But if it does not know whether the man it makes to supplicate can obtain, then fate is improvident and devoid of reason, since all ignorance is folly, and folly indeed is stupidity. Into this category falls the whole discourse of the pagans. Let the pagans see to it, who, surrounded by a darkness poured about them, do not see the light. For ensnared by an ancient error, they refuse to lend their ears to the truth which formerly lay hidden. What shall we say of certain Christians, who, changed in name alone, lay claim to the vanity of their former error, so dulled that they contend the Lord himself acted under fate, saying: (he himself said:
'My hour has not yet come,' as though this hour were not of his will, but the necessity of a fatal condition—whereas he signified the hour of his own will, in which he permitted himself to suffer. Finally he says: I have power to lay down my life, and I have power to take it up again. The fatal necessity therefore ceases, where there is the power of will. And how is he called Savior by us, if the things we do or that befall us are of fate? For he is called Savior precisely because he showed us the way of salvation. And so, if it was shown by him, it was not of fate, since it formerly lay hidden, whereas they contend that what is said to be of fate comes about unforeseen.
For here lies the merit of faith, which cannot be said to be of fate, since what is believed was not heard of in other ages; for they say the fates supply only that which is bound up in the common dealings of men. But by what reasoning can the fates be said to be able to supply that which they are caught not knowing? Hence it is that the apostle says: which none of the princes of this world knew. These are the princes and powers having under them the evil angels, who under the name of the fates accomplish their own pleasures, as it pleases them, just as sorcerers are wont to confess. For there are some whom they love, others they do not love, certain ones they hate. And to each one each suggests what he loves, since they too have diverse pleasures:
to some the lust of various debaucheries, to some lust fixed on a single object, to some the wantonness of pleasures, to some wrath, to certain ones greed; to some they procure gains, to others losses; to some a gift, to others hatreds, and indeed hindrances as well. And sometimes, sated at fixed seasons, they rest in idleness; but sometimes they do not force themselves upon a mind occupied with some reasoning, since they do not have dominion, but creep in, seeking an opportunity by which to seize it. Therefore the will's choice is free; but while through a certain sloth we become negligent concerning ourselves, they urge their solicitations upon us toward adverse things—especially if they have found us pondering something that is not of the law, in that very thing they will come, helping that we may fulfill what the law forbids.
For if the fear of God be in the soul, neither flesh nor blood nor principalities nor powers prevail, since by the supports of God they are restrained, so that they are overcome without toil. But if we were not in our own power, how would the Lord say: Ask, and it shall be given you; for everyone who asks receives? If then he who wishes to ask shall receive, that saying which is wont to be uttered no longer holds: 'not what we will, but what is given'—since the will is stirred up by the Savior, that it may ask and receive what it has asked. But they say this is of fate, that whether one asks or does not ask, he nevertheless obtains by fate that which is either evil or good. The Lord, however, excluding this, says: Daughter, your faith has made you whole—so that it is no longer of fate, when faith receives the benefit.
And again he says: If you believe, all things are possible to him who believes—surely he placed the merit in the will, since it is the good of faith, not of nature. Now faith is a thing that comes in addition, which rouses the will to exertion, so that, since it is not in nature, the will, which is in nature, having received faith, may lodge merit for it before God. For the nature of men is like a stone, which, though it does not have fire in its substance, yet has it in potency, so that by working it may produce what it does not seem to have, since it does not exist, but is as it were in seed. So it is in potency, that through exertion it may be generated; and if exertion be lacking, it does not exist, since seed too, unless it be worked, does not generate, but remains alone by itself. The accession therefore brings it about that it generates.
So too man does not have faith in his nature, but the seed of faith, which, unless it be called forth and exercised, will give no fruit—that is, he will not have faith. For those who believe the fables of the astrologers exterminate the seed of faith, which bears witness both to the Creator and to his justice. For the work acknowledges its maker and attests that by equal right he loves the things he has made. Therefore we admonish that this art must be fled by all means. For its devotees are both enemies of God and never without anxiety; for they are always in suspense, awaiting what they know to be uncertain.
But let us, who believe that all prosperous things come from God, and that, if any adverse things arise, they are restrained by his nod, live simply, secure in his protection—yet not unaware that, even if anything adverse should befall us while we act well, when borne it will profit toward the crown. CXVI. THE ACCOUNT OF THE PASCH. The Pasch, most beloved brethren, is named from the Passion, as the prefiguration of this tradition teaches us, which was enacted in Egypt through Moses the servant of God, Scripture saying: This is the sacrifice of the Lord's Passover.
