Homily Concerned with Lowliness of Mind
against those who improperly use the apostolic
declaration which says, “Whether in pretence, or in sincerity, Christ is
preached” (Phil 1:18) and about the humbleness of mind.
There is an allusion
at the beginning of this Homily to some remarks recently made on the parable of
the Pharisee and the Publican. These occur in Chrysostom's fifth Homily against
the Anomoeans, one of a set of Homilies which, from internal evidence, may be
assigned to the close of the year 386, or beginning of 387. The following
homily therefore was delivered at Antioch, probably just before Christmas 386.
There were some persons who explained the words of St. Paul cited in the title
as signifying that provided Christ was preached it mattered not whether the
actual doctrines taught were true or heretical. The main object of the homily
is to vindicate the language of the Apostle from this erroneous and mischievous
interpretation.
1.
When lately we made mention of the Pharisee and the publican, and
hypothetically yoked two chariots out of virtue and vice; we pointed out each
truth, how great is the gain of humbleness of mind, and how great the damage of
pride. For this, even when conjoined with righteousness and fastings and
tithes, fell behind; while that, even when yoked with sin, outstripped the
Pharisee’s pair, even although the charioteer it had was a poor one. For what
was worse than the publican? But all the same since he made his soul contrite,
and called himself a sinner; which indeed he was; he surpassed the Pharisee,
who had both fastings to tell of and tithes; and was removed from any vice. On
account of what, and through what? Because even if he was removed from greed of
gain and robbery, he had rooted over his soul the mother of all evils--vain-glory
and pride. On this account Paul also exhorts and says “Let each one prove his
own work; and then he will have his ground of boasting for himself, and not for
the other.” Whereas he publicly came forward as an accuser of the whole world;
and said that he himself was better than all living men. And yet even if he had
set himself before ten only, or if five, or if two, or if one, not even was
this endurable; but as it was, he not only set himself before the whole world,
but also accused all men. On this account he fell behind in the running. And
just as a ship, after having run through innumerable surges, and having escaped
many storms, then in the very mouth of the harbour having been dashed against
some rock, loses the whole treasure which is stowed away in her--so truly did
this Pharisee, after having undergone the labours of the fasting, and of all
the rest of his virtue, since he did not master his tongue, in the very harbour
underwent shipwreck of his cargo. For the going home from prayer, whence he
ought to have derived gain, having rather been so greatly damaged, is nothing
else than undergoing shipwreck in harbour.
2.
Knowing therefore these things, beloved even if we should have mounted to the
very pinnacle of virtue, let us consider ourselves last of all; having learned
that pride is able to cast down even from the heavens themselves him who takes
not heed, and humbleness of mind to bear up on high from, the very abyss of
sins him who knows how to be sober. For this it was that placed the publican
before the Pharisee; whereas that, pride I mean and an overweening spirit,
surpassed even an incorporeal power, that of the devil; while humbleness of
mind and the acknowledgment of his own sins committed brought the robber into
Paradise before the Apostles. Now if the confidence which they who confess
their own sins effect for themselves is so great, they who are conscious to
themselves of many good qualities, yet humble their own souls, how great crowns
will they not win. For when sinfulness be put together with humbleness of mind
it runs with such ease as to pass and out-strip righteousness combined with
pride. If therefore thou have put it to with righteousness, whither will it not
reach? through how many heavens will it not pass? By the throne of God itself
surely it will stay its course; in the midst of the angels, with much
confidence. On the other hand if pride, having been yoked with righteousness,
by the excess and weight of its own wickedness had strength enough to drag down
its confidence; if it be put together with sinfulness, into how deep a hell
will it not be able to precipitate him who has it? These things I say, not in
order that we should be careless of righteousness, but that we should avoid
pride; not that we should sin, but that we should be sober-minded. For
humbleness of mind is the foundation of the love of wisdom which pertains to
us. Even if thou shouldest have built a superstructure of things innumerable;
even if almsgiving, even if prayers, even if fastings, even if all virtue;
unless this have first been laid as a foundation, all will be built upon it to
no purpose and in vain; and it will fall down easily, like that building which
had been placed on the sand. For there is no one, no one of our good deeds,
which does not need this; there is no one which separate from this will be able
to stand. But even if thou shouldest mention temperance, even if virginity,
even if despising of money, even if anything whatever, all are unclean and
accursed and loathsome, humbleness of mind being absent. Everywhere therefore
let us take her with us, in words, in deeds, in thoughts, and with this let us
build these (graces).
