of those things, and recounting all that he suffered, he says:

'I would not have you ignorant concerning the affliction which befell us in Asia.'

And this too he said when writing to the Ephesians;

for having sent Tychicus to them, he declared that this was for him the reason of the mission:

'But that you also may know my affairs, and how I do, Tychicus, the beloved brother and faithful minister in the Lord, shall make known to you all things; whom I have sent to you for this very purpose, that you might know our affairs, and that he might comfort your hearts.'

And in other Epistles also he does this very thing.

And it is not superfluous, but even very necessary;

partly because of the love which he had so greatly toward the disciples, and partly because of the continual trials, in which it was the greatest consolation to know one another's affairs, so that, when things were grievous, they might prepare themselves and be watchful and more secure, and when things were prosperous, they might rejoice together.

Here, however, he indicates both a deliverance from trials and a bringing-on of them, saying:

'That we were exceedingly weighed down, beyond our strength;'

just like a ship sinking under some great burden.

And he seems to have said but one thing, in saying 'exceedingly' and 'beyond strength';

yet it is not one, but these are two.

For lest anyone should say, 'What then, if the danger was excessive indeed, but to you was not great?'—he added that 'It was both great and overcame our strength, and so overcame it, that we despaired even of life,' that is, that we no longer even expected to live.

That which David calls the gates of Hades, and the pangs and shadow of death, this same thing he too speaks of, saying that 'We endured a danger that altogether brought death.'

'But we ourselves had the sentence of death in ourselves, that we should not trust in ourselves, but in God who raises the dead.'

What is 'the sentence of death'? The verdict, the judgment, the expectation.

For such was the voice that circumstances sent forth, such the answer that the events gave, namely, that we should altogether die.

Not that it came out so far as actual experience, but it stopped at our surmise.

For the nature of the circumstances declared this;

but the power of God did not permit the sentence to come forth into deed, but allowed this to happen only in our thought and in our expectation;

'We had the sentence of death in ourselves'—not in actual experience.

And for what reason did He permit so great a danger, so that we should lose hope and despair? 'That we should not trust in ourselves,' he says, 'but in God.'

But Paul said these things not because he himself was so disposed—far from it—but ordering the others aright in what was said concerning himself, and at the same time being earnest to practice moderation;

'There was given to me a thorn in the flesh,' meaning the trials, 'that I should not be exalted overmuch.'

God, he says, permitted them not for this reason, but for another cause.

What then is this? That His power might shine forth the more brightly;

'For My grace is sufficient for you,' He says;

'for My power is made perfect in weakness.'

But, as I said, nowhere does he forget his own characteristic disposition, numbering himself among those who are exceedingly inferior, and that too when they had need of much tutelage and correction.

For if one or two trials coming upon ordinary men are enough to bring them to their senses,

how should that man, who beyond all men most practiced humility throughout his whole life, and who suffered so much as no one among men, after so many years and a heavenly wisdom, have had need of such admonition? Whence it is plain that here too, both practicing moderation and restraining those who think great things of themselves and boast, he says:

'That we should not trust in ourselves, but in God.'

And see how by this too he heals them.

'For the trials,' he says, 'were permitted to be brought upon us for your sake;'

'so greatly does God esteem you;'

'For whether we are afflicted,' he says, 'it is for your comfort and salvation;'

'and the excess is for our sake, that we should not think great things of ourselves.'

'For we were weighed down beyond measure, beyond our strength, that we should not trust in ourselves, but in God who raiseth the dead.'

Again he brings to mind the teaching concerning the resurrection, about which he said so much in the former Epistle, and he confirms it from things present.

'Who delivered us from so great deaths.'

He did not say, 'From so many dangers,' but at once he sets forth the intolerable weight of the trials, and at the same time confirms that teaching of which I spoke.

For since the resurrection was a thing still to come, he shows that it takes place every single day.

For when God draws up a man who has been given over for lost, and has come even to the very gates of Hades, He displays nothing other than a resurrection, dragging back the one who had fallen in from the very mouth of death itself.

Wherefore it is the custom of most people, concerning those who have been despaired of and then have recovered from a grievous sickness or from intolerable trials, to say this:

'We have seen a resurrection of the dead in such a one.'

'And we have hoped that He will yet deliver us, ye also helping together by your supplication on our behalf;'

'that by the means of many persons the gift bestowed upon us may through many be a cause of thanksgiving on our behalf.'

