But perhaps there are some who are unwilling to bend their knees, because they believe that they do not have grave sins. May God avert this from Christian minds. He sins more perilously who does not think that he sins gravely: and then most of all he suffers assault, when he does not perceive that he is being assaulted. But someone says: Who is there that does not believe himself to be a sinner? Without doubt he does not believe that he has grave sin, who does not, prostrate or bowed down, seek a remedy for his soul. But perhaps someone fears lest he do injury to his precious garments. He who fears lest his garments be soiled by praying, let him rather fear lest by not praying his soul remain filthy. For our soul ought to be of more worth than a tunic:
and it is greatly to be feared lest, while the shining garment is guarded, the soul be defiled with many sins and negligences. 3. This bowing of the body we show to man. The saints, and Christ Himself, showed it in their prayers. I would nevertheless wish to know concerning those who neither bend their knees nor are willing to incline their heads, whether, if they sought something very necessary for themselves either from a judge or from some powerful person, they would supplicate standing and with erect head, negligently and lukewarmly. We seek an earthly thing from an earthly man, and we humbly bow ourselves almost down to the ground: and, seeking from God remission of sins and eternal rest, we do not deign even to incline our heads. Not thus do we read concerning blessed Elijah and Elisha (2 Kings),
nor concerning the other saints, of whom it is read that they often, prostrate upon the ground, prayed to God with all contrition. And of our Lord Himself it is written in the Gospel, that falling to the ground He so prayed that drops of blood trickled from Him (Luke 22:41 and 44). For what need had Christ to supplicate in such a manner? He had need of nothing, but by His own example He was preparing for us the remedies of prayer. Mercy prays, and misery prays not; charity prays, and iniquity prays not. The Physician prostrate on the earth prays, and the sick man is not bowed down. Innocence prays, and wickedness prays not: He prays who did no sin, neither was guile found in His mouth; and one liable to countless sins does not prostrate himself.
The Judge prays, and desires to spare; and the guilty man prays not, that he may deserve to receive pardon: He who is to judge prays, and he who is to be judged neglects to pray. Let it therefore not be irksome, if infirmity does not prevent, for each one to humble himself prostrate upon the ground. 4. Otherwise one cannot drink from the fountain of grace. To the church, brethren, as to a living fountain and to a spiritual river, we ought to come together, that we may receive that living water, of which the Lord said, If any man thirst, let him come and drink: he that believes in me, out of his belly shall flow rivers of living water (John 7:37-38); and again, He that shall drink of the water that I will give, shall not thirst forever: but it shall become in him a fountain of water springing up unto life eternal (John 4:13-14).
To this fountain, therefore, he happily runs, who faithfully comes to the church. But just as no one can drink from an earthly fountain and a bodily river, if he is unwilling to stoop down; so also from the living fountain, which is Christ, and from the river of the Holy Spirit, no one will be able to draw the living water, unless he is willing humbly to stoop down; on account of that which is written, God resists the proud, but gives grace to the humble (James 4:6). 5. Or receive the dew of the divine blessing. And this likewise I admonish, most beloved brethren, as often as the deacon proclaims that you should humble yourselves for the blessing, incline both your bodies and your heads faithfully; because the blessing is given to you, though through a man, yet not by a man.
Nor should you regard whether perchance he who bestows it is negligent; but look upon the Lord who transmits it: for the blessing which is given to you is known to be dew and heavenly rain. For thus also Moses says: Let my speech be awaited as the rain, and my words as the dew (Deuteronomy 32:2). And you know very well, brethren, that if rain finds a mountain too much upraised, it quickly runs down into the valley. And therefore they who, humbly inclining themselves to receive the blessing, make themselves as it were valleys, they themselves receive the rain of the divine blessing: and there is fulfilled in them that which is written, Every valley shall be filled, and every mountain and hill shall be brought low (Luke 3:5). What is, Every valley shall be filled;
except, Everyone that humbles himself shall be exalted? What is, The mountain and the hill shall be brought low; except, He that exalts himself shall be brought down? Yet those very persons who in church prefer to prattle rather than to chant the psalms, neglect in prayer to bend their knees or to incline their heads for the blessing. 6. In church one must either pray or chant the psalms. The twofold guilt of those who chatter. Wherefore I ask you, brethren, receive gladly, as you are wont, our admonitions, nay rather our prayers; and when you come to church, do only this which it is expedient to be done in church: that is, either pray or chant the psalms; that both by praying you may receive pardon of sins, and by chanting you may be able to attain unto spiritual gladness.