3.
But the things belonging to humbleness of mind have been sufficiently spoken
of; not for the value of the virtue; for no one will be able to celebrate it in
accordance with its value; but for the intelligence of your love. For well do I
know that even from the few things that have been said you will embrace it with
much zeal. But since it is also necessary to make clear and manifest the
apostolic saying which has been to-day read; seeming as it does to many to
afford a pretext for indolence; so that some may not, providing for themselves
hence a certain frigid defence, neglect their own salvation--to this let us
direct our discourse. What then is this saying? “Whether m pretence,” it says, “or
in sincerity, Christ is preached.” This many wrest absolutely, and just as
happens, without reading what precedes and what comes after it; but having cut
it off from the sequence of the remaining members, to the destruction of their
own soul they put it forward to the more indolent. For attempting to seduce
them from the sound faith; then seeing them afraid and trembling; on the ground
of its not being without danger to do this, and desiring to relieve their
fears, they bring forward this apostolic declaration, saying, Paul conceded
this, by saying, “Whether m pretence or in sincerity, let Christ be proclaimed.”
But these things are not (true), they are not. For in the first place he did
not say “let him be proclaimed,” but “he is proclaimed,” and the difference
between this and that is wide. For the saying “let him be proclaimed” belongs
to a lawgiver; but the saying “he is proclaimed” to one announcing the event.
For that Paul does not ordain a law that there should be heresies, but draws
away all who attended to him, hear what he says, “If any one preaches to you a
gospel besides what ye have received, let him be anathema, were it even I, were
it even an angel from the heavens.” Now he would not have anathematized both
himself and an angel, if he had known the act to be without danger. And again--“I
am jealous of you with a jealousy of God,” he says; “for I have betrothed you
to one husband a chaste virgin: and fear lest at some time, as the serpent
beguiled Eve by his wiliness, so your thoughts should be corrupted from the
singleness that is towards Christ.” See, he both set down singleness, and
granted no allowance. For if there were allowance, there was no danger; and if
there was no danger Paul would not have feared: and Christ would not also have
commanded that the tares should be burned up, if it were a thing indifferent to
attend to this one or that or another; or to all indiscriminately.
4.
What ever then is what is meant? I wish to narrate to you the whole history
from a point a little earlier; for it is needful to know in what circumstances
Paul was when he was writing these things by letter. In what circumstances
therefore was he? In prison and chains and intolerable perils. Whence is this
manifest? From the epistle itself. For earlier than this he says, “Now I wish
you to know, brethren, that the circumstances in which I am have come rather to
the furtherance s of the Gospel; so that my bonds have become manifest in
Christ in the whole Court, and to all the others; and a good many of the
brethren, trusting to my bonds, the more exceedingly dare fearlessly to speak
the word.” Now Nero had then cast him into prison. For just as some robber
having set foot in the house, while all are sleeping, when stealing every
thing, if he see any one having lit a lamp, both extinguishes the light and
slays him who holds the lamp, in order that he may be allowed in security to
steal and rob the property of others; so truly also the Caesar Nero then, just
as any robber and burglar while all were sleeping a deep and unconscious
slumber; robbing the property of all, breaking into marriage chambers,
subverting houses, displaying every form of wickedness; when he saw Paul having
lighted a lamp throughout the world; (the word of his teaching;) and reproving
his wickedness, exerted himself both to extinguish what was preached, and to
put the teachers out of the way; in order that he might be allowed with authority
to do anything he pleased; and after binding that holy man, cast him into
prison. It was at that time then that the blessed Paul wrote these things. Who
would not have been astounded? who would not have marveled? or rather who could
adequately have been astounded at and admired that noble and heaven-reaching
soul; in that, while bound in Rome and imprisoned, at so great a distance as
that, he wrote a letter to the Philippians? For you know how great is the
distance between Macedonia and Rome. But neither did the length of the way, nor
the amount of time (required), nor the press of business, nor the peril and the