Since the phrase, 'that we should not trust in ourselves,' seemed to be a general charge and accusation, hinting darkly at some even of them, he again softens what had been said, calling their prayers a great protection, and showing at the same time that our life ought at all times to be one of struggle.

For by saying, 'And we have hoped that He will also deliver us,' he foretells snow-storms of many trials, yet nowhere an abandonment, but again help and alliance.

Then, lest hearing that they are to be in danger continually they should fall into despondency, he first showed the profit of the dangers, such as this: 'that we should not trust in ourselves;'

that is, 'That He may keep us in continual lowliness of mind;'

and that their salvation may be wrought, and yet other and more benefits besides.

'For the sufferings of Christ,' he says, 'abound in us;'

namely, the suffering on behalf of the faithful.

'For whether we be afflicted,' he says, 'it is for your comfort and salvation;'

the benefit being that this very thing shines forth all the more greatly.

'For it is wrought,' he says, 'in the patient enduring of the same sufferings;'

and still besides these, that the resurrection is seen shining before their eyes.

'For out of so great deaths,' he says, 'He delivered us;'

the benefit being that they are to be full of struggle and to look continually unto Him.

'For we have hoped,' he says, 'that He will also deliver us;'

'For ye also,' he says, 'help together by your supplication on our behalf.'

Having then shown the gain of the afflictions, and next having made them full of struggle, he again anoints their minds and makes them more eager unto virtue, bearing great witness to their prayers, seeing that by these they had procured Paul as a gift.

'For ye helping together on our behalf by your supplication,' he says.

But what is the meaning of, 'that by the means of many persons the gift bestowed upon us may through many be a cause of thanksgiving on our behalf'? 'He delivered us from those deaths,'

'ye also helping together by your supplication,' he says;

that is, 'All of you praying on our behalf.'

For 'the gift bestowed upon us,' that is, our salvation, He was pleased to bestow upon you all, in order that the many persons might give thanks unto Him, since the many also received the grace.

And these things he said, at once rousing them to prayers on behalf of others, and at the same time accustoming them always to give thanks to God even for whatever others may suffer, showing that this above all is what he himself also desires.

For those who have practised doing these things on behalf of others, will far more display both of these things on behalf of themselves.

And besides these things, he also teaches them lowliness of mind, and leads them on unto a warmer love.

For if he himself, being so much higher than they, says that he was saved by those prayers, and that a gift was given to him from God through their supplications, consider how they ought to have been disposed and to have shown moderation.

But consider for me this also, that even if God does anything out of compassion, prayer too contributes greatly in this matter.

For at the beginning, indeed, he ascribed the salvation to His compassions;

for 'the God,' he says, 'of compassions, He Himself delivered us;'

but here he ascribes it also to the prayers;

since He too pitied that man who owed the ten thousand talents after he fell down, and yet it is said that, 'being moved with compassion, He released him;'

and to the Canaanite woman also, after that much waiting upon Him and that perseverance, He then granted the salvation of her daughter, and yet He saved her out of mercy.

From this, then, we learn that even if we are to be shown mercy, we must first render ourselves worthy of the mercy.

For even though it be mercy, it seeks out the worthy;

for it does not simply come upon all, even upon those who are disposed without any feeling.

'For I will have mercy,' He says, 'on whom I have mercy, and I will have compassion on whom I have compassion.'

Observe, at any rate, what he says here also:

'Ye also helping together by your supplication.'

And He neither gave the whole to them, lest He should lift them up, nor did He wholly alienate them from the good work, that He might exhort them and make them more eager and gather them together one to another.

Wherefore he also said, 'To you He hath granted my salvation.'

For indeed God is often prevailed upon by a multitude that is of one mind and agreeing together in prayer;

wherefore also He said to the prophet:

'And shall not I spare this city, wherein dwell more than twelve myriads of men?' Then, lest thou shouldest think that it is a multitude only that He regards, He says:

'Though the number of Israel be as the sand of the sea, it is the remnant that shall be saved.'

How then did He save the Ninevites? Because it was not a multitude only, but a multitude together with virtue;

for each one repented from his evil way.

And in saving them He also said that 'They knew not their right hand from their left.'

Whence it is plain that even in their former deeds they had erred rather out of simplicity than out of wickedness;

and this is plain from the fact that they were changed after hearing only a few words.

