Adversus Judaeos John Chrysostom: HOMILY I Today I had intended to complete my discussion on the topic on which I spoke to you a few days ago; I wished to present you with even clearer proof that God's nature is more than our minds can grasp. Last Sunday I spoke on this at great length and I brought forward as my witnesses Isaiah, David, and Paul. For it was Isaiah who exclaimed: "Who shall declare his generation?" David knew God was beyond his comprehension and so he gave thanks to him and said: "I will praise you for you are fearfully magnified: wonderful are your works". And again it was David who said: "The knowledge of you is to wonderful for me, a height to which my mind cannot attain". Paul did not search and pry into God's very essence, but only into his providence; I should say rather that he looked only on the small portion of divine providence which God had made manifest when he called the gentiles. And Paul saw this small part as a vast and incomprehensible sea when he exclaimed: "O the depth of the riches and of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!" (2) These three witnesses gave us proof enough, but I was not satisfied with prophets nor did I settle for apostles. I mounted to the heavens and gave you as proof the chorus of angels as they sang: "Glory to God in the highest, and on earth peace, good will among men". Again, you heard the Seraphim as they shuddered and cried out in astonishment: "Holy, holy, holy, the Lord God of hosts, all the earth is filled with his glory". And I gave you also the cherubim who exclaimed: "Blessed be his glory in his dwelling". (3) So there were three witnesses on earth and three in Heaven who made it clear that God's glory cannot be approached. For the rest, the proof was beyond dispute; there was great applause, the audience warmed with enthusiasm, you assembly came aflame. I did rejoice at this, yet my joy was not because praise was coming to me but because glory was coming to my Master. For that applause and praise showed the love you have for God in your souls. If a servant loves his master and hears someone speak in praise of that master, his heart comes aflame with a love for him who speaks. This is because the servant loves his master. You acted just that way when I spoke: by the abundance of your applause you showed clearly your abundant love for the Master. (4) And so I wanted again today to engage in that contest. For if the enemies of the truth never have enough of blaspheming our Benefactor, we must be all the more tireless in praising the God of all. But what am I to do? Another very serious illness calls for any cure my words can bring, an illness which has become implanted in the body of the Church. We must first root this ailment out and then take thought for matters outside; we must first cure our own and then be concerned for others who are strangers. (5) What is this disease? The festivals of the pitiful and miserable Jews are soon to march upon us one after the other and in quick succession: the feast of Trumpets, the feast of Tabernacles, the fasts. There are many in our ranks who say they think as we do. Yet some of these are going to watch the festivals and others will join the Jews in keeping their feasts and observing their fasts. I wish to drive this perverse custom from the Church right now. My homilies against the Anomians can be put off to another time, and the postponement would cause no harm. But now that the Jewish festivals are close by and at the very door, if I should fail to cure those who are sick with the Judaizing disease. I am afraid that, because of their ill-suited association and deep ignorance, some Christians may partake in the Jews' transgressions; once they have done so, I fear my homilies on these transgressions will be in vain. For if they hear no word from me today, they will then join the Jews in their fasts; once they have committed this sin it will be useless for me to apply the remedy. (6) And so it is that I hasten to anticipate this danger and prevent it. This is what physicians do. They first check the diseases which are most urgent and acute. But the danger from this sickness is very closely related to the danger from the other; since the Anomians impiety is akin to that of the Jews, my present conflict is akin to my former one. And there is a kingship because the Jews and the Anomians make the same accusation. And what charges do the Jews make? That He called God His own Father and so made Himself equal to God. The Anomians also make this charge-I should not say they make this a charge; they even blot out the phrase "equal to God" and what it connotes, by their resolve to reject it even if they do not physically erase it. II But do not be surprised that I called the Jews pitiable. They really are pitiable and miserable. When so many blessings from heaven came into their hands, they thrust them aside and were at great pains to reject them. The morning Sun of Justice arose for them, but they thrust aside its rays and still sit in darkness. We, who were nurtured by darkness, drew the light to ourselves and were freed from the gloom of their error. They were the branches of that holy root, but those branches were broken. We had no share in the root, but we did reap the fruit of godliness. From their childhood they read the prophets, but they crucified him whom the prophets had foretold. We did not hear the divine prophecies but we did worship him of whom they prophesied. And so they are pitiful because they rejected the blessings which were sent to them, while others seized hold of these blessing and drew them to themselves. Although those Jews had been called to the adoption of sons, they fell to kinship with dogs; we who were dogs received the strength, through God's grace, to put aside the irrational nature which was ours and to rise to the honor of sons. How do I prove this? Christ said: "It is no fair to take the children's bread and to cast it to the dogs". Christ was speaking to the Canaanite woman when He called the Jews children and the Gentiles dogs. (2) But see how thereafter the order was changed about: they became dogs, and we became the children. Paul said of the Jews: "Beware of the dogs, beware of the evil workers, beware of the mutilation. For we are the circumcision". Do you see how those who at first were children became dogs? Do you wish to find out how we, who at first were dogs, became children? "But to as many as received him, he gave the power of becoming sons of God". (3) Nothing is more miserable than those people who never failed to attack their own salvation. When there was need to observe the Law, they trampled it under foot. Now that the Law has ceased to bind, they obstinately strive to observe it. What could be more pitiable that those who provoke God not only by transgressing the Law but also by keeping it? On this account Stephen said: "You stiff-necked and uncircumcised in heart, you always resist the Holy Spirit", not only by transgressing the Law but also by wishing to observe it at the wrong time. (4) Stephen was right in calling them stiff-necked. For they failed to take up the yoke of Christ, although it was sweet and had nothing about it which was either burdensome or oppressive. For he said: "Learn from me for I am meek and humble of heart", and "Take my yoke upon you, for my yoke is sweet and my burden light". Nonetheless they failed to take up the yoke because of the stiffness of their necks. Not only did they fail to take it up but they broke it and destroyed it. For Jeremiah said: "Long ago you broke your yoke and burst your bonds". It was not Paul who said this but the voice of the prophet speaking loud and clear. When he spoke of the yoke and the bonds, he meant the symbols of rule, because the Jews rejected the rule of Christ when they said: "We have no king but Caesar". You Jews broke the yoke, you burst the bonds, you cast yourselves out of the kingdom of heaven, and you made yourselves subject to the rule of men. Please consider with me how accurately the prophet hinted that their hearts were uncontrolled. He did not say: "You set aside the yoke", but "You broke the yoke" and this is the crime of untamed beasts, who are uncontrolled and reject rule. (5) But what is the source of this hardness? It come from gluttony and drunkenness. Who say so? Moses himself. "Israel ate and was filled and the darling grew fat and frisky". When brute animals feed from a full manger, they grow plump and become more obstinate and hard to hold in check; they endure neither the yoke, the reins, nor the hand of the charioteer. Just so the Jewish people were driven by their drunkenness and plumpness to the ultimate evil; they kicked about, they failed to accept the yoke of Christ, nor did they pull the plow of his teaching. Another prophet hinted at this when he said: "Israel is as obstinate as a stubborn heifer". And still another called the Jews "an untamed calf". (6) Although such beasts are unfit for work, they are fit for killing. And this is what happened to the Jews: while they were making themselves unfit for work, they grew fit for slaughter. This is why Christ said: "But as for these my enemies, who did not want me to be king over them, bring them here and slay them". You Jews should have fasted then, when drunkenness was doing those terrible things to you, when your gluttony was giving birth to your ungodliness-not now. Now your fasting is untimely and an abomination. Who said so? Isaiah himself when he called out in a loud voice: "I did not choose this fast, say the Lord". Why? "You quarrel and squabble when you fast and strike those subject to you with your fists". But if you fasting was an abomination when you were striking your fellow slaves, does it become acceptable now that you have slain your Master? How could that be right? (7) The man who fast should be properly restrained, contrite, humbled-not drunk with anger. But do you strike your fellow slaves? In Isaiah's day they quarreled and squabbled when they fasted; now when fast, they go in for excesses and the ultimate licentiousness, dancing with bare feet in the marketplace. The pretext is that they are fasting, but they act like men who are drunk. Hear how the prophet bit them to fast. "Sanctify a fast", he said. He did not say: "Make a parade of your fasting", but "call an assembly; gather together the ancients". But these Jews are gathering choruses of effeminates and a great rubbish heap of harlots; they drag into the synagogue the whole theater, actors and all. For there is no difference between the theater and the synagogue. I know that some suspect me of rashness because I said there is no difference between the theater and the synagogue; but I suspect them of rashness if they do not think that this is so. If my declaration that the two are the same rests on my own authority, then charge me with rashness. But if the words I speak are the words of the prophet, then accept his decision. III Many, I know, respect the Jews and think that their present way of life is a venerable one. This is why I hasten to uproot and tear out this deadly opinion. I said that the synagogue is no better than a theater and I bring forward a prophet as my witness. Surely the Jews are not more deserving of belief than their prophets. "You had a harlot's brow; you became shameless before all". Where a harlot has set herself up, that place is a brothel. But the synagogue is not only a brothel and a theater; it also is a