dangers coming one upon another, nor anything else, drive out his love for and
remembrance of the disciples; but he retained them all in his mind; and not so
strongly were his hands bound with the chains as his soul was bound together
and riveted by his longing for the disciples: which very thing itself indeed
also declaring, in the preface of the Epistle he said, “On account of my having
you in my heart, both in my bonds, and in the defence and confirmation of the
Gospel.” And just as a King, having ascended upon his throne at morning-tide
and taken his seat in the royal courts, immediately receives from all quarters
innumerable letters; so truly he also, just as in royal courts, seated in the
dungeon, both received and sent his letters in far greater number; the nations
from all quarters referring to his wisdom every thing about what had taken
place among themselves; and he administered more business than the reigning
monarch in proportion to his having had a larger dominion entrusted to him. For
in truth God had brought and put into his hands not those who inhabited the
country of the Romans only, but also all the barbarians, both land and sea. And
by way of showing this he said to the Romans, “Now I would not that ye should
be ignorant, brethren, that ofttimes I have purposed to come to you, and have
been hindered until the present; in order that I might have some fruit also
among you, as among the rest of the Gentiles too. Both to Greeks and
barbarians, both to wise and those without understanding I am a debtor.” Every
day therefore he was in anxious thought at one moment for Corinthians, at
another for Macedonians; how Philippians, how Cappadocians, how Galatians, how
Athenians, how they who inhabited Pontus. how all together were. But all the
same, having had the whole world put into his hands, he continually cared not
for entire nations only, but also for each single man; and now indeed he dispatched
a letter on behalf of Onesimus, and now on behalf of him who among the
Corinthians had committed fornication. For neither used he to regard this--that
it was the individual who had sinned and needed advocacy; but that it was a
human being; a human being, the living thing most precious to God; and for
whose sake the Father had not spared even the Only-begotten.
5.
For do not tell me that this or that man is a runaway slave, or a robber or
thief, or laden with countless faults, or that he is a mendicant and abject, or
of low value and worthy of no account; but consider that for his sake the
Christ died; and this sufficeth thee for a ground for all solicitude. Consider
what sort of person he must be, whom Christ valued at so high a price as not to
have spared even his own blood. For neither, if a king had chosen to sacrifice
himself on any one’s behalf, should we have sought out another demonstration of
his being some one great and of deep interest to the King--I fancy not--for his
death would suffice to show the love of him who had died towards him. But as it
is not man, not angel, not archangel; but the Lord of the heavens himself, the
only-begotten Son of God himself having clothed himself with flesh, freely gave
himself on our behalf. Shall we not do everything, and take every trouble, so
that the men who have been thus valued may enjoy every solicitude at our hands?
And what kind of defence shall we have? what allowance? This at least is the
very thing by way of declaring which Paul also said, “Do not by thy meat
destroy him for whose sake Christ died.” For desiring to shame, and to bring to
solicitude, and to persuade to care for their neighbours, those who despise
their brethren, and look down upon them as being weak, instead of all else he
set down the Master’s death.
Sitting then in the
prison he wrote the letter to the Philippians from that so great distance. For
such as this is the love that is according to God: it is interrupted by no one
of human things, since it has its roots from above in the heavens and its
recompense. And what says he? “Now I desire that ye should know, brethren”
Seest thou solicitude for his scholars? seest thou a teacher’s carefulness?
Hear too of loving affection of scholars towards their teacher, that thou
mayest know that this was what made them strong and unconquerable--the being
bound together with one another. For if “Brother helped by brother is as a
strong city;” far more so many bound together by the bonds of love would have
entirely repulsed the plotting of the wicked demon. That indeed then Paul was
bound up with the disciples, requires not even any demonstration further nor
argument for us, since in truth even when in bonds he anxiously cared for them,
and each day, he was also dying for them, burning with his longing.