But if the mere being twelve myriads availed to save them, what hindered them from being saved even before this? And for what reason did He not say to him, 'And shall not I spare this city that is so changed?' but instead brings forward the myriads? Setting down this too out of superabundance.

For the change was indeed manifest;

but the number and the simplicity were unknown to the prophet.

He wishes, therefore, to soften him from every side;

for a multitude too has power, when virtue also is present.

This, at any rate, the Scripture declares also in another place, saying:

'But prayer was made earnestly by the Church unto God on his behalf;'

and it had such power that, although the doors were shut and chains were lying upon him and guards were sleeping on either side, it brought forth the Apostle and set him free from all those things.

But just as, when virtue is present, it can do much;

so, when wickedness is present, a multitude profits nothing.

For indeed the Israelites, concerning whom he says that their number was as the sand of the sea, all perished;

and those in the days of Noah too were many and past numbering, and yet this profited them nothing.

For a multitude by itself can do nothing, but only as a matter of addition.

Let us therefore be diligent to unite in our supplications, and let us pray for one another, even as those of old prayed for the apostles.

For thus we both fulfil a commandment, and are led to love.

And when I say love, I speak of all good things together;

and let us learn more earnestly to give thanks.

For they who give thanks on behalf of others' blessings will much more do so on behalf of their own.

This also David did, saying:

Magnify the Lord with me, and let us exalt His name together.

This too the Apostle everywhere seeks;

this let us also practise, and let us proclaim God's beneficence to all, that we may gain them as partners in the thanksgiving.

For if, having received some good thing at the hands of men, we make them more ready when we publish it abroad;

much more, when we proclaim aloud God's benefactions, shall we draw Him to yet greater goodwill.

And if, when we have been benefited by men, we stir up others also to share in the thanksgiving;

much more ought we to bring many to God, that they may give thanks on our behalf.

For if Paul does this, possessing such great boldness, much more is it necessary for us to do so.

Let us therefore beseech the saints to give thanks on our behalf, and let us ourselves do this for one another.

This is especially the priests' achievement, since it is a very great good.

For when we draw near, we first give thanks for the whole world and for the common blessings.

For even though God's benefits are common, yet you too were saved in that which is common.

So that both for your own you owe common thanks, and for the common it would be just for you to render peculiar praise.

For He kindled the sun not for you alone, but also for all in common;

yet nevertheless in your part you possess the whole;

for it has become so great for the sake of all;

and you alone behold as much as all men saw.

So that you owe as much thanksgiving as do all;

and it would be just for you to give thanks both for the common blessings and for the virtue of others.

For we fare well in many things through others also.

For if even ten righteous men only had been found in Sodom, they would not have suffered what they suffered.

So that let us give thanks even for the boldness of others.

For this is an ancient law, planted of old in the Church.

Thus Paul also gives thanks on behalf of the Romans, on behalf of the Corinthians, on behalf of the whole world.

The good deed is not mine.

For even if it be not yours, still you ought thus to give thanks, because your member is such.

And in another way you make it also your own by your praise, and you share in the crowns, and you yourself will also receive the gift of grace.

For this very reason the laws of the Church command the prayers to be made thus, not those for the faithful only, but also those for the catechumens.

For the law rouses the faithful to intercession for the uninitiated.

For when the deacon says, 'Let us earnestly pray for the catechumens,' he does nothing else than rouse up the whole body of the faithful to prayers on their behalf.

And yet the catechumens are as yet strangers.

For they are not yet of the body of Christ, they have not yet partaken of the mysteries, but are still separated from the spiritual flock.

But if we must beseech on behalf of these, much more on behalf of our own members.

For this reason he says, 'Let us earnestly pray,' that He may not reject them as strangers, that He may not disregard them as aliens.

For they do not yet possess the appointed prayer that was brought in by Christ;

they have not yet acquired boldness, but have need of others who have been initiated.

For they stand outside the royal courts, far from the sacred precincts.

For this reason they are also dismissed when those awesome prayers are being made.

For this reason too he exhorts you to make supplication on their behalf, that they may become your members, that they may no longer be strangers and aliens.

For the word 'Let us pray' is spoken not to the priests alone, but also to those who make up the congregation.

For when he says, 'Let us stand well, let us pray,' he calls all to the prayer.