den of robbers and a lodging for wild beasts. Jeremiah said: "Your house has become for me the den of a hyena". He does not simply say "of wild beast", but "of a filthy wild beast", and again: "I have abandoned my house, I have cast off my inheritance". But when God forsakes a people, what hope of salvation is left? When God forsakes a place, that place becomes the dwelling of demons. (2) But at any rate the Jews say that they, too, adore God. God forbid that I say that. No Jew adores God! Who say so? The Son of God say so. For he said: "If you were to know my Father, you would also know me. But you neither know me nor do you know my Father". Could I produce a witness more trustworthy than the Son of God? (3) If, then, the Jews fail to know the Father, if they crucified the Son, if they thrust off the help of the Spirit, who should not make bold to declare plainly that the synagogue is a dwelling of demons? God is not worshipped there. Heaven forbid! From now on it remains a place of idolatry. But still some people pay it honor as a holy place. (4) Let me tell you this, not from guesswork but from my own experience. Three days ago-believe me, I am not lying-I saw a free woman of good bearing, modest, and a believer. A brutal, unfeeling man, reputed to be a Christian (for I would not call a person who would dare to do such a thing a sincere Christian) was forcing her to enter the shrine of the Hebrews and to swear there an oath about some matters under dispute with him. She came up to me and asked for help; she begged me to prevent this lawless violence-for it was forbidden to her, who had shared in the divine mysteries, to enter that place. I was fired with indignation, I became angry, I rose up, I refused to let her be dragged into that transgression, I snatched her from the hands of her abductor. I asked him if were a Christian, and he said he was. Then I set upon him vigorously, charging him with lack of feeling and the worst stupidity; I told him he was no better off than a mule if he, who professed to worship Christ, would drag someone off to the dens of the Jews who had crucified him. I talked to him a long time, drawing my lesson from the Holy Gospels; I told him first that it was altogether forbidden to swear and that it was wrong to impose the necessity of swearing on anyone. I then told him that he most not subject a baptize believer to this necessity. In fact, he must not force even an unbaptized person to swear an oath. (5) After I talked with him at great length and had driven the folly of his error from his soul, I asked him why he rejected the Church and dragged the woman to the place where the Hebrews assembled. He answered that many people had told him that oaths sworn there were more to be feared. His words made me groan, then I grew angry, and finally I began to smile. When I saw the devil's wickedness, I groaned because he had the power to seduce men; I grew angry when I considered how careless were those who were deceived; when I saw the extent and depth of the folly of those who were deceived, I smiled. (6) I told you this story because you are savage and ruthless in your attitude toward those who do such things and undergo these experiences. If you see one of your brothers falling into such transgressions, you consider that it is someone else's misfortune, not your own; you think you have defended yourselves against your accusers when you say: "What concern of mine is it? What do I have in common with that man"? When you say that, your words manifest the utmost hatred for mankind and a cruelty which benefits the devil. What are you saying? You are a man and share the same nature. Why speak of a common nature when you have but a single head, Christ? Do you dare to say you have nothing in common with your own members? In what sense do you admit that Christ is the head of the Church? For certainly it is the function of the head to join all the limbs together, to order them carefully to each other, and to bind them into one nature. But if you have nothing in common with your members, then you have nothing in common with your brother, nor do you have Christ as your head. (7) The Jews frighten you as if you were little children, and you do not see it. Many wicked slaves show frightening and ridiculous masks to youngsters-the masks are not frightening by their nature, but they seem so to the children's simple minds-and in this way they stir up many a laugh. This is the way the Jews frighten the simpler-minded Christians with the bugbears and hobgoblins of their shrines. Yet how could their ridiculous and disgraceful synagogues frighten you? Are they not the shrines of men who have been rejected, dishonored, and condemned? IV Our churches are not like that; they are truly frightening and filled with fear. God's presence makes a place frightening because he has power over life and death. In our churches we hear countless homilies on eternal punishments, on rivers of fire, on the venomous worm, on bonds that cannot be burst, or exterior darkness. But the Jews neither know nor dream of these things. They live for their bellies, they gape for the things of this world, their condition is not better than that of pigs or goats because of their wanton ways and excessive gluttony. They know but one thing: to fill their bellies and be drunk, to get all cut and bruised, to be hurt and wounded while fighting for their favorite charioteers. (2) Tell me, then, are their shrines awful and frightening? Who would say so? what reasons do we have for thinking that they are frightening unless someone should tell us that dishonored slaves, who have no right to speak and who have been driven from their Master's home, should frighten us, who have been given honor and the freedom to speak? Certainly this is not the case. Inns are not more august then royal palaces. Indeed the synagogue is less deserving of honor than any inn. It is not merely a lodging place for robbers and cheats but also for demons. This is true not only of the synagogues but also of the souls of the Jews, as I shall try to prove at the end of my homily. (3) I urge you to keep my words in your minds in a special way. For I am not now speaking for show or applause but to cure your souls. And what else is left for me to say when some of you are still sick although there are so many physicians to effect a cure? (4) There were twelve apostles and they drew the whole world to themselves. The greater portion of the city is Christian, yet some are still sick with the Judaizing disease. And what could we, who are healthy, say in our own defense? Surely those who are sick deserve to be accused. But we are not free from blame, because we have neglected them in their hour of illness; if we had shown great concern for them and they had the benefit of this care, they could not possibly still be sick. (5) Let me get the start on you by saying this now, so that each of you may win over his brother. Even if you must impose restraint, even if you must use force, even if you must treat him ill and obstinately, do everything to save him from the devil's snare and to free him from fellowship with those who slew Christ. (6) Tell me this. Suppose you were to see a man who had been justly condemned being led to execution through the marketplace. Suppose it were in your power to save him from the hands of the public executioner. Would you not do all you could to keep him from being dragged off? But now you see your own brother being dragged off unjustly to the depth of destruction. And it is not the executioner who drags him of, but the devil. Would you be so bold as not to do your part toward rescuing him from his transgression? If you don't help him, what excuse would you find? But your brother is stronger and more powerful than you. Show him to me. If he will stand fast in his obstinate resolve, I shall choose to risk my life rather than let him enter the doors of the synagogue. (7) I shall say to him: What fellowship do you have with the free Jerusalem, with the Jerusalem above? You chose the one below; be a slave with that earthly Jerusalem which, according to the word of the Apostle, is a slave together with her children. Do you fast with the Jews? Then take off your shoes with the Jews, and walk barefoot in the marketplace, and share with them in their indecency and laughter. But you would not chose to do this because you are ashamed and apt to blush. Are you ashamed to share with them in outward appearance but unashamed to share in their impiety? What excuse will you have, you who are only half a Christian? (8) Believe me, I shall risk my life before I would neglect any one who is sick with this disease-if I see him. If I fail to see him, surely God will grant me pardon. And let each one of you consider this matter; let him not think it is something of secondary importance. Do you take no notice of what the deacon continuously calls out in the mysteries? "Recognize one another", he says. Do you not see how he entrusts to you the careful examination of your brothers? Do this in the case of Judaizers, too. When you observe someone Judaizing, take hold of him, show him what he is doing, so that you may not yourself be an accessory to the risk he runs. (9) If any Roman soldier serving overseas is caught favoring the barbarians and the Persians, not only is he in danger but so also is everyone who was aware of how this felt and failed to make this fact known to the general. Since you are the army of Christ, be overly careful in searching to see if anyone favoring an alien faith has mingled among you, and make his presence know-not so that we may put him to death as those generals did, nor that we may punish him or take our vengeance upon him, but that we may free him from his error and ungodliness and make him entirely our own. (10) If you are unwilling to do this, if you know of such a person but conceal him, be sure that both you and he will be subject to the same penalty. For Paul subjects to chastisement and punishment not only those who commit acts of wickedness but also those who approve what they have done. The prophet, too, brings to the same judgment not only thieves but also who run with the thieves. And this is quite reasonable. For if a man is aware of a criminal's actions but covers them up and conceals them, he is providing a stronger basis for the criminal to be careless of the law and making him less afraid in his career of crime. V But I must get back again to those who are sick. Consider, then, with whom they are sharing their fasts. It is with those who shouted: "Crucify him, Crucify him", with those who said: "His blood be upon us and upon our children". If some men had been caught in rebellion against their ruler and were condemned, would you have dared to go up to them and to speak with them? I think not. Is it not foolish, then, to show such readiness to flee from those who have sinned against a man, but to enter into fellowship with those who have committed outrages against God himself? Is it not strange that those who worship the Crucified keep common festival with those who crucified him? Is it not a sign of folly and the worst madness? (2) Since there are some who think of the synagogue as a holy place, I must say a few words to them. Why do you reverence that place? Must you not despise it, hold it in abomination, run away from it? They answer that the Law and the books of the prophets are kept there. What is this? Will any place where these books