What then is the reason that the sacred mystery was celebrated through blood, and the restoration of life through death—so that, when death thought to make increase for itself, having received the blood of the Savior it should flow away diminished, and, when it reckoned it had worked with power, it should perish enfeebled? For by his work, through divine management, death was found unto death, so that—since it always wills evil—it should be given way to for a time, that, destroyed by its own work in justice, it might not be able to complain of the kingdom taken from it. For although God can do all things, yet he does nothing that is contrary to reason. For the justice which he exacts, this also he does, not presuming upon his power.
Great therefore is the providence toward the human race, that, keeping justice, he should thus loose those things which had been justly decreed, and rescue man from death, although he was not unjustly held. But because man had been deceived by the envy of the devil, it was just that he should be succoured. For he was held by the sentence of God, but it was Satan who had wrought this. Hence, just as it seemed just to rescue him, so it was unjust to do this by power with justice neglected. For man being conquered at the devil's persuasion, when he was to receive mercy, the devil as it were accused and contradicted. Hence it was so brought about that he who gloried in the sin of man should be caught sinning, so that, at last made guilty, he might not dare to contradict.
Thus it came about that the Son of God should be born man, and, preaching justice, should provoke the devil—because he was restraining men from his vices—so that he even killed him who knew no sin. Then he was found to have sinned, and indeed more grievously than the man whom he accused.
For when, by the decree of God, he claimed man for himself on account of sin—since he who sins is on the devil's side—he was found to have sinned the more, when he slew him who had not sinned, so as to usurp him for himself through death. Through death, therefore, destruction crept in upon death, and, that blood might be recovered, blood was poured out; because, as I said, death—which is the devil—since it was found to have sinned unto the death of the Savior, lost his blood together with that of us all; because, just as through the one sinning Adam it held all in death, so through the one not sinning it lost all. Therefore the Savior's blood, poured out unjustly, obtained this under the name of a reward: that, recovering the blood of its own origin in triumph, it might recall it to its former state with its substance bettered.
For death, being conquered, could not contradict him who had conquered it. Blessed therefore is the mystery of the Pasch, which through our blood redeemed us, death being vanquished through death, just as poison is wont to be overcome by poison. CXVII. CONCERNING ABRAHAM. The faith of this patriarch was so preeminent and admirable that all other just men confess him to be the father of belief by God's judgment, nor is anyone worthy of God and dear to him unless he has been called his son. For the prerogative of his honor and merit is his faith, which, since he does not hesitate to give it amid things incredible, among other things he was even found worthy to see the Savior in the likeness of the incarnation then to come, the Lord saying and proving to the Jews:
Abraham your father longed to see my day, and he saw it and was glad. For he who by merit was made the father of faith, it was fitting that he should foresee the hope of his future sons, which, by the favor and provident God, through the grace of inheritance, should overflow from a human and pious father unto obedient sons. Let us now see what this faith believed, that it might attain to such honor and glory by the divine judgment. For we have praised the faith, but what it believed we have not yet said. For the Lord, leading him out, showed him the stars of heaven and said: Can you number them? So shall your seed be.
And Abraham believed God, and it was reckoned to him for righteousness. It would have been no great thing to have believed God, except that what he believed the world judges incredible and foolish, since it does not lie within any hope grounded in the nature of things. Hence Abraham, one out of the world, because he believed this, was set apart from the worldly and justified. This therefore, to have believed against the treachery of worldly wisdom, makes it great; for to have believed this against its hope is of the greatest merit. For the despair of worldly men is the merit and hope of Christians. For the reward of the good makes the cause of the evil; for faith is stronger and fuller when it commits itself the more to things incredible.
For a man already withered, and from an aged wife, believed that he would have seed which for its abundance could not be numbered—not regarding so much what was shown, as deeming that he who showed it could not lie. And therefore it was reckoned to him for righteousness. For to believe a thing absurd and known to be impossible belongs to a dullard, unless there be a person who urges that this be believed. Hence Abraham is both of admirable faith and of an expert heart, since he both believes that which is incredible and commits himself to him whom not to believe is both foolish and perilous. For this proves our faith reasonable, that it believes him able to do what he promises from no other than from God. This therefore is the bulwark of faith, this its triumph.