Then beginning the prayer he says:

That the all-merciful and compassionate God may hearken to their supplications.

For lest you should say, 'Why should we pray? They are aliens, not yet joined to us;'

'from where have I the means to move God? from where can I persuade Him to grant them mercy and pardon?'—that you may not, seeking these things

be at a loss, see how he resolves your perplexity, saying:

That the all-merciful and compassionate God.

Did you hear, 'the all-merciful God'? Be no longer at a loss;

for the all-merciful One has mercy on all, both on sinners and on friends.

Therefore say not, 'How shall I draw near on their behalf?' He Himself will hearken to their supplications.

And what would be the supplication of catechumens, save that they may not remain catechumens? Then he also prescribes the manner of the entreaty.

And what is this? That He may open the ears of their hearts.

For it is still closed and stopped up.

And by ears he means not these outward ones, but those of the understanding.

So that they may hear the things which eye saw not, and ear heard not, and which came not up upon the heart of man.

For neither have they heard the ineffable mysteries, but stand somewhere far off and at a distance.

And even if they should hear, they do not know the things spoken;

for those things need much understanding, not hearing alone;

but they do not yet possess the inward hearing.

Wherefore he also invokes for them a prophetic gift of grace;

for the prophet also spoke thus:

God gives me a tongue of instruction, that I may know when it behoves me to speak a word;

for He Himself opens my mouth; He gave to me in the morning, He added to me an ear to hear.

For just as the prophets used to hear in a manner different from the multitude, so also the faithful hear differently from the catechumens.

From this the catechumen also learns not to learn these things from men, nor to hear them from men (for He says, 'Call no man teacher upon the earth'), but from on high, out of the heavens.

For 'they shall all be taught of God.'

And that He may instruct them in the word of truth.

so that it may be sounded within them.

For, as one ought to know, they do not yet know the word of truth.

That He may sow His fear within them.

for some fell by the wayside, and others upon the rock.

But we do not ask in this way;

rather, just as the plough opens the furrows upon rich soil, so we pray that it may come to pass here also, that being broken up in the depth of their understanding they may receive what is cast in, and hold fast with exactness all that they have heard.

And that He may confirm his faith in his understanding.

That is, that it may not lie upon the surface, but may cast its root down into the depth.

That He may reveal to them the gospel of righteousness.

He shows that the veil is twofold:

the one because the eyes of their understanding are closed, the other because the gospel is veiled to them.

That He may open the ears of their hearts;

and here, That He may reveal to them the gospel of righteousness;

that is, that He may both make them wise and fit for receiving, and that He may teach and cast down the seeds.

For even if they be fit, it is of no profit unless God unveils it;

and even if He unveils it, yet they do not receive it, again the loss falls back to the same thing.

For this reason we ask both, that He may both open their hearts and unveil the gospel.

For not even if a royal ornament lay covered from above would there be any advantage while eyes are looking on;

just as neither, if it were laid bare, while these are not awake.

But both these come to pass if those first make the choice.

What then is the 'gospel of righteousness'? That which makes men righteous.

For by these words he leads them to a desire for baptism, showing that the gospel is not only for the forgiveness of sins, but is also productive of righteousness.

That He may give them a mind inspired by God, a sober reasoning, and a virtuous manner of life.

Let the faithful hearken, as many as are nailed fast to the affairs of this life.

For if we are commanded to ask these things for the uninitiated, consider in what state we ourselves ought to be, who ask these things for others;

for indeed one's manner of life ought to be a match for the Gospel.

Therefore also the rule of the prayer passes over from doctrines to the manner of life.

For having said, That He may reveal to them the gospel of righteousness, he added:

That He may give them a mind inspired by God.

But what is 'inspired by God'? That God may dwell in him;

for He says, 'I will dwell in them and walk in them.'

For when the mind becomes righteous, when it strips off its sins, it becomes a house of God;

and when God dwells there, there is nothing wanting.

And thus the mind becomes divinely inspired, uttering all things from that source, just as it also becomes a house of God, with God dwelling within.

Therefore he who speaks foul words has not a mind inspired by God, nor does he who delights in ribaldry and laughter.

And what then is it to have a sober reasoning? To possess health according to the soul;

since he who is held fast by the lust of wickedness, and is fluttered by present things, could not be sober-minded, that is, healthy.

And just as the sick man craves even things that are not fitting, so also does this man.

For the doctrines have need of a manner of life.