are be a holy place? By no means! This is the reason above all others why I hate the synagogue and abhor it. They have the prophets but not believe them; they read the sacred writings but reject their witness-and this is a mark of men guilty of the greatest outrage. (3) Tell me this. If you were to see a venerable man, illustrious and renowned, dragged off into a tavern or den of robbers; if you were to see him outraged, beaten, and subjected there to the worst violence, would you have held that tavern or den in high esteem because that great and esteemed man had been inside it while undergoing that violent treatment? I think not. Rather, for this very reason you would have hated and abhorred the place. (4) Let that be your judgment about the synagogue, too. For they brought the books of Moses and the prophets along with them into the synagogue, not to honor them but to outrage them with dishonor. When they say that Moses and the prophets knew not Christ and said nothing about his coming, what greater outrage could they do to those holy men than to accuse them of failing to recognize their Master, than to say that those saintly prophets are partners of their impiety? And so it is that we must hate both them and their synagogue all the more because of their offensive treatment of those holy men. (5) Why do I speak about the books and the synagogues? In time of persecution, the public executioners lay hold of the bodies of the martyrs, they scourge them, and tear them to pieces. Does it make the executioners' hands holy because they lay hold of the body of holy men? Heaven forbid! The hands which grasped and held the bodies of the holy ones still stay unholy. Why? Because those executioners did a wicked thing when they laid their hands upon the holy. And will those who handle and outrage the writings of the holy ones be any more venerable for this than those who executed the martyrs? Would that not be the ultimate foolishness? If the maltreated bodies of the martyrs do not sanctify those who maltreated them but even add to their blood-guilt, much less could the Scriptures, if read without belief, ever help those who read without believing. The very act of deliberately choosing to maltreat the Scriptures convicts them of greater godlessness. (6) If they did not have the prophets, they would not deserve such punishment; if they had not read the sacred books, they would not be so unclean and so unholy. But, as it is, they have been stripped of all excuse. They do have the heralds of the truth but, with hostile heart, they set themselves against the prophets and the truth they speak. So it is for this reason that they would be all the more profane and blood-guilty: they have the prophets, but they treat them with hostile hearts. (7) So it is that I exhort you to flee and shun their gatherings. The harm they bring to our weaker brothers is not slight; they offer no slight excuse to sustain to the folly of the Jews. For when they see that you, who worship the Christ whom they crucified, are reverently following their rituals, how can they fail to think that the rites they have performed are the best and that our ceremonies are worthless? For after you worship and adore at our mysteries, you run to the very men who destroy our rites. Paul said: "If a man sees you that have knowledge sit at meat in the idol's temple, shall not his conscience, being weak, be emboldened to eat those things which are sacrificed to idols"? And let me say: If a man sees you that have knowledge come into the synagogue and participate in the festival of the Trumpets, shall not his conscience, being weak, be emboldened to admire what the Jews do? He who falls not only pays the penalty for his own fall, but he is also punished because he trips others as well. But the man who has stood firm is rewarded not only because of his own virtue but people admire him for leading others to desire the same things. (8) Therefore, flee the gatherings and holy places of the Jews. Let no man venerate the synagogue because of the holy books; let him hate and avoid it because the Jews outrage and maltreat the holy ones, because they refuse to believe their words, because they accuse them of the ultimate impiety. VI That you may know that the sacred books do not make a place holy but that the purpose of those who frequent a place does make it profane, I shall tell an old story. Ptolemy Philadelphus had collected books from all over the world. When he learned that the Jews had writings which treated of God and the ideal state, he sent for men from Judea and had them translate those books, which he then had deposited in the temple of Serapis, for he was a pagan. Up to the present day the translated books remain there in the temple. But will the temple of Serapis be holy because of the holy books? Heaven forbid! Although the books have their own holiness, they do not give a share of it to the place because those who frequent the place are defiled. (2) You must apply the same argument to the synagogue. Even if there is no idol there, still demons do inhabit the place. And I say this not only about the synagogue here in town but about the one in Daphne as well; for at Daphne you have a more wicked place of perdition which they call Matrona's. I have heard that many of the faithful go up there and sleep beside the place. (3) But heaven forbid that I call these people faithful. For to me the shrine of Matrona and the temple of Apollo are equally profane. If anyone charges me with boldness, I will in turn charge him with the utmost madness. For, tell me, is not the dwelling place of demons a place of impiety even if no god's statue stands there? Here the slayers of Christ gather together, here the cross is driven out, here God is blasphemed, here the Father is ignored, here the Son is outraged, here the grace of the Spirit is rejected. Does not greater harm come from this place since the Jews themselves are demons? In the pagan temple the impiety is naked and obvious; it would not be ease to deceive a man of sound and prudent mind or entice him to go there. But in the synagogue there are men who say they worship God and abhor idols, men who say they have prophets and pay them honor. But by their words they make ready an abundance of bait to catch in their nets the simpler souls who are so foolish as to be caught of guard. (4) So the godlessness of the Jews and the pagans is on a par. But the Jews practice a deceit which is more dangerous. In their synagogue stands an invisible altar of deceit on which they sacrifice not sheep and calves but the souls of men. (5) Finally, if the ceremonies of the Jews move you to admiration, what do you have in common with us? If the Jewish ceremonies are venerable and great, our are lies. But if ours are true, as they are true, theirs are filled with deceit. I am not speaking of the Scriptures. Heaven forbid! It was the Scriptures which took me by the hand and led me to Christ. But I am talking about the ungodliness and present madness of the Jews. (6) Certainly it is the time for me to show that demons dwell in the synagogue, not only in the place itself but also in the souls of the Jews. As Christ said: "When an unclean spirit is gone out, he walks through dry places seeking rest. If he does not find it he says: I shall return to my house. And coming he finds it empty, swept, and garnished. Then he goes and takes with him seven other spirits more wicked than himself and they enter into him and the last state of that man is made worse than the first. So shall it be also to this generations". (7) Do you see that demons dwell in their souls and that these demons are more dangerous than the ones of old? And this is very reasonable. In the old days the Jews acted impiously toward the prophets; now they outrage the Master of the prophets. Tell me this. Do you not shudder to come into the same place with men possessed, who have so many unclean spirits, who have been reared amid slaughter and bloodshed? Must you share a greeting with them and exchange a bare word? Must you not turn away from them since they are the common disgrace and infection of the whole world? Have they not come to every form of wickedness? Have not all the prophets spent themselves making many and long speeches of accusation against them? What tragedy, what manner of lawlessness have they not eclipsed by their blood-guiltiness? They sacrificed their own sons and daughters to demons. They refused to recognize nature, they forgot the pangs, of birth, they trod underfoot the rearing of their children, they overturned from their foundations the laws of kingship, they became more savage than any wild beast. (8) Wild beasts oftentimes lay down their lives and scorn their own safety to protect their young. No necessity forced the Jews when they slew their own children with their own hands to pay honor to the avenging demons, the foes of our life. What deed of theirs should strike us with greater astonishment? Their ungodliness or their cruelty or their inhumanity? That they sacrificed their children or that they sacrificed them to demons? Because of their licentiousness, did they not show a lust beyond that of irrational animals? Hear what the prophet says of their excesses. "They are become as amorous stallions. Every one neighed after his neighbor's wife". He did not say: "Everyone lusted after his neighbor's wife", but he expressed the madness which came from their licentiousness with the greatest clarity by speaking of it as the neighing of brute beasts. VII What else do you wish me to tell you? Shall I tell you of their plundering, their covetousness, their abandonment of the poor, their thefts, their cheating in trade? the whole day long will not be enough to give you an account of these things. But do their festivals have something solemn and great about them? They have shown that these, too, are impure. Listen to the prophets; rather, listen to God and with how strong a statement he turns his back on them: "I have found your festivals hateful, I have thrust them away from myself". (2) Does God hate their festivals and do you share in them? He did not say this or that festival, but all of them together. Do you wish to see that God hates the worship paid with kettledrums, with lyres, with harps, and other instruments? God said: "Take away from me the sound of your songs and I will not hear the canticle of you harps". If God said: "Take them away from me", do you run to listen to the trumpets? Are these sacrifices and offerings not an abomination? "If you bring me the finest wheaten flour, it is in vain: incense is an abomination to me". The incense is an abomination. Is not the place also an abomination? Before they committed the crime of crimes, before they killed their Master, before the cross, before the slaying of Christ, it was an abomination. Is it not now all the more an abomination? And yet what is more fragrant than incense? But God looks not to the nature of the gifts but to the intention of those who bring them; it is this intention that he judges their offerings. (3) He paid heed to Abel and then to his gifts. He looked at Cain and then turned away from his offering. For Scripture says: "For Cain and his offerings he had no regard". Noah offered to God sacrifices of sheep and calves and birds. The Scripture say: "And the Lord smelled a sweet odor", that is, he accepted the offerings. For God has no nostrils but is a bodiless spirit. Yet what is carried up from the altar