And indeed the wise men of the world, perceiving the nature of things, that this cannot be, say it is foolish to believe—not knowing that, according to the apostle, that which is foolish of God is wiser than men. For they would justly judge us foolish, if we believed this concerning the nature of things, which is proved impossible. But further, those things which the nature of things cannot do, we believe that God is going to do, if he has promised. What folly can be detected in this matter? But if the work that is believed possible is unworthy of God, then faith is rightly compared to dullness; but if it is worthy, then through that which is impossible to the creature, why should not that faith be praiseworthy, which grants to the Creator as much as the creature is denied to be able to do?
Great therefore and admirable is Abraham, who did not hesitate to believe God against the verdict of the world, because he is able to do what he promises. By nature a Chaldean, he appeared a master of belief: although skilled in astrology, he nevertheless set God before human counsel, deeming it worthy if this be believed concerning God, the manner of whose accomplishment cannot be investigated. For the power of God confirmed his weakness, because, to attest the singular greatness of his majesty, he was disposing to do things impossible and unheard of by the world; and by doing this he would show himself Lord of the creature, and the creature would subject itself to him whose work would seem impossible to all others—by whose unbelief the most faithful Abraham is the more exalted.
For his faith is the punishment of the unbelieving, and the treachery of the unbelieving is his glory; for he is the father of the faithful and the judge of the unfaithful. For by his example both the good are granted eternal life and the evil shall pay eternal punishments. For in that time, when the world was still but a child in knowledge, and not yet enlightened by signs and prodigies which might draw it to faith, he did not deny faith to God against his own knowledge. Holy Abraham, therefore, most faithful, was given as an example to the human race. For in him were prefigured all the nations,
that they should come into salvation through faith; and that the superabundant increase of his faith might be known, he is tempted and commanded to offer up his son to God—a thing which had never been done—and he is neither troubled by the novelty of the matter nor disputes whether parricide ought to be done at God's command, who had threatened that homicide should not be done. Thus, undaunted and secure concerning God's will, he does not hesitate to deem provident what God commands; and this son, whom the two aged ones had received by promise—the reward of faith, the index of his merits, and in whom all hope of the promised future seed was held. That he might fulfill it with all devotion, he did not disclose it to the boy's mother, lest he bring some hindrance to his consecration, knowing that, regarding affection for children, mothers are more prone in love;
and therefore he concealed it from her, not doubting that what God commands ought to be fulfilled, so that by this example we might be taught to do God's commandments with all care. For if the most faithful Abraham is found obedient in a matter so grave and harsh, how much more we, to whom those things are enjoined which can be borne! O faith dedicated to God, and hope firm in the Lord, which is so dear and sweet that it is set before the affections of parents and children, Scripture saying: Taste and see, how sweet is the Lord! But our patriarch, the most faithful Abraham, because he was a prophet, knew what he ought to follow. Therefore, according to what the Lord said now, he did then, so that he might prefer God in love even to his dearest son, the Lord saying:
If anyone love father or mother or sons above me, he is not worthy of me. Hence the patriarch, that he might prove worthy of the Lord above all others, did not even refuse to slay his son. CXVIII. CONCERNING JOB. Great, most beloved brethren, is the love of almighty God toward the human race, which, when understood, leads to the kingdoms of heaven, but when not understood, leads down to the lower regions. For God wills his benefit to be welcome and fruitful, that it may both profit us and that it may delight him to have mercy.
Therefore, since he is good and wills all men to be saved, he showed us an example of justice in Job his servant, as the present reading testifies, that, following it, we might be able both to be free from evil and to come to good—not only freed from punishment, but also rewarded. How admirable then is most holy Job, who, before the law was set forth in writing, showed by his works the exemplar of the law, learning in this matter no instruction from any document, but with nature herself as guide—in whom God decreed that the seeds of justice should be naturally implanted—he kept reverence toward his Creator with pious devotion! With how great praise then is he worthy, and with what words ought his deeds to be extolled, to whom neither before the law nor after the law can we find an equal?
Although if anyone could marvel at his deeds, he would no longer be comparable with him, nor could he rightly be called like him. For it was not his own that he had stood forth such, since he had followed another's example. But holy Job, when he had seen no such thing nor read it in any volumes, showed himself such that he had nothing in himself conferred by another, but he himself conferred upon others, furnishing a form by his wondrous deeds for meriting the Lord. Wherefore he is commended also by the testimony of the Lord, who says: Have you considered my servant Job? For there is none like him on the earth, a true worshipper of God. Who could merit so much, to whom the Lord bears such testimony, except this man, who is found not an imitator, but the author of the things he did?
