If anyone bears the insults inflicted by his neighbor, and silently carries the evils thrown at him, great is the patience which he shows — but only if he does not hold the pain in his heart, if he seeks to win even the very one who had wickedly transgressed to the tranquility of gentleness. For if, while outwardly displaying patience, he holds pain within, and does not love the one whom he endures, he has indeed a front in the building, but before the front he has no court; because he who has submitted himself to the narrowness of hatreds has assuredly lost the breadth of charity. For, as we have already said in an earlier part (Homily 9, especially section 22 and following), that patience is true which loves the very one whom it bears. For to tolerate, yet to hate, is not the virtue of gentleness, but a cloak of fury.
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And it is to be noted that this same court is called that 'of the gate.' For our gate is the entrance to the kingdom. And to love God and neighbor perfectly is already to be striving toward the entrance of the kingdom. For in as far as each one loves, so far does he draw near to the entrance; but in as far as he neglects to love, so far does he refuse to enter, because he does not even strive to see what he does not desire. Then, therefore, do we have the court of the gate, when out of the breadth of charity we already enter by desire into that supernal life which we are as yet in no way able to attain.
And so, when a good work is done toward a neighbor, it remains that the intention of that same good work be discerned: whether the mind seeks not the recompense of present favor, but stretches its hope toward the future promise, so as to hope for eternal things from temporal, for heavenly from earthly. For the hope of heavenly things makes the mind firm, lest it be shaken by the waves of earthly tumults. Of which it is also said through Paul: 'Which we have as an anchor of the soul, sure and firm, and reaching even to the interior of the veil' (Hebrews 6:19). And concerning these interior things it is here also added: Verse 15: 'And before the face of the gate, which reached even to the face of the porch of the inner gate, fifty cubits.' 15. As to what is said in this place, 'Before the face...'
...of the gate, there is described not an exterior but an interior place before the gate, since it is declared to reach even to the face of the porch of the inner gate. Whence also the same place is said to be measured at fifty cubits. For by the number fifty is signified eternal rest. For the number seven has its perfection, because on that day the number of the days was completed. And by the law the Sabbath was given for rest (Exodus 20:8,10). But that same number seven, multiplied by itself, is brought to forty-nine; to which, if a unit is added, one arrives at fifty — because all our perfection shall consist in the contemplation of that One, in whose sight there shall then be lacking to us nothing of salvation and of joy.
Hence also the Jubilee, that is, the fiftieth year, was given for rest, because whoever shall have attained to the eternal joys of Almighty God shall no longer have toil and groaning. 16. But it is to be noted that the place which is described as extending for fifty cubits is said to reach to the face of the porch of the inner gate. Not, therefore, in this place does the prophet speak of the porch of the inner gate itself, but of the place further within which extends toward the porch of the inner gate. By which place indeed, as we have said, our hope is signified, which, while it seeks eternal rest, leads the mind to the porch of the inner gate.
For this very thing — that we desire heavenly things, that we sigh for the promised joys, that we seek the rest of the eternal life — is already to draw near to the face of the inner porch. Let, therefore, faith be signified by the gate, charity by the court, and by the place which draws near to the face of the inner gate's porch let hope be figured — without which three virtues no one who is already able to use reason can enter into the heavenly building. Let there be, then, faith in the gate, which introduces to understanding; charity in the court, which enlarges the mind unto love; hope in the place which is described as of fifty cubits, because through desires and sighings it introduces the soul to the secret joys of rest.
Of which rest, even though as yet — as it is — we do not behold the light of truth, we nevertheless already see something through the chinks of understanding. Whence here also it is added: Verse 16: 'And oblique windows in the chambers.' 17. In oblique windows the part through which the light enters is narrow, but the interior part which receives the light is broad — because the minds of those who contemplate, although they see something but thinly of the true light, are nevertheless enlarged within themselves with great breadth. For they can scarcely take in the little which they behold. Very small indeed is what those who contemplate see of eternity; but from that very smallness the bosom of their minds is loosened unto an increase of fervor and love;
and from that they become broad within themselves, from which they admit to themselves the light of truth as if through narrow passages. This greatness of contemplation, since it cannot be granted except to those who love, is said to be in the oblique windows in the chambers, or in those things which are said to be beside the chambers, no longer outwardly but inwardly. For concerning these same windows it is added: Same verse: 'And in their fronts, which were within the gate on every side round about.' 18. For they were in the chambers, and they were also in the fronts of those things which had been constructed within the gate on every side round about — because he who has a heart within likewise receives the light of contemplation. For those who still think too immoderately on outward things are ignorant of what chinks of contemplation there are concerning the eternal light.
For that infusion of incorporeal light is not grasped by the images of corporeal things, because while only visible things are thought upon, the invisible light is not admitted to the mind. But whoever now attends to the light of contemplation ought to take the greatest care that he always guard his mind in humility, that he never exalt himself over the grace by which he is filled, and that he consider of what sort those oblique windows are, which signify the minds of those who contemplate. For through oblique windows the light enters, and the thief does not enter — because those who are truly seers always press down their sense in humility, and to their minds the understanding of contemplation enters, but the boastfulness of pride does not enter.