Hear these things, you who come to baptism at the very end of life.

For we indeed pray that after baptism you may also have a manner of life;

but you hasten and do everything so as to depart destitute of a manner of life.

For what if you do become righteous, but from faith alone? We, however, pray that you may have boldness also from your good deeds.

To think His things continually, to be minded toward His things, to meditate on His things.

For we ask for a sober reasoning and a virtuous manner of life, not for one day or two or three only, but throughout all one's life and existence, and the foundation of all good things—namely, to be minded toward His things.

For the many seek their own things, not the things of Jesus Christ.

How then might this come to pass? For along with the prayer one must also contribute what comes from oneself.

If we occupy ourselves in His law day and night;

wherefore he also adds this in his petition:

To occupy oneself in His law.

And just as above he said 'continually,' so here, 'day and night.'

Wherefore I am also ashamed on account of those who scarcely appear in church once a year.

For what defense could they have who are commanded not merely to converse with the law day and night, but to occupy themselves in it—that is, to be constantly engaged with it—and yet do not do this even for the smallest portion of their life, so as to remember His commandments and keep His ordinances?

Do you see a most excellent chain, and how each of these clings to its neighbor, being framed together more securely and beautifully than any golden chain? For having asked for a mind inspired by God, he tells how this might come to pass.

And how might it come to pass? By meditating on Him continually.

And how might this come about? By attending to the law without ceasing.

And how might men be persuaded to this? If they keep His commandments;

or rather, from attending to the law comes also the keeping of the commandments;

just as also from being minded toward His things and having a mind inspired by God comes the meditating on His things.

For each of the things mentioned both helps to establish its neighbor and is itself established by it, both holding it fast and being held fast by it.

Let us yet more earnestly make supplication on their behalf.

For since in a long discourse the soul is wont to fall asleep, he rouses it up again.

For again he wishes to ask certain great and lofty things;

Let us yet more earnestly make supplication on their behalf.

And what is this? That He may deliver them from every wicked and untoward thing.

Here we ask on their behalf both not to enter into temptation and to be delivered from every plot, from things bodily and spiritual alike.

From every diabolical sin, and from every assault of the Adversary;

signifying thereby both the temptations and the sins.

For sin is a thing that easily besets us, standing on every side, before and behind, and thus casting us down.

For since he had said what things must be done on our part, namely to be occupied in His law, to remember His commandments, and to keep His statutes,

he then persuades them that not even these things are sufficient, unless He Himself be present and give aid.

For unless the Lord build the house, they labour in vain that build it;

and this especially in the case of these, who still lie exposed to the devil and are under his dominion.

And you who have been initiated know these things.

Call to mind, then, those words by which you renounced his tyranny, bending the knee, deserting to the King, and uttering those awesome words by which we are taught to yield to him in nothing at all.

He calls him both Adversary and devil, because he both slanders God to men, and us to God, and again us to one another;

for at one time he slandered Job to God, saying,

Doth Job serve the Lord for nought? And again God to Job,

Fire came down out of heaven;

and to Adam again he slandered God, when He said that their eyes would be opened;

and to many of the men of the present day, saying,

God takes no thought for the things that are seen, but has abandoned your affairs to demons;

and to many of the Jews he slandered Christ, calling Him a deceiver and a sorcerer.

But how he works, perhaps some may wish to hear.

Whenever he finds no mind that is divinely-minded, whenever he finds no sober soul, whenever a man remembers not the commandments of God, nor keeps His statutes, then he takes him captive and departs.

Adam, at any rate, if he had remembered the commandment that said, Of every tree thou shalt eat, if he had kept the statute that said, In the day that ye eat, then ye shall surely die,

he would not have suffered what he suffered.

That He may vouchsafe to them, in a fitting season, the regeneration of the laver, the remission of sins.

For we ask both the present things and the things to come;

and we discourse concerning the laver, and in the very petition we teach them to know its power.

For from this point already the discourse accustoms them to know that the thing is a new birth, and that we are born again, just as from the womb, so from the waters;

that they may not say, as Nicodemus did, How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born from above? Then, since he had spoken of remission of sins, in what follows he confirms it, saying:

Of the garment of incorruption.

For he who is clothed with sonship plainly becomes incorruptible.

But what is the meaning of, In a fitting season? Whenever he is well-disposed, whenever he approaches with eagerness and faith;

for this is the fitting season for the believer.