For he who in church is occupied with foolish and unbecoming talk is known, as it were, to thrust in or offer poison and a sword to the rest of men, while he neither hears the word of God himself, nor permits others to hear it. For he who is such a one shall render an account in the day of judgment both for his own destruction and for that of others. For just as those who faithfully chant the psalms and humbly supplicate are to receive glory, both for themselves and for others to whom they have offered an example of life; so those who on the contrary offer examples not of edification but of destruction, are to suffer punishment both for themselves and for others. Let him who neglects to chant the psalms either be silent and keep silence; that if he does not edify himself, at least he may not by evil example destroy others:
for that which the Lord says in the Gospel is to be feared, Every idle word that men shall speak, they shall render an account of it in the day of judgment (Matthew 12:36). I ask you, brethren, if to be occupied with idle talk outside the church is an evil; what kind of sin do you think it is to prattle inside the church? 7. The devil most of all assails those armed against him. Recapitulation. For the devil, most beloved brethren, is wont to assail us most of all when he has perceived that we are prepared against him with spiritual arms: and since he cannot bodily drive us away from the assembly of the Church, he strives within the very church to occupy us with unfruitful talk;
so that by empty and vain, or perhaps even biting, conversations and filthy thoughts, he may be able to take away from us the fruit of the divine reading or the remedy of prayer: that we may seem to stand in church only in body, but in heart and thought to depart far from the sight of the divine majesty. And therefore, as much as we can, let us with God's help fight back against his snares, according to that which the blessed apostle Peter says, Your adversary the devil, as a roaring lion, goes about seeking whom he may devour; whom resist, strong in faith (1 Peter 5:8-9): and that which is written, Be subject to God; but resist the devil, and he will flee from you (James 4:7).
Wherefore, most beloved brethren, I ask you that against these most harsh captivities of the soul, with the Lord's help, we may fight back as much as we can: and let us flee idle talk, which we know to be harmful even outside the church, especially within the church as the poisons of the devil. And whensoever the deacon proclaims that you should either bend the knees in prayer or incline the heads for the blessing, do this obediently and faithfully with true humility; that both by praying your breasts may deserve to be delivered from all evils, and by receiving the blessing to be filled with spiritual goods: our Lord Jesus Christ granting it, to whom is honour and dominion with the Father and the Holy Spirit unto the ages of ages. Amen.
SERMON 287. On the peril of the priest and on the reproof of plunderers. 1. The burdens of priests. They are bound to preach. Who are those that contradict. If you diligently attend, most beloved brethren, you recognize that all the priests of the Lord, not only the bishop, but also the presbyters and ministers of the churches, are in great peril. For to them the Holy Spirit testifies, saying, Cry, cease not: lift up thy voice like a trumpet, and declare to my people their crimes, and to the house of Jacob their sins (Isaiah 58:1): and again, If thou announce not to the wicked man his iniquity, I will require his blood at thy hand (Ezekiel 3:18). Of them also the Apostle says, Obey your prelates and be subject to them;
for they watch as those who must render an account for your souls (Hebrews 13:17). If for himself, most beloved brethren, each one will scarcely be able in the day of judgment to render an account, what is to become of the priests, from whom the souls of all are to be required? And therefore, considering our peril, pray for us, that for the flocks committed to us we may strive continually to provide spiritual pastures, so that we may deserve to render a good account for them. Consider therefore, most beloved brethren, what it is that I wish to suggest to your Charity: if only, as you pray, I may deserve that He who terrifies me may help me.