6.
And that the disciples too were bound up with Paul with all perfectness; and
that not men only but women also, hear what he says about Phoebe. “Now I
commend to you Phoebe the sister, being a deaconess of the Church which is in
Cenchreae; that ye may receive her in the Lord worthily of the saints, and
stand by her, in whatever matter she may require you, since she has proved a
helper of many; and of me myself.” But in this instance he bore witness to her
of her zeal so far as help went (only;) but Priscilla and Aquila went as far
even as death for Paul’s sake; and about them he thus writes, saying, “Aquila
and Priscilla salute you, who for my life’s sake laid down their own neck;” for
death clearly. And about another again writing to these very persons he says, “Because
he went as far as death; having counselled ill for his life, in order that he
might supply your deficiency in your service towards me. Seest thou how they
loved their teacher? how they regarded his rest before their own life? On this
account no one surpassed them then. Now this I say, not that we may hear only,
but that we may also imitate; and not to the ruled only, but also to those who
rule is what we say addressed; in order that both scholars may display much
solicitude about their teachers, and the teachers may have the same loving
affection as Paul about those placed under them; not those present only, but
also those who are far off. For also Paul, dwelling in the whole world just as
in one house, thus continually took thought for the salvation of all; and
having dismissed every thing of his own; bonds and troubles and stripes and
straits, watched over and inquired into each day, in what state the affairs of
the disciples were; and often for this very purpose alone sent, now Timothy,
and now Tychicus; and about him he says, “That he may know your circumstances,
and encourage your hearts:” and about Timothy; “I have sent him, being no
longer able to contain myself; lest in some way the tempter have tempted you.”
And Titus again elsewhere, and another to another place. For since he himself,
by the compulsion of his bonds being often detained in one place, was unable to
meet those who were his vitals, he met them through the disciples.
7.
And then therefore being in bonds he writes to the Philippians, saying, “Now I
desire that ye should know, brethren,” calling the disciples brethren. For such
a thing as this is love; it casts out all inequality, and knows not superiority
and dignity; but even if one be higher than all, he descends to the lowlier
position of all; just what Paul also used to do. But let us hear what it is
that he desires they should know. “That the things which happened unto me,” he
says, “have fallen out rather to the furtherance of the gospel.” Tell me, how
and in what way? Hast thou then been released from thy bonds? hast thou then
put off thy chain? and dost thou with free permission preach in the city? hast
thou then, having gone into an assembly, drawn out many long discourses about
the faith, and departed after gaining many disciples? hast thou then raised the
dead and been made an object of wonder? hast thou then cleansed lepers, and all
were astounded? hast thou driven away demons, and been exalted? No one of these
things, he says. How then did the furtherance of the gospel take place? tell
me. “So that my bonds,” he says, “have become openly known in the whole Court,
and to all the rest.” What sayest thou? this then, this was the furtherance,
this the advance, this the increase of the proclamation--that all knew that
thou wast bound. Yes, he says: Hear at least what comes next, that thou mayest
learn that the bonds not only proved no hindrance, but also a ground of greater
freedom of speech. “So that several of the brethren in the Lord, in reliance on
my bonds, more abundantly dare fearlessly to speak the word.” What sayest thou,
O Paul? have thy bonds inspired not anxiety but confidence? not fear but
earnest longing? The things mentioned have no consistency. I too know it. For
neither did these things take place according to the consistency of human
affairs, he means, but what came about was above nature, and the successes were
of divine grace. On this account what used to cause anxiety to all others, that
to him afforded confidence. For also if any one, having taken the leader of an
army land confined him, have made this publicly known, he throws the whole camp
into flight; and if any one have carried a shepherd away from the flock, the
security with which he drives off the sheep is great. But not in Paul’s case
was it thus, but the contrary entirely. For the leader of the army was bound,
and the soldiers became more forward in spirit; and the confidence with which
they sprung upon their adversaries was greater: the shepherd was in
confinement, and the sheep were not consumed, nor even scattered.
8.
