376 Need of spiritual things: the Lord's Prayer. XLIII. 2. I al. 'much' 2 al. 'lack' HOMIL. Let us then, beloved, knowing these things, give thanks to God for things of sense, but much more for things spiritual; for such is His will, and it is on account of the latter that He giveth the former, leading in, as it were, by these the more imperfect sort, and giving them previous teaching, because they are yet gaping upon the world. But when such persons, having received these worldly things, rest in them, Matt. 9, then are they upbraided and rebuked. For in the case of him that had the palsy, Christ wished first to give that which was spiritual, but they that were present endured it not; for when He said, Thy sins be forgiven thee, they exclaimed, This man blasphemeth. Let us not, I entreat you, be so affected, but let us make more1 account of those (spiritual) things. Wherefore? Because when spiritual things are present with us, no harm ariseth from the absence of fleshly things; but when they are not, what hope, what comfort, shall then remain to us? wherefore it is for these we ought always to call upon God, and entreat Him for them. And for such hath Christ also taught us to pray; for if we unfold that Prayer, we shall find that there is nothing carnal in it, but all spiritual, and that even the small portion which seemeth to relate to sense, becometh by the manner spiritual. For to bid us ask no more than our successive," that is, our "daily," bread, would mark a mind spiritual and truly wise. And consider what goeth before that, Hallowed be Thy Name, Thy kingdom come, Thy will be done as in heaven so on earth; then, after naming that temporal (need), He quickly leaveth it, and bringeth3 us again to the spiritual doctrine, 'came' saying, Forgive us our debts, as we forgive our debtors. Nowhere hath He put in the Prayer riches or glory or dominion, but all things contributing to the benefit of the soul; nothing earthly, but all things heavenly. If then we are bidden to refrain from the things of this present life, how could we help being wretched and miserable, asking from God those things which even having He biddeth us cast away, to free us from care about them, and for which He biddeth us take no pains'. This is the "using vain repetition;" and this is why we effect nothing by our prayers. "How 3 al. ἡ ἐπιουσίον, i. e. εἰς τὴν ἐπίουσαν ἡμ. have nor to desire them ? The wicked reserved for punishment. 377 VI. 25. 25. then," saith some one, "do the wicked grow rich, how the JOHN unjust and impure, plunderers and covetous ?" Not by God's giving; (away with the thought!) but by plundering, and taking more than their due. "And how doth God allow them?" As He allowed that rich man, reserving him for Luke16, greater punishment. Hear what (Abraham) saith to him; Son, thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things, but now he is comforted, and thou art tormented. Therefore that we also come not to hear that voice, by living softly and idly, and gathering together for ourselves many sins, let us choose the true riches. and right wisdom, that we may obtain the promised good things; to which may we all arrive, through the grace and loving-kindness of our Lord Jesus Christ, by Whom and with Whom, to the Father and the Holy Ghost, be glory, now and ever and world without end. Amen. Ben. omits but by plundering, and taking more than their due.' сс HOMILY XLIV. towards JOHN vi. 26, 27. Jesus answered them, and said, Verily, verily, I say unto you, Ye seek Me, not because ye saw the miracles, but because ye did eat of the loaves and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. THE mild and gentle is not always useful, but there are times when the teacher needs sharper language. For if the disciple be dull and gross, then, in order to touch his dulness al.use to the quick, we must rouse him with a goad. And this the him.' Son of God hath done in the present as well as in many other cases. For when the crowds had come and found Jesus, and were flattering Him, and saying, Master, when camest Thou hither? to shew that He desireth not honour from men, but looketh to one thing only, their salvation, He answereth them sharply, wishing to correct them not in this way only, but also by revealing and exposing their thoughts. For what saith He? Verily, verily, I say unto you, (speaking positively and with a confirmation,) Ye seek Me, not because ye saw miracles, but because ye did eat of the loaves and were filled. He chideth and reproveth them by these words, yet doth not so abruptly or violently, but very sparingly. For He saith not, "O ye gluttons and belly-slaves, I have wrought so many wonders, and ye