Among his other precepts the blessed Apostle also says this, that a bishop ought to be mighty in sound doctrine to reprove those who contradict (Titus 1:9). A great work, but a heavy burden. Yet I will hope in God, that since you help by prayer for us, He will deliver us from the snare of the hunters and from the harsh word. For there is no cause that makes a steward of God more slothful in reproving those who contradict, than the fear of a harsh word. For while we fear the detractions, mockeries, and reproaches of proud men, and while we dread to be burdened by them in earthly substance, fearing to lose temporal things, we preach eternal things less than we ought:
and while through their wickedness we dread to lose something worldly, we neglect to cure the wounds of their sins with spiritual medicines. Whence it is to be feared, lest both for ourselves and for them, to whom out of love for earthly things we do not speak, we be compelled to render a hard account in the day of judgment. Let us therefore see what it is to reprove those who contradict. Those who contradict are not to be understood in one manner only. For very few contradict us by speaking, but very many by living wickedly, etc. I would listen and believe, if what thou hast taken from the Jew, thou wouldst restore to the Christian. 2. Another objection. Perhaps someone also thinks this within himself and says: Many Christians are rich, avaricious, or covetous;
I have no sin if I take from them and give to the poor: for whereas they do nothing good with it, I shall be able to have a reward if I give alms. Even in this matter let him spare his own soul; for this kind of thought is suggested by the cunning of the devil. For even if he bestows the whole of what he has taken away, he rather adds to his sins, and does not diminish them. We have spoken against the one vice of plundering, etc. Have thou the means, and there I will praise cupidity subdued. These things therefore, brethren, if according to your custom you faithfully and diligently attend to them, you will both be able to escape the impiety of avarice or cupidity, and by works of mercy happily to attain unto eternal rewards, our Lord granting it, etc. SERMON 288.
A castigation to those who have wives, and neither blush nor fear to commit adultery; or who, either before their wives or after their wives, have wished to bring in concubines in an unhappy union. 1. Four virtues are necessary. I ask you, brethren, that we more attentively consider the cause of our salvation, that we may both escape all those things which are written concerning the judgment to come, and may deserve happily to attain unto that beatitude which has been promised to us. With as much strength as we can, let us with God's help strive with all our intention to keep charity, justice, mercy, and likewise together with these also chastity; that by this heavenly and spiritual four-horse chariot we may be caught up to the chief homeland of paradise. Let us go thither meanwhile in heart;
and when the day of judgment comes, we shall follow also in body: so that there may be fulfilled in us that which the Apostle said, But our conversation is in heaven (Philippians 3:20); and that, When Christ, your life, shall appear, then you also shall appear with Him in glory (Colossians 3:4). Let us therefore love none of these four virtues less than is expedient. For what does it profit you, if you seem to have charity, and are unwilling to have justice? Or what will be able to help you, if you say that you have mercy, and, by not having chastity, hold yourself in hatred, according to that which is written, He that loves iniquity hates his own soul (Psalm 10:6)? 2. Chastity is rare. Adulterers are many. They are often admonished by the bishop.
But they ought also to be reproved by each individual. Otherwise one becomes a partaker of the sins. Those reproved and not corrected are to be reported to the bishop. On account of one wicked man the commonwealth is sometimes punished. And since we know that very few are willing to keep chastity, we more attentively admonish concerning chastity itself, on account of that which is written, Neither fornicators, nor the effeminate, nor liers with mankind shall possess the kingdom of God: and that, Neither adulterers, nor drunkards shall possess the kingdom of God (1 Corinthians 6:9-10). But what is worse, there are many who, even while they seem to have wives, at the devil's persuasion neglect to keep chastity;
but, either with their own or others' handmaids, or even with the wives or daughters of strangers, inflamed with the frenzy of lust, so commit adultery that they neither fear nor blush, so that they neither fear the Lord nor reverence men. But it were just, brethren, that among those who are such, our so frequent admonitions of so many years ought to have profited; that they might make wounds, and not thereby slay themselves, whence they could have made themselves live: because the priest's chastisement, as it is to the obedient for glory, so to the disobedient it will be for punishment. And since they, as I have already said, neither reverence the Lord nor fear men;
you who, by Christ's inspiration, faithfully keep both faith and charity, if ever you come to know that any commit such sacrilegious sins, chastise them once, and a second, and a third time, and do not call them back to your banquet, nor at their tables take food with them, according to that which the Apostle says, With such a one not so much as to eat (1 Corinthians 5:11); that at least in this way they may blush, while they see themselves execrated by the honourable and by those who fear God.