is the odor and smoke from burning bodies, and nothing is more malodorous than such a savor. But that you may learn that God attends to the intention of the one offering the sacrifice and then accepts or rejects it, Scripture calls the odor and the smoke a sweet savor; but it calls the incense an abomination because the intention of those offering it reeked with a great stench. (4) Do you wish to learn that, together with the sacrifices and the musical instruments and the festivals and the incense, God also rejects the temple because of those who enter it? He showed this mostly by his deeds, when he gave it over to barbarian hands, and later when he utterly destroyed it. But even before its destruction, through his prophet he shouted aloud and said: "Put not your trust in deceitful words for it will not help you when you say: "This is the temple of the Lord! The temple of the Lord"! What the prophet says is that the temple does not make holy those who gather there, but those who gather there make the temple holy. If the temple did not help at a time when the Cherubim and the Ark were there, much less will it help now that all those things are gone, now that God's rejection is complete, now that there is greater ground for enmity. How great an act of madness and derangement would it be to take as your partners in the festivals those who have been dishonored, those whom God has forsaken, those who angered the Master? (5) Tell me this. If a man were to have slain your son, would you endure to look upon him, or accept his greeting? Would you not shun him as a wicked demon, as the devil himself? They slew the Son of your Lord; do you have the boldness to enter with them under the same roof? After he was slain he heaped such honor upon you that he made you his brother and coheir. But you dishonor him so much that you pay honor to those who slew him on the cross, that you observe with them the fellowship of the festivals, that you go to their profane places, enter their unclean doors, and share in the tables of demons. For I am persuaded to call the fasting of the Jews a table of demons because they slew God. If the Jews are acting against God, must they not be serving the demons? Are you looking for demons to cure you? When Christ allowed the demons to enter into the swine, straightway they plunged into the sea. Will these demons spare the bodies of men? I wish they would not kill men's bodies, that they would not plot against them. But they will. The demons cast men from Paradise and deprived them the honor from above. Will they cure their bodies? That is ridiculous, mere stories. The demons know how to plot and do harm, not to cure. They do not spare souls. Tell me, then, will they spare bodies? They try to drive men from the Kingdom. Will they choose to free them from disease? (6) Did you not hear what the prophet said? Rather, did you hear what God said through the prophet? He said that the demons can do neither good nor evil. Even if they could cure and wanted to do so-which is impossible-you must not take an indestructible and unending punishment in exchange for a slight benefit which can soon be destroyed. Will you cure your body and destroy your soul? You are making a poor exchange. Are you angering God who made your body, and are you calling to your aid the demon who plots against you? (7) If any demon-fearing pagan has medical knowledge, will he also find it easy to win you over to worship the pagan gods? Those pagans, too, have their skill. They, too, have often cured many diseases and brought the sick back to health. Are we going to share in their godlessness on this account? Heaven forbid! Hear what Moses said to the Jews. "If there arise in the midst of you a prophet or one that says he has dreamed a dream and he foretell a sign and a wonder, and that sign or wonder which he spoke come to pass, and he say to you: "Let us go and serve strange gods whom our fathers did not know, you shall not hear the words of that prophet or dreamer". (8) What Moses means is this. If some prophet rises up, he says, and performs a sign, by either raising a dead man or cleansing a leper, or curing a maimed man, and after working the wonder calls you to impiety, do not heed him just because his sign comes to pass. Why? "The Lord your God is trying you to see whether you love him with all your heart and all your soul". From this it is clear that demons do not cure. If ever God should permit demons to cure, as he might permit a man to do, his permission is given to test you-not because God does not know what you are, but that he may teach you to reject even the demons who do cure. (9) And why do I speak of bodily cures? If any man threatens you with Gehenna unless you deny Christ, do not heed his words. If someone should promise you a kingdom to revolt from the only-begotten Son of God, turn away from him and hate him. Be a disciple of Paul and emulate those words which his blessed and noble soul exclaimed when he said: "I am sure that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, no height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ our Lord". (10) No angels, nor powers, nor things present, nor things to come, nor any other creature separated Paul from the love of Christ. Do you revolt to cure your body? And what excuse could we find? Certainly we must fear Christ more than Gehenna and desire him more than a kingdom. Even if we be sick, it is better to remain in ill health than to fall into impiety for the sake of a cure; for even if a demon cures you, he has hurt more than he has helped. He has helped the body, which a short time later will altogether die and rot away. But he has hurt the soul, which will never die. Kidnappers often entice little boys by offering them sweets, and cakes, and marbles, and other such things; then they deprive them of their freedom and their very life. So, too, the demons promise cure of a limb and then dash the whole salvation of the soul into the sea. (11) Beloved, let us not put up with that; in every way let us seek to keep ourselves free from godlessness. Could Job not have heeded his wife, blasphemed against God, and been free from the disaster which beset him? "Curse God and die" she said. But he chose to suffer the pain and to waste away; he chose to endure that unbearable blow rather to blaspheme and be free from the evils which beset him. You must emulate him. If the demon shall promise you ten thousand cures from the ills which beset you, do not heed him, do not put up with him-just as Job refused to heed his wife. Chose to endure your illness rather than destroy your faith and the salvation of your soul. God does not forsake you. It is because he wishes to increase your glory that oftentimes he permits you to fall sick. Keep up your courage so that you may also hear him say: "Do you think I have dealt with you otherwise than that you may be shown to be just"? VIII I could have said more than this, but to keep you from forgetting what I have said, I shall bring my homily to an end here with the words of Moses: "I call heaven and earth to witness against you". If any of you, whether you are here present or not, shall go to the spectacle of the Trumpets, or rush off to the synagogue, or go up to the shrine of Matrona, or take part in fasting, or share in the Sabbath, or observe any other Jewish ritual great or small, I call heaven and earth as my witnesses that I am guiltless of the blood of all of you. (2) These words will stand by your side and mine on the day of our Lord Jesus Christ. If you heed them, they will bring you great confidence; if you heed them not or conceal anyone who dares to do those things, my words shall stand against you as bitter accusations. "For I have not shrunk from declaring to you the whole counsel of God". (3) I have deposited the money with the bankers. It remains for you to increase the deposit and to use the profit from my words for the salvation of your brothers. Do you find it an oppressive burden to denounce those who commit these sins? It is an oppressive burden to remain silent. For this silence makes you an enemy to God and brings destruction both to you who conceal such sinners and to those whose sins go unrevealed. How much better it is to become hateful to our fellow servants for saving them to provoke God's anger against yourselves. Even if your fellow servant be vexed with you now, he will not be able to harm you but will be grateful later on for his cure. But if you seek to win your fellow servant's favor, if you remain silent and hurt him by concealing his sin, God will exact from you the ultimate penalty. Your silence will make God your foe and will hurt your brother; if you denounce him and reveal his sin, you will make God propitious and benefit your brother and you will gain as a friend one who was crazed but who learned from experience that you served him well. (4) Do not think, then, that you are doing your brothers a favor if you should see them pursuing some absurdity and should fail to accuse them with all zeal. If you lose a cloak, do you not consider as your foe not only the one who stole it but also the man who knew of the theft and refused to denounce the thief? Our common Mother (the Church) has lost not a cloak but a brother. The devil stole him and now holds him in Judaism. You know who stole him; you know him who was stolen. Do you see me lighting, as it were, the lamp of my instruction and searching everywhere in my grief? And do you stand silent, refusing to denounce him? What excuse will you have? Will the Church not reckon you among her worst enemies? Will she not consider you a foe and destroyer? (5) Heaven forbid that anyone who hears my words of advice should commit such a sin as to betray the brother for whom Christ died. Christ poured out his blood on his account. Are you too reluctant to utter a word on this account? I urge you not to be so reluctant. Right after you leave here, stir yourselves to the chase and let each of you bring me one of those suffering from this disease. (6) But heaven forbid that so many be sick with it. Let two or three, or ten or twenty of you bring me one man. One the day you do and when I see in your nets the game you have caught, I will set before you a more plentiful table. If I see that the advice I gave today has been put to work, I shall be more zealous in undertaking the cure of those men, and this will be a greater boon both for you and them. (7) Do not regard my words lightly. Be scrupulous in hunting out those who suffer from this sickness. Let the women search for the women, the men for the men, the slaves for the slaves, the freemen for the freemen, and the children for the children. Come all of you to our next meeting with such success that you win praise from me-and, before any praise of mine, that you obtain, from God a great and indescribable reward which in abundant measure surpasses the labors of those who succeed. May all of us obtain this by the grace and loving-kindness of our Lord Jesus Christ, through whom and with whom be glory to the Father together with the Holy Spirit now and forever, world without end. Amen. HOMILY II Against those who fast the fast of the Jews and against the Jews themselves. Delivered after the other homily has been given and five days before the Jewish fast. THE WICKED AND UNCLEAN FAST of the Jews is now at our doors. Thought it is a fast, do not wonder that I have called it unclean. What is done contrary to God's purpose, be