Who ever saw, who ever heard of, the scholars taking greater encouragement in
the dangers of their teachers? How was it that they feared not? how was it that
they were not terrified? how was it that they did not say to Paul, “Physician,
heal thyself,” deliver thyself from thy manifold perils, and then thou will be
able to procure for us those countless good things? How was it they did not say
these things? How! It was because they had been schooled, from the grace of the
Spirit, that these things took place not out of weakness, but out of the
permission of the Christ; in order that the truth might shine abroad more
largely; through bonds and imprisonments and tribulations and straits
increasing and rising, to a greater volume. Thus is the power of Christ in
weakness perfected. For indeed if his bonds had crippled Paul and made him
cowardly; either himself or those belonging to him; one could not but feel
difficulty; but if rather they prepared him to feel confidence and brought him
into greater renown, one must be astounded and marvel, how through a thing
involving dishonour glory was procured for the disciple--through a thing
inspiring Cowardice confidence and encouragement resulted to them all. For who
was not astounded at him then, seeing him encircled with a chain? Then demons
took to flight all the more, when they saw him spending his time in a prison.
For not so splendid does the diadem make a royal head, as the chain his hands;
not owing to their proper nature, but owing to the grace that darted brightness
on them. On this account it was that great encouragement resulted to the
disciples. For also they saw his body indeed bound, but his tongue not bound,
his hands indeed tightly manacled, but his voice unshackled, and traversing the
whole world more swiftly than the solar ray. And this became to them an
encouragement; learning as they did from the facts that no one of present
things is to be dreaded. For when the soul has been genuinely imbued by divine
longing and love, it pays regard to no one of things present; but just as those
who are mad venture themselves against fire and sword and wild beasts and sea
and all else, so these too, maddened with a most noble and most spiritual
frenzy, a frenzy arising from sanity, used to laugh at all things that are
seen. On this account, seeing their teachers bound, they the more exulted, the
more prided themselves; by facts giving to their adversaries a demonstration
that on all sides they were impregnable and indomitable.
9.
Then therefore, when matters were in this state, some of the enemies of Paul,
desiring to fan up the war to greater vehemence, and to make the hatred of the
tyrant, which was fell towards him greater, pretended that they themselves also
preached; (and they did preach the right and sound faith,) for the sake of the
doctrine advancing more rapidly: and this they did, not with the desire to
disseminate the faith; but in order that Nero, having learnt that the preaching
was increasing and the doctrine advancing, might the sooner have Paul led away
to execution? There were therefore two schools; that of Paul’s scholars and
that of Paul’s enemies; the one preaching out of sincerity, and the others out
of love of contention and the hatred they felt towards Paul. And by way of
declaring this he said, “Some indeed through envy and strife are preaching
Christ,” (pointing out those his enemies) “but some also through good pleasure;”
saying this about his own scholars. Then next about those; “Some indeed out of
contentiousness,” (his enemies,) not purely, not soundly, but, “thinking that
they are thereby bringing pressure upon my bonds; but the others out of love;”
(this again about his own brethren;) “knowing that I am set ‘for the defence of
the gospel.” For what? Nevertheless, in any way; whether in pretence or in
sincerity, Christ is being announced.” So that vainly and to no purpose is this
saying taken in reference to heresies. For those who then were preaching were
not preaching corrupt doctrine; but sound and right belief. For if they were
preaching corrupt doctrine, and were teaching other things contrary to Paul,
what they desired was certain not to succeed to them. Now what did they desire?
That the faith having grown, and the disciples of Paul having become numerous,
it should rouse Nero to greater hostility. And if they were preaching different
doctrines, they would not have made the disciples of Paul numerous; and by not
doing so, they would not have exasperated the tyrant. He does not therefore say
this--that they were bringing in corrupt doctrines--but that the motive from
which they were preaching, this was corrupt. For it is one thing to state the
pretext of their preaching, and another that their preaching itself was not
sound. For the preaching does not become sound when the doctrine is laden with
deception; and the pretext does not become sound when the preaching indeed is
sound, but they who preach do not preach for the sake of God, but either with a
view of enmity, or with a view to the favour of others.