never have either followed Me, or marvelled at My doings;" but mildly and gently somewhat VI. 26. in this manner; Ye seek Me, not because ye saw miracles, JOHN but because ye did eat of the loaves and were filled; speaking not only of the past, but also of the present miracle. "It was not," He saith, "the miracle of the loaves that astonished you, but the being filled." And that He said not this of them by conjecture they straightway shewed, for on this account they came the second time, as being about to enjoy the same (food) as before. Wherefore they said, Our fathers did eat manna in the wilderness. Again they draw Him to (the subject of) carnal food, which was the chief accusation and charge against them. But He stoppeth not at rebukes, but addeth instruction also, saying, Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life. 1 Which the Son of Man giveth' unto you; for Him hath shall God the Father sealed. 66 give, N. T. 35. What He saith, is of this kind: Make ye no account of this earthly, but of that spiritual food." But since some of those who desire to live in doing nothing have abused this speech, as though Christ would entirely abolish working, it is seasonable to say somewhat to them. For they slander, so to speak, all Christianity, and cause it to be ridiculed on the score of idleness. First, however, we must mention that saying of Paul. What saith he? Remember the Lord, how Acts 20, He said, It is more blessed to give than to receive. Now how can it be possible for him to give who hath not? How then saith Jesus to Martha, Thou art careful and troubled Luke10, about many things, but one thing is needful, and Mary hath chosen that good part? and again, Take no thought for the Matt. 6, morrow. For it is necessary now to resolve all these questions, not only that we may check men if they would be idle, but also that the oracles of God may not appear to bring in what is contradictory. 41. 42. 34. Now Paul in another place saith, But we beseech you, 1 Thess. brethren, that ye increase more and more, that ye study 12. to be quiet, and to do your own business; that ye may walk honestly toward them that are without: and again; Let him that stole, steal no more; but rather let him labour, Epb. 4, 28. aal. For He all but saith this in what He directeth against them: 'It was not, &c.' XLIV. 34. HOMIL. working with his own hands, that he may have to give to him that needeth. Here the Apostle bids not simply work, but to work so vigorously and laboriously, as to have thereby somewhat to give to others. And in another place the same Acts 20, saith again; These hands have ministered to my necessities, and to them that were with me. And writing to the 1 Cor. Corinthians he said, What is my reward then? Verily, that when I preach the Gospel, I may make the Gospel of Christ without charge. And when he was in that city, he abode Acts 18, with Aquila and Priscilla, and wrought, for by their occupation they were tentmakers. 9, 18. 3. These passages shew a yet more decided opposition as KaTà to the letter'; we must therefore now bring forward the τὸ ῥητὸν solution. What then must be our reply? That to take no thought, doth not mean "not to work," but "not to be nailed to the things of this life;" that is, to take no care for to-morrow's ease, but to deem that superfluous. For a man may do no work, and (yet) lay up treasure for the morrow; and a man may work, yet be careful for nothing; for carefulness and work are not the same thing; it is not as trusting to his work that a man worketh, but, that he may impart to him that needeth. And that too which was said to Martha refers not to works and working, but to this, that it is our duty to know the right season, and not to spend on carnal things the time proper for listening. Thus Christ spake not the words as urging her to "idleness," but to rivet her to listening. "I came," saith He, " to teach you needful things, but thou art anxious about a meal. Dost thou desire to receive Me, and to provide for Me a costly table? Provide another sort of entertainment, by giving me a ready hearing, and by imitating thy sister's longing for instruction." He said not this to forbid her hospitality, (away with the thought! how could that be?) but to shew that she ought not in the season for listening be busy about other matters. For to say, Labour not for the meat that perisheth, is not the expression of one implying that we ought to be idle; (in fact, this most especially is meat that perisheth, for idleness is wont to teach all wickedness;) but that we ought to work, and to impart. This is meat that never perisheth; but if any be idle and gluttonous, and careth for luxury, that man |