it sacrifice or fast, is the most abominable of all things. Their wicked fast will begin after five days. Ten days ago, or more than ten, I anticipated this and gave an exhortation with the hope it would make your brothers safe. Let no one find fault and say my discourse was untimely because I gave it so many days beforehand. When a fever threatens, or any other disease, physicians anticipate this and with many remedies make safe and secure the body of the man who will be seized by the fever; they hurry to snatch his body from the dangers which threaten it before the patient experiences their onset. (2) Since I, too, see that a very serious disease is going to come upon you, long beforehand I gave you solemn warning so that you might apply corrective measures before the evil attacked. This was my reason for not waiting until just before the days of fasting to exhort you. I did not want the lack of time to stop you from hunting out your brothers; I hoped that with the span of many days you might be able to track down with all fearlessness those who are suffering from this disease and restore them to health. (3) Men who are going to celebrate a wedding or prepare a sumptuous feast do this same thing. They do not wait for the day itself. Long beforehand they speak with the fishermen and bird hunters so that the brevity of time may present no obstacle to preparing for the banquet. Since I, too, am going to set a banquet before you against the obstinacy of the Jews, I have gotten a head start in talking to you, the fishermen, that you may sweep up your weaker brothers in your nets and bring them to hear what I have to say. (4) Those of you who did fish and have your catch securely in your nets, remain steadfast and bind them tight with your words of exhortation. Those of you who have not yet taken this goodly catch have time enough in these five days to trap and overcome your prey. So let us spread out the nets of instruction; like a pack of hunting dogs let us circle about and surround our quarry; let us drive them together from every side and bring them into subjection to the laws of the Church. If you think it is a good idea, let us send to pursue them the best of huntsmen, the blessed Paul, who once shouted aloud and said: "Behold, I, Paul, tell you that if you be circumcised, Christ will be of no advantage to you." (5) When wild beasts and savage animals are hiding under a thicket and hear the shout of the hunter, they leap up in fear. The loud clamor drives them from their hiding and, even against their will, the hunter's cry forces them out, and many a time they fall right into the nets. So, too, your brothers are hiding in what I might call the thicket of Judaism. If they hear the shout of Paul, I am sure that they will easily fall into the nets of salvation and will put aside all the error of the Jews. For it is not Paul who spoke, but Christ, who moved Paul's soul. So when you hear him shout and say: "Behold, I, Paul, tell you," consider that only the shout is Paul's; the thought and the teaching are Christ's, who is speaking to Paul from within his heart. (6) But someone might say: "Is there so much harm in circumcision that it makes Christ's whole plan of redemption useless? Yes, the harm of circumcision is as great as that, not because of its own but because of your obstinacy. There was a time when the law was useful and necessary, but now it has ceased and is fruitless. If you take it on yourself to be circumcised now, when the time is no longer right, it makes the gift of God useless. It is because you are not willing to come to him that Christ will be of no advantage to you. Suppose someone should be caught in the act of adultery and the foulest crimes and then be thrown into prison. Suppose, next, that judgment was going to be passed against him and that he would be condemned. Suppose that just at that moment a letter should come from the Emperor setting free from any accounting or examination all those detained in prison. If the prisoner should refuse to take advantage of the pardon, remain obstinate and choose to be brought to trial, to give an account, and to undergo punishment, he will not be able thereafter to avail himself of the Emperor's favor. For when he made himself accountable to the court, examination, and sentence, he chose of his own accord to deprive himself of the imperial gift. (7) This is what happened in the case of the Jews. Look how it is. All human nature was taken in the foulest evils. "All have sinned," say Paul. They were locked, as it were, in a prison by the curse of their transgression of the Law. The sentence of the judge was going to be passed against them. A letter from the King came down from heaven. Rather, the King himself came. Without examination, without exacting an account, he set all men free from the claims of their sin. II All, then, who run to Christ are saved by his grace and profit from his gift. But those who wish to find justification from the Law will also fall from grace. They will not be able to enjoy the King's loving-kindness because they are striving to gain salvation by their own efforts; they will draw down on themselves the curse of the Law because from the works of the Law no flesh will find justification. So it is that Paul says: "If you be circumcised, Christ will be of no advantage to you." For the man who strives to gain salvation from the works of the Laws has nothing in common with grace. This is what Paul hinted at when he said: "If out of grace, then not in virtue of works; otherwise grace is no longer grace. But if out of works, no longer is it grace: otherwise work is no longer work." And again: "If justice be by the Law, then Christ died in vain." And again: "You who are justified in the Law are fallen from grace." You have died to the Law, you have become a corpse; hereafter you are no longer under its yoke, you are no longer subject to its necessity. Why, then, do you strive to make trouble for yourself when it is all to no purpose and in vain? (2) When Paul said: "Behold, I, Paul, tell you," why did he add his name? Why did he not simply say: "Behold, I tell you"? He wanted to remind them of the zeal which he had shown with regard to Judaism. What he is saying is this: "If I were a gentile and knew nothing of Jewish matters, perhaps someone would say that, because I had no share in the Jewish plan and dispensation, because I did not know the power of circumcision, I reject it from the dogmas of the Church." This is why he added his name. He wished to remind them of what he had done in behalf of the Law. It is almost as if he were to say: "I do this not thorough hatred of circumcision but in full knowledge of the truth. I, Paul, say this, that Paul who was circumcised on the eighth day, who am an Israelite by birth, a Hebrew of the Hebrews, of the tribe of Benjamin, a Pharisee according to the Law, who zealously persecuted the Church, who entered houses, dragged out men and women, and handed them over into custody. All this could persuade even those who are very stupid that I set down this law not through any hatred nor in ignorance of things Jewish but in full knowledge of the surpassing truth of Christ. "And I testify again to every man who has himself circumcised, that he is bound to observe the Law". (3) Why did he not say: "I exhort", or "I command", or "I say"? Why did he say: "I testify? So that he might, by this word, remind us of the future judgment. Where there are witnesses who testify, there also are judgments and sentences. He is frightening his hearer, then, by reminding him of the royal throne and by showing him that those very words will be his witness on that day when each man will give an account of what he has done, what he has said, and what he has heard. The Galatians heard those words in days gone by. Let those who are sick with the Galatians' disease hear them again today. If they are not present, let them hear through you the words that Paul exclaimed and said: "I testify again to every man who has himself circumcised, that he is bound to observe the whole Law. (4) Do not tell me that circumcision is just a single command; it is that very command which imposes on you the entire yoke of the Law. When you subject yourself to the rule of the Law in one part, you must also obey its commands in all other things. If you do not fulfill it, you must be punished and draw its curse upon yourself. When a sparrow has fallen into the hunter's net, even if only its foot is caught, all the rest of its body is caught as well. So, too, the man who fulfills a single commandment of the Law, be it circumcision or fasting, through that one commandment, has given the Law full power over himself; as long as he is willing, and if he is willing to obey a part of the Law, he cannot avoid obeying the whole Law. (5) We do not say this in accusation of the Law. Heaven forbid! We say it because we wish to show forth the surpassing riches of the grace of Christ. For the Law is not contrary to Christ. How could it be, when he is the one who gave the Law, when the Law leads us to him? But we are forced to say all these things because of the untimely contentiousness of those who do not use the Law as they should. The ones who outrage the Law are those who bid us stand apart from it once and for all and come to Christ, and then tell us to hold fast to it again. The Law has profited our nature very much. I agree to that and would never deny it. But you Judaizers cling to it beyond the proper time and will not let us see how very useful it has been. (6) It would be the greatest source of praise for a tutor if his young pupil no longer needed him to keep watch over his conduct because the lad had advanced so greater virtue. So, too, it would be the greatest praise for the Law that we no longer had need of its help. For the Law has brought that very thing to pass for us: it has prepared our soul to receive a greater philosophy. (7) So it is that he who still sits at the feet of the Law and can see nothing greater than what is written therein derives no great profit from it. But I put the Law aside and ran to the loftier teachings of Christ; yet I could grant to the Law the greatest dignity because it made me such that I could go beyond the trivialities written therein and rise to the loftiness of the teaching which comes to us from Christ. (8) The Law did profit our nature greatly, but only if it led us sincerely to Christ. If this be not the case, it did us harm by depriving us of the greater things because of our close attention to those which are less; it also hurt us by still keeping us in the countless wounds of our transgressions. Suppose there were two physicians, one weaker, the other stronger. If the weaker one applied medicines to the ulcers but could not free the sick man once and for all from the pain coming from his sores, then....... III "If therefore you are offering your gift at the altar, and there you remember that your brother has anything against you, > leave there your offering before the altar and go first to be reconciled to your brother, and then come and offer your gift". Christ did not say: "Submit your offering and then go away", but "Let it stay there unoffered and go first to be reconciled to your brother". (2) Nor did he do this only here but again in another place. If a man has an infidel wife, that is, a gentile, he is not forced to put her away. For St. Paul said: "If any man has an unbelieving wife and she consents