10.
He therefore does not say this--that they were bringing in heresies; but that
it was not from a right motive, nor through piety that they were preaching what
they did preach. For it was not that they might increase the gospel that they
were doing this; but that they might wage war against him, and throw him into
greater danger--on this account he accuses them. And see how with exactitude he
laid it. “Thinking,” he says, “that they were putting pressure upon my bonds.”
He did not say, putting, but “thinking they were putting upon,” that is
supposing, by way of pointing out that even if they so supposed, still he
himself was not in such a position; but that he even rejoiced on account of the
advance of the preaching. He added therefore saying, “But in this I both
rejoice and will rejoice:” whereas if he held their doctrines deception, and
they were bringing in heresies, Paul could not possibly rejoice. But since the
doctrine was sound and of genuine parentage, on this account he says, “I
rejoice and will rejoice.” For what if they are destroying themselves by doing
this out of contentiousness? Still, even unwillingly, they are strengthening my
cause. Seest thou how great is Paul’s power? how he is caught by no one of the
devil’s machinations? And not only is he not caught; but also by these
themselves he subdues him. For great indeed is both the devil’s craftiness, and
the wickedness of those who minister to him; for under pretence of being of the
same mind, they desired to extinguish the proclamation But “he who seizes the
cunning in their craftiness” did not permit that this should take place then.
By way of declaring this very thing at least Paul said “But the continuing in
the flesh is the more necessary for your sake; and this I confidently know,
that I shall continue and remain in company with you all.” For those men indeed
set their mind on casting me out of the present life, and are ready to endure
anything for this object; but God does not permit it on your account.
11.
These things therefore, all of them, remember with exactness in order that you
may be able with all wisdom to correct those who use the Scriptures without
reference to circumstances and at hap-hazard, and for the destruction of their
neighbours. And we shall be able both to remember what has been said, and to
correct others, if we always betake ourselves to prayers as a refuge, and
beseech the God who gives the word of wisdom to grant both intelligence in
hearing, and a careful and unconquerable guardianship of this spiritual deposit
in our hands. For things which often we have not strength to perform
successfully from our own exertions, these we shall have power to accomplish
easily through prayers. I mean prayers which are persevering. For always and
without intermission it is a duty to pray, both for him who is in affliction,
and him who is in relief from it, and him who is in dangers, and him who is in
prosperity--for him who is in relief and much prosperity, that these may remain
unmoved and without vicissitude, and may never change; and for him who is in
affliction and his many dangers, that he may see some favourable change brought
about to him, and be transported into a calm of consolation. Art thou in a
calm? Then beseech God that this calm may continue settled to thee. Hast thou
seen a storm risen up against thee? Beseech God earnestly to cause the billow
to pass, and to make a calm out of the storm. “Hast thou been heard? Be
heartily thankful for this; because thou hast been heard. Hast thou not been
heard? Persevere in order that thou mayest be heard. For even if God at any
time delay the giving, it is not in hatred and aversion; but from the desire by
the deferring of the giving perpetually to retain thee with himself; just in
the way also that affectionate fathers do; for they also adroitly manage the
perpetual and assiduous attendance of children who are rather indolent by the
delay of the giving. There is to thee no need of mediators in audience with
God; nor of that much canvassing; nor of the fawning upon others; but even if
thou be destitute, even if bereft of advocacy, alone, by thyself, having called
on God for help, thou wilt in any case succeed. He is not so wont to assent
when entreated by others on our behalf, as by ourselves who are in need; even
if we be laden with ten thousand evil deeds. For if in the case of men, even if
we have come into countless collisions with them, when both at dawn and at
mid-day and in the evening we show ourselves to those who are aggrieved against
us, by the unbroken continuance and the persistent meeting and interview we
easily demolish their enmity--far more in the case of God would this be
effected.
12.