For if what I suggest be not done, whoever he is that knows his brother or his neighbour to commit adultery, if he is unwilling to reprove him, he will be a partaker in his sins, according to that which is written, If thou didst see a thief, thou didst run with him, and with adulterers thou didst place thy portion (Psalm 49:18); and that which the Apostle says, Not only they who do these things, but also they who consent to those that do them (Romans 1:32). But those who neither reprove the adulterers themselves, nor bring the sacrilegious to the knowledge of the priests, cause us to suspect that they do not reprove them for this reason, because they themselves also commit such sins. For it is enough for me that with great grief of soul I both cry out.
But you, if you wish to be free from your own sins and from the sins of others, do not spare such men; and if, when you admonish them more privately and more often, they refuse to listen, bring this to the knowledge of our lowly office, according to that which is said in the Gospel: 'Rebuke him between thee and him alone; if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, tell the Church' (Matt. 18:15,17) — that is, make it known to the priest. 'But if he will not hear the Church, let him be to thee as the heathen and the publican.' Yet what is worse: while those who commit so great an evil are by some not only not rebuked, but even flattered and welcomed with soft words;
and thus they themselves foster sacrileges and crimes, and commit them without any fear or shame. But we ought to fear that which is written concerning Achan, who had stolen the golden bar from Jericho; when for the sin of one man wrath raged fiercely against all, and the fury of God did not rest from the people until he who had done the evil was, by the Lord's command, crushed (Josh. 7:2,11). 3. Men suppose that adulteries are permitted to them: they are no more permitted to them than to women. For since those of whom we speak wish their own wives to be chaste, with what conscience do they commit abominable deeds, and say that what is by no means permitted to them is permitted, as though God had given one set of commands to men and another to women?
Let anyone, whoever he is, say by what law's permission he commits these crimes; when by both divine and human law all adulteries are punished. Yet this evil is not forbidden for this reason — because it is committed by many. But the less it is restrained by men, the more gravely it is avenged by the divine judgment. For what sort of thing is this, that they burst into such shamelessness as to say that these so cruel evils are permitted to men, and not permitted to women? Nor do they consider that men and women are equally redeemed by the blood of Christ, and are alike washed in the sacred laver, and, coming to the altar of the Lord, receive together the body and blood of the Lord, and that with God there is no distinction of male and female, nor is God a respecter of persons?
Therefore what is not permitted to women was likewise never permitted to men, nor ever will be permitted. But an unhappy custom has been brought in, that if a wife be found with her servant, she is punished; but if a man wallows in the sewer of lust with many maidservants, not only is he not punished, but he is even praised together with his like; and speaking with one another, whoever has done more of this confesses it with laughter and most foolish cackling. But the laughter of such men shall be turned into wailing on the day of judgment, and their jests shall be turned into wounds. And this those men do who neither believe nor fear the coming judgment of God. 4. Sins are mortal. Sometimes even to know one's own wife is not without sin.
I, with a free conscience, cry out and testify alike, that whoever, having a wife, has committed adulteries — unless long penance and abundant almsgiving come to his aid, and he ceases from the sin itself — and if, as often happens, he suddenly dies, he shall perish forever, nor will the Christian name profit him: because he not only did not do what Christ commanded, but even perpetrated what Christ forbade. For since even to know one's own wife, apart from the desire for children, is a sin, what can they think of themselves, or what hope can they promise themselves, who, having marriages, by adultery prepare for themselves that whereby they descend into hell, and refuse to hear the Apostle saying, 'The time is short;'
'it remaineth that they also who have wives be as though they had none' (1 Cor. 7:29); and that other saying, 'That every one of you should know how to possess his vessel in honour and sanctification; not in the passion of lust, like the Gentiles that have no hope' (1 Thess. 4:4,5). Consider that those who use their wives, apart from the desire for children, cannot be without sin if they have not given constant alms. And if this is said of lawful matrimony, what do you suppose shall become, in the day of judgment, of those who presume to commit adulteries, whether public or secret, without any consideration of the fear of God — of whom it is written, 'Fornicators and adulterers God will judge' (Heb. 13:4);
and that saying of the Apostle already mentioned above, 'Neither shall adulterers possess the kingdom of God'? What does it profit you, whoever you are, unhappy man, that you are called a Christian, if by the sin of adultery you have deserved to be shut out from the kingdom of God? 5. Concubinage is very frequent. It is not reckoned a sin. It is a sin worse than adultery. The custom at Rome concerning those who marry brides who are not virgins. And this I ask, dearest brethren, and I admonish your Charity, that whoever are about to take wives should keep their virginity until marriage; because, just as there is no one who would wish to receive a violated bride, so no one ought to corrupt himself before marriage by adulterous intercourse. But, what is worse, there are many who take concubines to themselves before they take wives:
and since they are a great multitude, the bishop cannot excommunicate them all, but with much groaning and sighing he tolerates and waits, if perchance the merciful and pitying Lord may grant them a fruitful repentance whereby they may be able to come to pardon. And because this evil has passed into custom, so that it is thought to be no sin — behold, before God and His angels I profess that whoever takes a concubine to himself, whether before a wife or after a wife, commits adultery; and from this a worse adultery, because, since by no reasoning is it permitted publicly, he commits it without any shame as though by law.