to live with him, let him not put her away. But if he has a wife who is a harlot and an adulteress, there is nothing to stop him from putting her away. For Christ said: "Everyone who puts away his wife save on account of immorality, causes her to commit adultery. And so he is allowed to put her away because of immorality. (3) Do you see God's loving-kindness and concern? He says: "If your wife be a gentile, do not put her away. But if she be a harlot, I do not stop you from doing so". What he means is this: If she acts outrageously toward Me, do not put her away; if she outrages you, there is no one to stop you from putting her away." If God, then, showed us such honor, will we not deem him deserving of equal honor? Will we let him be outraged by our wives? Will we permit this even though we realize that the greatest punishment and vengeance will be stored up for us when we neglect the salvation of our wives? (4) This is why he made you to be head of the wife. This is why Paul gave the order: "If wives wish to learn anything, let them ask their own husbands at home", so that you, like a teacher, a guardian, a patron, might urge her to godliness. Yet when the hour set for the services summons you to the church, you fail to rouse your wife from their sluggish indifference. But now that the devil summons your wives to the feast of the Trumpets and they turn a ready ear to this call, you do not restrain them. You let them entangle themselves in accusations of ungodliness, you let them be dragged off into licentious ways. For, as a rule, it is the harlots, the effeminates, and the whole chorus from the theater who rush to that festival. (5) And why do I speak of the immorality that goes on there? Are you not afraid that your wife may not come back from there after a demon has possessed her soul? Did you not hear in my previous discourse the argument which clearly proved to us that demons dwell in the very souls of the Jews and in places in which they gather? Tell me, then. How do you Judaizers have the boldness, after dancing with demons, to come back to the assembly of the apostles? After you have gone off and shared with those who shed the blood of Christ, how is it that you do not shudder to come back and share in his sacred banquet, to partake of his precious blood? Do you not shiver, are you not afraid when you commit such outrages? Have you so little respect for that very banquet? (6) I have spoken these words to you. You will speak them to those Judaizers, and they to their wives. "Fortify one another". If a catechumen is sick with this disease, let him be kept outside the church doors. If the sick one be a believer and already initiated, let him be driven from the holy table. For not all sins need exhortation and counsel; some sins, of their very nature, demand cure by a quick and sharp excision. The wounds we can tolerate respond to more gentle cures; those which have festered and cannot be cured, those which are feeding on the rest of the body, need cauterization with a point of steel. So is it with sins. Some need long exhortation; others need sharp rebuke. (7) This is why Paul did not enjoin us to exhort in every case but also to rebuke sharply: "Wherefore rebuke them sharply". Therefore, I will now rebuke them sharply, so that they may accuse themselves and feel shame for what they have done. Then they will never again be hurt by that sinful fast. (8) So I shall put aside exhortation henceforth as I testify and exclaim: "If any man does not love the Lord Jesus Christ, let a curse be upon him". What greater evidence could there be that a man does not love our Lord than when he participates in the festival with those who slew Christ? It was not I who hurled the curse at them, but Paul. Rather, it was not Paul but Christ, who spoke through him and said earlier: "Those who are justified in the law have fallen away from grace". (9) So speak these words to them, read aloud to them these texts. Show all your zeal in saving them. When you have snatched them from the devil's jaws, bring them to me on the day of the Jewish fast. Then, after I have kept the rest of my promise to you, let us, with one accord and with one voice, join our brothers in giving glory to God and the Father of our Lord Jesus Christ, for to Him is glory forever. Amen. HOMILY III Against those who keep the first Paschal Fast ONCE AGAIN A NECESSARY and pressing need has interrupted the sequence of my recent discourses. I must put aside my struggles with the heretics for today and turn my attention to this necessary business. For I was ready to address your loving assembly again on the glory of the only-begotten Son of God. But the untimely obstinacy of those who wish to keep the first paschal fast forces me to devote my entire instruction to their cure. For the good shepherd does more than drive away the wolves; he also is most diligent in caring for his sheep who are sick. What does he gain if the flocks escape the jaws of the wild beasts but are then devoured by disease? (2) The best general is the one who not only repels the siege engines of the enemy but first puts down rebellion within his own city. He knows well that there will be no victory over an outside foe as long as there is civil war within. Do you not know that there is no more destructive force than rebellion and obstinacy? Listen to the words of Christ: "A kingdom divided against itself shall not stand." And yet, what is more powerful than a kingdom which possesses revenues of money, weapons, walls, fortresses, so large a number of soldiers, horses, and ten thousand other sources of strength? (3) But even power as great as that is destroyed when it revolts against itself. Nothing produces weakness so effectively as contentiousness and strife; and nothing produces power and strength so effectively as love and concord. When Solomon grasped this truth he said: "A brother that is helped by his brother is like a strong city and kingdom bolted and barred." Do you see the great strength which comes from concord? And do you see the great harm caused by contentiousness? A kingdom in revolt destroys itself. When two brothers are bound together and united into one, they are more unbreakable than any wall. (4) I know that, by God's grace, most members of my flock are free from this disease and that the sickness involves only a few. But this is no reason for me to relax my care. If only ten, or five, or two, or even one were sick, he must not be neglected. If there is only one worthless outcast. still he is a brother, and Christ died for him. And Christ made great account of the weak ones. He said: "Whoever causes one of these little ones who believe in me to sin, it were better for him to have a great millstone hung around his neck, and to be drowned in the sea." And again: "As long as you did not do it for one of these little ones, you did not do it for me." And again: "It is not the will of your Father in heaven that a single one of these little ones should perish." (5) Is it not absurd, when Christ shows such care for his little ones, that we should refuse to care for them? Do not say: "He is one person." Rather, you must say: "He is one, yes, but if we do not take care of him, he will spread the disease to the rest." Paul said: "A little leaven ferments the whole mass." And our neglect of the little ones is what overturns and destroys everything. Neglected wounds become serious, just as the serious wounds would easily become minor if they receive the proper care. (6) Moreover, the first thing I have to say to the Judaizers is that nothing is worse than contentiousness and fighting, than tearing the Church asunder and rending into many parts the robe which the robbers did not dare to rip. Are not all the other heresies enough without our tearing each other apart? You must listen to Paul when he says: "But if you bite and devour one another, take heed or you will be consumed by one another." (7) Tell me this. Do you stray outside the flock and have you no fear of the lion that prowls about outside the fold? "For your enemy, like a lion, goes about seeking whom he may seize." Here you see a shepherd's wisdom. He does not let the lion in among the sheep for fear the lion may terrify the flock. Nor does he drive the lion away from outside the fold. Why? So that he may gather all the sheep together inside the fold, because they are afraid of the wild beast outside. Do you have no reverence and respect for your father? Then fear your foe. If you separate yourself from the flock, your enemy will surely catch you. (8) Christ, too, could have driven the enemy away from the outside of the fold. But to make you sober and watchful, to make you constantly run to your Mother for refuge, he permitted him to roar outside the fold. Why did he do this? So that when those within the fold hear his roar, they may take refuge together and be more closely bound to one another. Mothers who love their children also do this: when their children cry, they often threaten to throw them to the jaws of the wolves. Of course, they would not throw them to the wolves but they say they will to stop the children from bothering them. Everything Christ did was done to keep us bound together and living at peace with one another. II And so it was that Paul could have accused the Corinthians of many great crimes but lie accused them of contentiousness before any other. He could have accused them of fornication, of pride, of taking their quarrels to the pagan courts, of banquets in the shrines of idols. He could have charged that the women did not veil their heads and that the men did. Over and above all tiffs, he could have accused them of neglecting the poor, of the pride they took in their charismatic gifts, and in the matter of the resurrection of the body. But since, along with these, he could also find fault with them because of their dissensions and quarrels with one another, he passed over all the other crimes, and corrected their contentiousness first. (2) If you will not think I am making a nuisance of myself on this point, I shall clarify it from Paul's own words. He did give top priority to correcting the Corinthians' obstinacy and contentiousness. And he did this even though he could charge them with all those other crimes. Hear what he says about their fornication: "It is actually reported that there is lewd conduct among you." That they were puffed up and proud: "As if I were not coming to you, some are puffed up." Again, that they would plead their cases in the pagan courts: "Dare any of you, having a matter against another, bring your case to be judged before unbelievers?" That they ate meat offered to idols: "You cannot be partakers of the table of the Lord and of the table of devils." Hear his words of reproach for the women who do not veil their heads and the men who do. "Every man praying or prophesying with his head covered, disgraces his head. But every woman praying or prophesying with her head uncovered, disgraces her head. He showed that they neglected the poor when he said: "One is hungry and another drinks overmuch. And again: "or do you despise the church of God and put to shame the needy?" When they were all jumping for the more important charismatic gifts and no one was satisfied with the less important, he said: "Are all apostles? Are all prophets?" We can conclude that they were raising doubts about the resurrection because he says: "But someone will say: 'How do the dead rise? Or with what kind of