And so the windows both lie open and are fortified, because the grace by which they are filled is opened in their minds, and yet they do not permit the adversary, pride, to enter in to themselves. 19. But it is to be noted that within the gate on every side round about the oblique windows are said to be. For the grace of contemplation is not given to the highest and denied to the least, but often the highest, often the least, more often the retired, and sometimes even the married receive it. If, therefore, there is no office of the faithful from which the grace of contemplation can be excluded, whoever has a heart within can also be illumined by the light of contemplation — because within the gate on every side round about the oblique windows have been constructed, so that no one may glory of this grace as of a singular distinction.
Let no one esteem himself to hold the gift of the true light as a private possession, because in the very thing which he thinks himself to have as chief, another is often richer — one whom he did not suppose to have any good thing at all in himself. Whence here also it is still fittingly added: Same verse: 'And likewise there were windows in the porches round about within.' 20. After he had said windows in the fronts, he added windows in the porches round about within — because not only the high members of holy Church which are pre-eminent have the grace of contemplation, but for the most part even those members receive this gift who, though they already shine forth toward the highest by desire, nevertheless still lie in a lowly place by their office.
For unless Almighty God poured the light of contemplation even into those who seem despised, there would have been no windows in the porches. We see, accordingly, some set in the heights of holy Church's light speaking lofty things of heavenly matters, with wondrous zeal, in as far as an illumined mind suffices, searching out the secrets of the supernal fatherland: these are windows in the fronts. But others are contained in the bosom of holy Church, and are seen despised in human eyes, yet within themselves they devote themselves to the pursuits of wisdom, they pant after heavenly things, they consider — in as far as they prevail — what the eternal joys may be: these are windows, oblique indeed, but in the porches. 21.
But it is well said 'round about,' because every inquiry into secret things has a circuit, while the soul in its thought says: 'Is it perhaps this? is it perhaps that?' — going, as it were, in a circle, that it may find what it seeks. And when to it the uncircumscribed light begins to break forth in knowledge, then, as if through an oblique window, the ray of truth comes. For thus indeed in our contemplation we make progress by going around with our thoughts, just as we often seek the examples of good men, that we may make progress in our conduct. For when the soul now thinks to pass over to better things, it searches out whatever better thing it can hear of others, now sifting the life of this one, now of another holy man.
Whence a certain elect one also, who in the outspread bosom of holy Church throughout the whole world had cast the eyes of his mind, seeking the life of good men for imitation, said: 'I will go round about and offer in the tabernacle of God a sacrifice of jubilation' (Psalm 26:6). Behold, that he might offer the sacrifice of jubilation, he went round about — because unless he sent his mind hither and thither to search out the life of good men, he himself would not have arrived at the sacrifice of jubilation. But when holy men within holy Church are led to the highest places, their life is set as if in a mirror, that all may see the good things which they ought to imitate. Whence here also it is fittingly added: Same verse: 'And before the fronts a carving of palms.' 22. What is designated by the palms, except the rewards of victory?
For these are wont to be given to the victors. Whence also concerning those who in the contest of martyrdom had conquered the ancient enemy, and, already victors, rejoiced in the fatherland, it is written: 'And palms were in their hands, and they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne, and to the Lamb' (Revelation 7:9-10). For to have palms in the hands is to have held victories in one's working. Of which working the palm is there rendered, where now without contest there is rejoicing. Whence here it is not said 'palms before the fronts,' but 'before the fronts a carving of palms.' For there shall the palm of victory be seen, where now there shall be rejoicing without end.
For here we for the most part behold holy men doing wondrous things, working many miracles, cleansing lepers, casting out demons, putting to flight bodily sicknesses by a touch, foretelling things to come by the spirit of prophecy. All these are not yet palms, but still the carving of palms; for these things are sometimes given even to the reprobate. Whence also through the Gospel Truth says: 'Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and cast out demons in thy name, and in thy name done many mighty works? And then will I confess to them: I never knew you; depart from me, ye that work iniquity' (Matthew 7:22-23). But the one sign of election is the steadfastness of charity, as it is written:
'By this shall it be known that ye are my disciples, if ye have love one for another' (John 13:35). But when the elect do these miracles, they do them far differently from the reprobate — because what the elect strive to do out of charity, the reprobate strive to do out of self-exaltation. Yet even to these same elect, the very wonders which they do through charity are not yet palms, but still the carving of palms — because from them it is again shown of what sort they are held to be inwardly before the Almighty Lord. But there shall the palm be to them, where now there shall be no strife of death. For that eminent preacher then beheld the true palm to be given to the victors, when he foresaw the resurrection of the dead to come to pass, as he says:
'For this corruptible must put on incorruption, and this mortal must put on immortality. And when this mortal shall have put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?' (1 Corinthians 15:53 ff.). Then, therefore, shall the victory be perfect, when death shall have been fully swallowed up. But in everything which we behold wondrously done concerning signs, we do not yet see the victory itself, but still the images of victory. Since, therefore, for the most part to the saints — even those set in more lofty places, that others may be provoked to good works — virtues and signs are given, before the fronts of the inner building the carving of palms is displayed.
Let these things treated on the present day suffice, that we may come — being made stronger, with the help of our Lord Jesus Christ — to those things which are subjoined; who lives and reigns, God, with God the Father in the unity of the Holy Spirit, throughout all ages of ages. Amen.