That He may bless their comings in and their goings out, all their life.

Here they are bidden to ask even for something bodily, inasmuch as they are still weaker.

For their houses and their households.

That is, whether they have servants, or kinsfolk, or any others belonging to them.

For these were the rewards of the Old Covenant;

and nothing seemed so dreadful as widowhood, as childlessness, as untimely mournings, as being in famine, as their affairs not proceeding with a fair wind.

For this reason He permits these also to linger over the more bodily petitions, raising them up little by little.

For this is what Christ also does, this is what Paul also does, making mention of the ancient blessings;

Christ, when He says:

Blessed are the meek, for they shall inherit the earth;

and Paul, Honour thy father and thy mother, and thou shalt be long-lived upon the earth.

That He may cause their children to grow and bless them, and bringing them to the measure of full stature, may make them wise.

Here again both something bodily and something spiritual, seeing that they are disposed as very babes.

Then the latter part is wholly spiritual;

That He may direct for them all the things set before them unto that which is profitable.

For not simply the things set before them, but unto that which is profitable.

For often a journey is set before us, but it is not profitable;

or some other such thing, but it is not advantageous.

From these things they are taught to give thanks to God in all things, as things done for their profit.

And after all these things he then bids them rise up.

For having first cast them upon the ground, when they had asked what they asked and were filled with confidence, the word raises them up, and bids them henceforth also to hold fast to supplication toward God.

For some things we say for them, but other things we entrust to themselves, thus already opening to them the doors of asking;

just as with children, at first we ourselves teach them, and then bid them also to speak for themselves, saying:

Ask ye for the angel of peace, O catechumens.

For there is an angel that has chastisement, as when he says:

A sending by evil angels.

For this reason we bid them ask for the angel of peace, teaching them to seek that which is the bond of all good things, namely peace, so as to be delivered from all strife, from all war.

That all the things set before you may be peaceful.

For even if a thing be burdensome, yet if it has peace, it is light.

For this reason Christ also said:

My peace I give unto you.

For no weapon is so mighty for the devil as strife and enmity and war.

Ask ye that the present day, and all the days of your life, may be peaceful.

Do you see how again he bids their whole life to be spent in virtue? May your ends be Christian;

the sum of good things, that which is noble and that which is profitable.

For that which is not noble is not profitable either.

For with us the nature of profitable things is other than the supposition of the many.

To commit themselves to the living God and to His Christ.

For we do not yet entrust to them petitions on behalf of others, but it is welcome enough that they can pray on behalf of themselves.

Do you see a prayer complete both in respect of doctrines and of conduct? For when we have said 'Gospel,' when 'garment of incorruption,' when 'laver of regeneration,' we have named all the doctrines;

When we said a God-inspired mind, when a sober reasoning, when the other things we have mentioned, we were hinting at one's manner of life.

Then we bid you bow your heads, making the blessing of God a token that the prayers have been heard.

For it is not indeed a man who blesses, but through that man's hand and tongue we present to the King Himself the heads of those who stand by.

And all cry out aloud the 'Amen.'

But for what purpose have all these things been said by me? That I might teach you that we must seek the good of others, lest the faithful should think that these words, when they are spoken, have nothing to do with them.

For it is surely not to the walls that the deacon says, 'Let us pray for the catechumens.'

'Let us pray for the catechumens.'

But some are so senseless and dull and dissolute that they stand and chatter not only during the time appointed for the catechumens, but even during the time appointed for the faithful.

Hence everything is turned upside down, hence everything is ruined: that at the very time when we most need to reconcile ourselves to God, at that very time we go away provoking Him.

For indeed, among the faithful we are bidden to approach the God who loves mankind on behalf of bishops, on behalf of presbyters, on behalf of kings, on behalf of rulers, on behalf of land and sea, on behalf of the air, on behalf of the whole inhabited world.

When, therefore, we who ought to have such great boldness as to make intercession for others do not pray watchfully even on our own behalf, what defense have we? What pardon? Wherefore indeed I exhort you, considering all these things, to know the time of prayer, to become lifted up on high, to be released from the earth, and to lay hold of the very vaults of heaven, that we may be able to make God propitious and to obtain the good things that have been promised;

which may it be granted us all to attain, by the grace and love toward mankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, and honor, now and ever, and unto the ages of ages. Amen.