body do they come?" (3) Although he could make so many accusations, his first charge against the Corinthians was dissension and contentiousness. At the very beginning of his letter he said: "I beseech you, brethren, by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no dissensions among you." For he knew, he knew clearly, that this problem was more urgent than the others. If the fornicator, or the braggart. or a man in the grip of any other vice comes frequently to the church, he will quickly draw profit from the instruction, thrust aside his sin, and return to health. (4) But when a man has broken away from this assembly, when he has withdrawn from the instruction of the fathers, when he has fled from the physician's clinic, even if he appears to be in good health, lie will soon fall sick? The best physicians first quench the fires of fever and then cure the wounds and fractures. That is what Paul did. He first removed the dissension and then cured their wounds limb by limb. And so lie spoke of dissension before the other sins, so that the Corinthians would not stand apart in strife, so that they would not choose the leaders whom they should follow, so that they would not divide up the body of Christ into many parts? (5) But he was talking not only to the Corinthians; he was also speaking to those who would come after them and suffer from the same Corinthian disease. I would be glad to ask those of us who are sick with this illness: What is the Pasch; what is Lent? What belongs to the Jews: what belongs to us? Why does their Pasch come once each year; why do we celebrate ours each time we gather to celebrate the mysteries? What does the feast of unleavened bread mean? And I would like to ask them many more questions which contribute to understanding this subject. (6) If I were to ask them, you would then clearly know how untimely the contentiousness of these men is. They cannot explain what they do. But they refuse to ask anybody, just as if they were wiser than anybody else. They deserve the strongest condemnation because they do not have the answers themselves, but they refuse to follow those who have been appointed to lead them. They have simply risked all they have on this silly practice and are throwing themselves head first down into the depths of danger. III When I have this to say against them, what argument of theirs will seem clever? They ask: "Did you not observe this fast before?" It is not your place to say this to me, but I would be justified in telling you that we, too, fasted at this time in earlier days, but still we put more importance on peace than on the observance of dates. And I say to you what Paul said to the Galatians: "Become like me, because I also have become like you." What does this mean? He was urging them to renounce circumcision, to scorn the Sabbath, the feast days, and all the other observances of the Law. When he saw they were frightened and afraid that they might be subjected to chastisement and punishment for their transgression, he gave them courage by the example of his own actions when he said: "Become like me, because I also have become like you." (2) For, he said, I did not come from the Gentiles, did l? I was not without experience of the Jewish way of life under the Law and the punishment set for those who transgress it, was I? "I am a Hebrew of the Hebrews; as regards the Law, a Pharisee; as regards zeal, a persecutor of the Church. But the things that were gain to me, these, for the sake of Christ, l counted loss." That is, once and for all I stood aloof from them. Therefore, become like me, for I, too, was as you are. (3) But why do I speak on my own account? Three hundred Fathers or even more gathered together in the land of Bithynia and ordained this by law; yet you disdain their decrees. You must choose one of two courses: either you charge them with ignorance for their want of exact knowledge on this matter, or you charge them with cowardice because they were not ignorant, but played the hypocrite and betrayed the truth. When you do not abide by what they decreed, this is exactly the choice you must make. But all the events of the Council make it clear that they showed great wisdom and courage at that time. The article of faith they set forth at the Council show how wise they were, because they blocked up the mouths of heretics and, like an impregnable wall, they repelled the treachery of every hostile attack. They proved their courage during the war waged on the Churches and the persecution which had but lately come to an end. (4) Like champions in battle who have set up many memorials of victory and have suffered many wounds, so, too, these champions of the Churches, who could count the many tortures they had endured for their confession of the faith, came together from every side, bearing on their bodies the marks of Christ's wounds. Some could tell of their hardships in the mines, others of the confiscation of all their possessions, and still others of starvation and continuous floggings. Some could show where the flesh had been torn from their ribs, some where their backs had been broken, some where their eyes had been dug out, and still others where they had lost some other part of their bodies for the sake of Christ. At that time the whole synodal gathering, welded together from these champions, along with their definition of what Christians must believe, also passed a decree that they celebrate the paschal feast in harmony together. They refused to betray their faith in those most difficult times [of persecution]; would they sink to pretense and deceit on the question of the Easter observance? (5) Look what you do when you condemn Fathers so great, so courageous, so wise. If the Pharisee lost all the blessings he possessed because he condemned the publican, what excuse will you have, what defense will you make for rising up against these great teachers beloved of God, especially since your attack is so unjust and irrational? Did you not hear Christ himself say: "Where two or three are gathered together in my name there am I in the midst of them? But if Christ is in their midst where two or three are gathered together, was not his presence all the more pervasive among the more than three hundred Fathers at Nicaea? Christ was present there, it was Christ who formulated and passed the laws. Yet you condemn not only the Council Fathers but the whole world which approved their judgment. (6) Do you consider that the Jews are wiser than the Fathers who came from everywhere in the world? How can you do that when the Jews have been driven from their ancestral commonwealth and way of life and have no sacred festival to celebrate? I hear many say that the Pasch and the feast of unleavened bread are one. But there is no feast of unleavened bread among them, nor is there a Pasch. Why is there no feast of unleavened bread among them? Hear the words of the Lawgiver: "You may not sacrifice the Passover in any one of the cities which the Lord your God gives you, but only in the place in which His name shall be invoked." And Moses was here speaking of Jerusalem. (7) Do you see how God confined the festival to one city, and later destroyed the city so that, even if it was against their wills, he might lead them away from that way of life? Surely, it is clear to everybody that God foresaw what would come to pass. Why, then, did he bring them together to that land from all over the world if he foresaw that their city would be destroyed? Is it not very obvious that he did this because he wished to bring their ritual to an end? God did bring the ritual to an end, but you go along with the Jews, of whom the prophet said: "Who is blind but my children, or deaf but those who lord it over them?" (8) And against whom did they show their want of sense and feeling? Was it not against the apostles, the prophets, and their teachers? Why must I mention teachers and prophets when they slaughtered their own children? For they did sacrifice their sons and daughters to demons. When they ignored the voice of nature, were they going to observe the festival days? Tell me this. Did they not trample kinship under foot, did they not forget their children, did they not forget the very God who created them? Moses said: "You have forsaken the God that begot you, and have forgotten the God that nurtured you." Were they going to keep the festivals after they had forsaken God? Who could say that? (9) Christ did keep the Pasch with them. Yet he did not do so with the idea that we should keep the Pasch with them. He did so that he might bring the reality to what foreshadowed the reality. He also submitted to circumcision, kept the Sabbath, observed the festival days, and ate the unleavened bread. But He did all these things in Jerusalem. However, we are subject to none of these things, and on this Paul spoke out loud and clear: "If you be circumcised, Christ shall be of no advantage to you." And again, speaking of the feast of unleavened bread, he said: "Therefore let us keep festival, not with the old leaven, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." For our unleavened bread is not a mixed flour but an uncorrupted and virtuous way of life. IV Why did Christ keep the Pasch at that time? The old Pasch was a type of the Pasch to come, and the reality had to supplant the type. So Christ first showed the foreshadowing and then brought the reality to the banquet table. Once the reality has come, the type which foreshadowed it is henceforth lost in its own shadow and no longer fills the need. So do not keep pleading this excuse, but show me that Christ did command us to observe the old Pasch. I am showing you quite the opposite. I am showing you that Christ not only did not command us to keep the festival days but even freed us from the obligation to do so. (2) Hear what Paul had to say. And when I speak of Paul, I mean Christ; for it is Christ who moved Paul's soul to speak. What, then, did Paul say? "You are observing days, and months, and seasons, and years. I fear for you, lest perhaps I have labored in vain among you." And again: "As often as you shall eat this bread and drink this cup, you shall proclaim the death of the Lord." When he said: "As often as," Paul gave the right and power to decide this to those who approach the mysteries, and freed them from any obligation to observe the festival days. (3) Now our Pasch and Lent are not one and the same thing: the Pasch is one thing, Lent another. Lent comes once each year; our Pasch is celebrated three times each week, sometimes even four times, or rather as often as we wish. For the Pasch is not a fast but the offering and sacrifice which is celebrated at each religions service That you may know that this is true, listen to Paul when he says: "For Christ, our Passover, has been sacrificed," and again: "As often as you shall eat this bread and drink the cup, you proclaim the death of the Lord. (4) So as often as you approach the sacrificial banquet with a clean conscience, you celebrate the Pasch. You celebrate it not when you fast but when you share in that sacrifice. "For as often as you shall eat this bread and drink this cup, you proclaim the death of the Lord." Our Pasch is the proclamation of the Lord's death. The sacrifice which we offer today, that which was offered yesterday, and each day's sacrifice is alike and the same as the sacrifice offered on that Sabbath day; the sacrifice offered on that Sabbath is no more solemn than