Hence he is also affirmed a true worshipper of God. For no simulation of feigned truth can be seen in him who has none such before him. For everyone who feigns, feigns that which he is seen to imitate. And yet, with all these things, there are still more excellent things that may be told.
For in these praises there were no proofs of tribulations, but a purpose dedicated to God, set in exercise and observances; and because, to the tempter, this did not seem full unto the crown of his merits, he asks that it be permitted him to test Job's justice by various temptations, so that, hard pressed in many things, he might somewhere stick fast and be able to exceed measure—since to this end diverse punishments are wont to be inflicted upon sinners, so that, since no one can bear all torments, some one of them might elicit from him a confession of the truth. And so it was permitted the tempter to destroy and ruin all his things, even unto the death of his sons, so that, if he should bear the loss of his oxen, he might not bear that of his sheep;
or if he should bear the loss of his sheep too, he might not bear the loss of his camels, nor of his servants nor of his whole substance; or if, because he was of great spirit and of devotion right pure, he should not be overcome by all these, surely at least, compelled by the affection of love, he should be broken by the death of all his sons at once. But because, before the law was set forth, he had the law written in his heart, no losses nor bereavements made him less in his devotion to God, so that he might furnish a form that God is to be loved from the whole heart above all things.
How great glory then is he worthy of, who before the law kept the law, that he might demonstrate the law which was to come—how it was to be kept—not in words, but as a doer in deeds! And because the tempter is irreverent, and this glory did not seem to him sufficient for the proof of the just man, unless he should contrive something else against him which he knew could not be borne by a man, he asks again that he might strike that very man with a savage wound from the head even to the nails. And when this was permitted—because he is not to be trusted—it was commanded him that he should preserve his life, on account of free choice, lest he dare anything violently against him whom he could not overcome by the right of reason.
Having therefore received the power, with the savagery of cruelty breaking out afresh in him, he struck the just man with a plague exceeding great, so that there was nothing in his body that was immune from a wound—which no man could endure, save Job alone, who was able to conquer Satan. And when even thus the wickedness of the devil drew nothing against God from the just man, he was mindful of his old craftiness, by which he had deceived Adam—if he might deceive this man too through a woman, since one is easily deceived through a member of his household. And in all these things accomplishing nothing, nay rather suffering loss, the most shameless Satan found God's servant not only immovable, but even a master.
For set in that very necessity, he not only endured in the fear of God, but even, rebuking his wife who was suggesting the contrary, taught that all things which happen by God's permission are to be bravely borne. This pertains to the twofold punishment of the improvident Satan, since he neither persuaded this man to what he wished and, while he envies this man, he made others learn what he did not wish even this man to know. How much, then, temptation profits God's servants and harms the devil, we are more fully taught by this reading. For when he thinks to harm them, he advances them; and when he persecutes one, he provokes many. For many, seeing this man protected by God's aids, become his imitators. Wishing therefore to make gain, he lost; for his fury is always damaging to himself.
For while he does not allow the just to be just, lest they be rewarded, he makes them more worthy; and when he is jealous of holy Job, he doubled his merit in heaven and on earth, since he was both increased here and received into the heavens with the Savior, so that all these things might profit unto the glory of the saints, but unto the punishment of the devil. CXVIIII. CONCERNING TOBIAS. So great is the providence of the Lord God concerning us, that, not willing us to err, he gave both the law and the examples of good works, by which life may be lived modestly and tranquilly with the fear of God. For he who is the author of life surely does not will his own work to be subject to death.
Although nature itself is not without the law, yet because the Lord is good and merciful, in order that there might be a greater knowledge of those things which are to be followed and of those which are to be avoided, he showed it by writings and by examples, as the present reading testifies. God's servant, holy Tobias, was therefore given to us as an example after the law, that we might know how the things we read are to be done, and, if temptations come, that we might not depart from the fear of God, nor hope for help from anywhere other than from him, mindful that it is written: I have been young and have grown old, and I have never seen the just man forsaken, nor his seed seeking bread. Never therefore can he be deceived who hopes in God with his whole mind.