But thou art unworthy. Become worthy by thy assiduity. For that it both is
possible that the unworthy should become worthy from his assiduity; and that
God assents more when called on by ourselves than by others; and that he often
delays the giving, not from the wish that we should be utterly perplexed, nor
to send us out with empty hands; but in order that he may become the author of greater
good things to us--these three points I will endeavour to make evident by the
parable which has to-day been read to you. The woman of Chanaan had come to
Christ praying on behalf of a daughter possessed by a demon, and crying out
with much earnestness, (it says, “Have pity on me, Lord, my daughter is badly
possessed by a demon.” See, the woman of a strange nation, and a barbarian, and
outside of the Jewish commonwealth. For indeed what else (was she) than a dog,
and unworthy of the receiving her request? For “it is not,” he says, “good to
take the children’s bread, and to give it to the dogs.” But, all the same, from
her assiduity, she became worthy. For not only did he admit her into the
nobility of children, dog as she was; but also he sent her off with that high
encomium saying, “O woman great is thy faith; be it done to thee as thou wilt.”
Now when the Christ says, “great is thy faith,” seek thou no other
demonstration of the greatness of soul which was in the woman. Seest thou how,
from her assiduity the woman, being unworthy, became worthy? Desirest thou also
to learn that we accomplish (our wish) by calling on him by ourselves more than
by others? She cried out, and the disciples having come to him say, “Let her go
away, for she is crying after us:” and to them he says, “I am not sent, unless
to the lost sheep of the house of Israel.” But when she had come to him by
herself and continued crying, and saying, “Yes, Lord, for even the dogs eat
from the table of their masters,” then he granted the favour and says, “Be it
done unto thee as thou wilt.” Seest thou how, when they were entreating him, he
repelled; but when she who needed the gift herself cried out, he assented? For
to them he says, “I am not sent, unless to the lost sheep of the house of Israel;”
but to her he said, “Great is thy faith; be it done unto thee as thou wilt.”
Again, at the beginning and in the prelude of her request he answered nothing;
but when both once and twice and thrice she had come to him, then he granted
the boon; by the issue making us believe that he had delayed the giving, not
that be might repel her but that he might display to us all the woman’s
endurance. For if he had delayed in order that he might repel her, he would not
have granted it even at the end; but since he was waiting to display to all her
spiritual wisdom, on this accouter he was silent. For if he had granted it
immediately and at the beginning, we should not have known the woman’s virtue. “Let
her go” it says, “because she is clamouring behind us.” But what (says) the
Christ? “Ye hear a voice, but I see the mind: I know what she is going to say.
I choose not to permit the treasure hidden in her mind to escape notice; but I
am waiting and keeping silence; in order that having discovered it I may lay it
down in publicity, and make it manifest to all.
13.
Having therefore learned all these things, even if we be in sins, and unworthy
of receiving, let us not despair; knowing, that by assiduity of soul we shall
be able to become worthy of the request. Even if we be unaided by advocate and
destitute, let us not faint; knowing that it is a strong advocacy--the coming
to God one’s self by one’s self with much eagerness. Even if he delay and defer
with respect to the giving, let us not be dispirited; having learned that the
putting it off and delay is a sure proof of caring and love for mankind. If we
have thus persuaded ourselves; and with a soul deeply pained and fervent, and
thoroughly roused purpose; and such as that with which the woman of Chanaan
approached, we too come to him, even if we be dogs; even if we have done
anything whatever dreadful; we shall both rebut our own crimes, and obtain so
great liberty of speech as also to be advocates for others; in the way in which
also this woman of Chanaan not only herself enjoyed liberty of speech and ten
thousand encomiums, but had power to snatch her dear daughter out of her
intolerable sufferings.
For
nothing -- nothing -- is more powerful than fervent and genuine prayer.
This both disperses present dangers, and rescues from the penalties which take
place at that hour. That therefore we may both complete our passage through the
present life with ease, and depart thither with confidence, with much zeal and
eagerness let us perform this perpetually. For thus shall we be able both to
attain the good things which are in store, and to enjoy those excellent hopes;
which God grant that we may all attain; by the grace and loving kindness and
compassion of our Lord Jesus Christ, with whom to the Father together with the
Holy Spirit be glory, honour, dominion, to the ages of the ages. Amen.