Finally, from this too we recognize that it is no light sin, in that whatever children these women conceive are born not free but slaves. Hence also, even after they have received freedom, they are permitted by no law and no order to receive the inheritance of their father. Consider also whether it can be without sin, where the honour of noble blood is so humbled that slaves are born from the most noble of men. For it is so grave a sin that in the city of Rome, whoever wishes to take a wife, if he knows that he is not a virgin, does not at all presume to come to receive the nuptial blessing. Consider also how hard it is, that with her whom he desires to marry, he does not merit to receive the blessing. 6. The sermon is as a mirror.
But when we have suggested these things, I fear lest there be some who wish to be angry with us rather than with themselves. For our sermon is set before your Charity as a mirror; and therefore, just as a matron, when she looks into a mirror, corrects in herself rather whatever she has seen crooked, and does not break the mirror; so also each of you, as often as in some sermon he recognizes his own foulness, it is just that he should rather correct himself, than wish to be angry against the preacher as against a mirror. So too those who receive some blows would rather cure their wounds than despise the remedies.
Therefore, lest anyone even from this sin doubly, if he should wish to be angry against spiritual remedies, let him receive what is said not only patiently but even gladly: because he is already in some part recognized as turning away from evil, who is willing gladly to receive wholesome chastisement; and he to whom his own evils are displeasing, already the things that are good please him, and thus, the more he separates himself from vices, the nearer he draws to virtues. May He deign to grant this who, with the Father and the Holy Spirit, lives and reigns unto the ages of ages. Amen. SERMON 289. On Chastity. 1. Age does not excuse the incontinence of the young.
Whenever, dearest brethren, we commend chastity according to what is fitting and expedient, perhaps young men, still set in the green of their age, say: 'We are young men, we are not able to contain ourselves.' To whom we both can and ought to reply, that perhaps they are for this reason unable to keep chastity, because they eat more than is expedient, and take more wine than they ought, and are unwilling to avoid familiarity with women, and neither fear nor blush to have suspect company with them. Let such men hear the Apostle saying, 'Flee fornication' (1 Cor. 6:18); and that other word, 'Be not drunk with wine, wherein is luxury' (Eph. 5:18);
and that saying of Solomon, 'Wine and women make wise men fall away, and shall rebuke the prudent' (Sir. 19:2). But let those who say that they cannot keep chastity answer us whether they have wives or not. If they have, why do they not heed that which the Truth says in the Gospel, 'All things whatsoever you would that men should do to you, do you also to them in like manner' (Matt. 7:12); and why do they not keep faith to their wives, which they desire to be kept to them by them? For since 'man' (vir) takes his name from 'virtue' (virtus), and 'woman' (mulier) from 'softness' (mollities), that is, frailty; why does each man wish his wife to be victorious against that most cruel beast, lust, when he himself falls conquered at the first blow of lust? 2.
The law of justice condemns this, if they are married; nay, even if they are not yet married. At this point perhaps those who are not yet joined to wives say that they can excuse themselves, because they have no marriages to whom they ought to keep faith, and therefore they cannot contain themselves. To these, who try to put forward this false and wretched excuse, it can and ought most justly to be answered; because no one ought more to avoid unlawful things than he who has rejected what was lawful. Since it is permitted to take a wife, and against the authority of all the Scriptures it is never permitted to commit adultery; why, when with God's grace you do not receive what is lawful, do you with the offence of God presume what is unlawful?