Although for a time tribulations may have arisen through the snares of Satan, the examples of holy men teach us that these are not permitted by God except unto the increase of our merits, since, if they be borne with an equal mind, here consolation will be given us with effect, and in the future eternal life with glory. For our God, because he is just, and there is no respect of persons with him, permits us to be tempted, because he loves us, that after toil he may be able to give us the most abundant rewards. Finally, to the apostle praying that the temptations might cease from him, the Lord said: My grace is sufficient for you; for strength is made perfect in weakness. Hence following, he says: When I am weak, then am I stronger, and:
'I rejoice,' he says, 'in my tribulations, that the power of Christ may dwell in me.' How praiseworthy holy Tobit was, the Scripture teaches us, whose devotion neither captivity diminished, nor did the loss of his eyes persuade him to bless God any the less, nor did the exhaustion of his substance turn him aside from the way of justice and truth. For necessity proves the just man, and to preserve equity in poverty is true and perfect justice. For from the very thing by which the devotion of certain men is diminished, from that Tobit, worthy of praise, gained increase. 'For poverty,' it says, 'humbles a man; and he who is humbled cannot preserve justice.'
But the spirit of holy Tobit, lifted up to God, was neither broken by captivity nor humbled by poverty, since even against the prohibition he committed the bodies of the slain to burial, and, confident in God's bounty, was merciful out of his very small means, knowing that this mercy is more pleasing to God which is done out of little, as also that widow did whom the Lord praised in the Gospel. For this man is truly faithful, this man does not doubt God's promises, who gives bountifully out of his small store. Therefore, consoling his spirit by the hope of things to come, Tobit, consecrated to God, was found robust and strong in temptation, showing that in necessity one must watch all the more in the fear of God; for if necessity does not drive a man to God's help, how much more should security!
Therefore holy men, being certain that God has reserved to Himself the judgment of all things that are done in this world, bore tribulations and losses and the rest of their ruin, or insults, not grudgingly, but received them even gladly, as also our apostles, who, when beaten, rejoiced because they were counted worthy to suffer reproach for the name of God. For ruins which are unjustly inflicted on the faithful, whether in tribulations or in insults, are tokens of future merits. And so the just Tobit pleased God to such a degree that he received his reward in a twofold kind of his merits.
For even in the present life he recovered, through the ministering angel, the sight he had lost, being enriched also with abundance pertaining to this present life; and in the life to come he was made heir of the kingdom of heaven, so that we might be taught by this that whoever obeys God's law with his whole heart and does not doubt His promises, God both takes care of him in this world and in the world to come grants him eternal life. There is also another thing that invites us to divine service. For holy Tobit obtained not only the merits of his own justice, but to the sum of his glory there is added even something from the good deeds of those who become his imitators. For in imitators the examples are praised, which can also accrue to us, if we so live that it is fitting for us too to have imitators. 120. ON FASTING.
It is fitting, most beloved brethren, that the most devoted priest of God and the overseer of the people of Christ should exhort the people set under his care in sound doctrine, as the apostle commands, so that we may do the work of faith for the observance of the season with all care and diligence, with an eager and devoted spirit. For although it is not hidden what profit the fasts bring which are now to be celebrated as the festal day of Pascha draws near, yet it ought not to be passed over in silence. For devotion is stirred up when those things which, though not unknown, are nevertheless recounted.
For such is the nature of our disposition, that it grows torpid if the practice of reading ceases; for just as iron, unless it is put to use, breeds rust, so also the soul, unless it exercises itself frequently in the divine readings, breeds sins within itself. Hence it is that in the Psalm he calls that man blessed who meditates on the law of the Lord day and night. Finally, although the divine words are known, yet when they have been recalled from the sacred volumes, the devout breast receives them as though they were new. For the soul's desire toward salvific works is awakened. Hence the apostle says to Timothy, among other things: 'that you may rekindle the grace of God which is in you.' Therefore fasts are necessary for us, as medicine for wounds.
For they confer a remedy for everlasting life, yet in such a way that they be commended by the testimony of two things, that is, by prayer and by mercy. Fasts therefore mitigate the intemperance of the body, restrain hostile impulses, take away the burden of the soul, as the Lord says: 'Do not be given over to feasting and drunkenness, lest your hearts be weighed down.' For when the soul has been freed from food and drink, then it better recognizes itself. For just as in a dirty mirror a man does not see himself as he is, so also, if he has been weighed down with food and drunkenness, he perceives himself other than he is. Then lust is awakened, anger is kindled, pride is inflamed, wantonness is begotten. Hence the apostle says: 'Do not be drunk with wine, in which is wantonness.'