today's, nor is today's of less value than that; they are one and the same, alike filled with awe and salvation. (5) Why, then, do we fast for forty days? In the past, and especially at the time when Christ entrusted to us these sacred mysteries, many a man approached the sacrificial banquet without thought or preparation. Since the Fathers realized that it was harmful for a person to approach the mysteries in this heedless fashion, they came together and marked out forty days for people to fast, pray, and gather together to hear the word of God. Their purpose was that we might all scrupulously purify ourselves during tiffs time by our prayers. almsgiving, fasting, vigils tears, confessions, and all the other pious practices. so that we might approach the mysteries with our consciences made as clean as we could make them. (6) And they did well when they came to our aid and established for us the practice of this Lenten fast. This is clear because, if we keep shouting and proclaiming a fast the whole year through, no one listens to what we say. But as soon as the season of Lent draws near, even the laziest of men rouses himself, even though no one counsels or advises him. Why? He gets advice and counsel from the season of Lent. (7) So if a Jew or pagan ask you why you are fasting, do not tell him that it is because of the Pasch or because of the mystery of the cross. If you tell him that, you give him an ample grip upon you. Tell him we fast because of our sins and because we are going to approach the mysteries. The Pasch is not a reason for fasting or grief; it is a reason for cheerfulness and joy. The cross has taken away sin; it was an expiation for the world. a reconciliation for the ancient enmity. It opened the gates of heaven, changed those who hated into friends; it took our human nature, led it up to heaven, and seated it at the right hand of God's throne. And it brought to us ten thousand other blessings. (8) There is no need, then, to grieve or be downcast: we must rejoice and glory in all these things. This is why Paul said: "But God forbid that I should glory save in the cross of our Lord Jesus Christ." And again: "But God commends his charity towards us, because when as yet we were sinners, Christ died for us." John put it like this: "God so loved the world. Tell me, how did God love the world? John passed over all the other signs of God's love and put the cross in first place. For after he said: "God so loved the world," he said: "That he gave his only-begotten Son," that he be crucified, "that those who believe in him may not perish but may have life everlasting." If, then, the cross is the basis and boast of love, let us not say that it is a cause for grief. Heaven forbid that we grieve because of the cross. We grieve for our sins, and this is why we fast. V Although the catechumen keeps the fast each year, lie does not celebrate the Pasch since he does not share in the sacrifice. But even though a man is not observing the Lenten fast, he does celebrate the Pasch as long as lie comes to the altar with a clean conscience and shares in the sacrifice-whether it be today, tomorrow, or any day whatsoever. The best time to approach the mysteries is determined by the purity of a man's conscience and not by his observance of suitable seasons. (2) Yet we do just the opposite. We fail to cleanse our conscience and, even though we are burdened with ten thousand sins, we consider that we have celebrated the Pasch as long as we approach the mysteries on that feast day. But this is certainly not the case. If you approach the altar on the very day of the Sabbath and your conscience be bad, you fail to share in the mysteries and you leave without celebrating the Pasch. But if you wash away your sins and share in the mysteries today, you do celebrate the Pasch in precisely the proper way. (3) Therefore you must safeguard this exactness and vigor of spirit, not in the observance of the proper times but in your approach to the altar. Now you would elect to endure all things rather than change this practice. So, too, you must disdain it and choose to do or suffer anything so as not to approach the mysteries when you are burdened with sins. (4) Be sure that God takes no account of such observance of special seasons. Hear him as he passes judgment on those at his right hand: "You saw me hungry and gave me to eat; you saw me thirsty and gave me to drink; you saw me naked and you covered me." But he charged with quite different conduct those on his left hand. At another time he brought forward another man in a parable and castigated him because He remembered the evil the man had done. For he said: "You wicked servant, I forgave you all the debt. Should not you then have had compassion also on your fellow servant, even as I had compassion on you?" Again, when the virgins had no oil in their lamps, he locked them out of the bride chamber. And he cast out another man who came into the feast without a wedding garment because this man was garbed in filthy clothes and was wearing the cloak of his fornication and uncleanness, But no one was ever punished or accused because he observed the Pasch in this or that month. (5) But why speak of ourselves since we have been set free from all such necessity? We are citizens of a city above in heaven, where there are no months, no sun, no moon, no circle of seasons. If you wish to give exact attention to the matter, you will see that, even among the Jews, little account was made of the season of the Pasch, but they cared greatly about the place for it, namely, Jerusalem. Some men came up to Moses and said to him: "We are unclean through touching the dead body of a man. How shall we avoid failing ill the Lord's offering?" He said to them: "Wait here and let me report it to God." Then, after he reported it, he brought back the law which says: "If any man be unclean through touching a dead body, or be afar on a journey and be unable to keep the Pasch in the first month, he shall keep it in the second." (6) And so is not the observance of the time annulled among the Jews so that the Pasch may be observed in Jerusalem? Will you not show greater concern for the harmony of the Church than for the season? So that you may seem to be observing the proper days, will you outrage the common Mother of us all and will you cut asunder the Holy Synod? How could you deserve pardon when you choose to commit sins so enormous for no good reason ? (7) But why must I speak of the Jews? No matter how eagerly and earnestly we wish it, it is not altogether possible for us to observe that day on which He was crucified. This will make it clear. Let us suppose the Jews had not sinned, that they were not hard of heart, nor senseless, nor indifferent, nor despisers; suppose they had not fallen from their ancestral way of life but were still carefully observing it. Even if this was the case, we could not, by following in their footsteps, put our finger on the very day on which He was crucified and fulfilled the Pasch. Let me tell how this is the case. When He was crucified it was the first day of the feast of unleavened bread and the day of preparation. (8) But it is not possible for both of these to fall always on the same day. This year the first day of the feast of unleavened bread falls on Sunday, and the fast must still last for a whole week; According to this, after Passiontide, after the cross and resurrection have come and gone, we are still fasting. And it has often happened that, after the cross and resurrection, our fast is still being observed because the week is not yet over. This is why no observance of the exact time is possible. VI Let us not quarrel, let us not say: "After fasting these many years, am I to change now?" Change for that very reason. Since you have been so long severed from the Church, come back now to your Mother. No one says: "After I lived as her enemy so long a time, I am ashamed to be reconciled now." You have grounds for shame if you do not change for the better but persist in your untimely contentiousness. That is what destroyed the Jews. While they always kept looking for the old customs and life, these were stripped from them and they turned to impiety. (2) But why do I speak of fasting and the observance of special days? Paul continued to observe the Law and to endure many a toil; he patiently put up with many journeys and hardships; he surpassed all his contemporaries in the exact observance of that way of life. But after he achieved the heights of that life and came to realize that he was doing all this for his own hurt and destruction, he immediately changed. He did not say to himself: "What is this? Am I to lose the reward for this great zeal of mine? Am I to waste all this work?" Rather he was the quicker to change for the very reason that he might continue to suffer that loss. He scorned justification by the Law so that he might receive the justification of faith. And so he loudly proclaimed: "The things that were gain to me I have counted as loss for Christ. And Christ said: "If you offer your gift at the altar, and there you remember that your brother has anything against you, go first and be reconciled to your brother and then come and offer your gift." (3) What do you mean? If your brother has something against you, Christ does not permit you to offer your sacrifice until you are reconciled to your brother. When you have the whole Church and so many Fathers against you, do you have the hardihood to dare to approach the divine mysteries before you put aside that unseemly enmity? Since this is the way you feel, how could you celebrate the Pasch? (4) I say this not only to those who are sick but also to you who are in good health. When you who are well see how many are sick, you will show them great care and kindness, you will pick them out, gather them together, and bring them back to their Mother. Whatever they say against us, however they jump at us, no matter what else they do to us, we must not grow weary and stop until we win them back. For there is nothing comparable to peace and harmony. (5) It is for this reason that, when the Father enters the church, he does not mount to this chair until he has prayed for all of you; when he rises from this chair, he does not begin his instruction until he has first given the peace to all. And when the priests are going to give the blessing, they first pray for peace for you and then begin the blessing. (6) And when the deacon bids you to pray all together, he also enjoins you in his prayer to ask for the Angel of Peace, and that everything which concerns you be blessed with peace. As he dismisses you from the assembly, he petitions [peace] for you and says: "Go in peace." And without this peace, it is altogether impossible for us to say or do anything. For peace is our nurse and mother. she is very careful to cherish us and foster us. I am not speaking of what is merely called by the name of peace, nor of the peace which comes from sharing meals together, but of the peace which accords with God, the peace which comes from the harmony sent by the Spirit. Many are now tearing this peace asunder by destroying us and exalting the Jews. These men consider the Jews as more trustworthy teachers than their own Fathers; they believe the account of Christ's passion and death which is given by those who slew Him. What could be more unreasonable than this? (7) Do you not see that their Passover is the type, while our Pasch is the truth? Look at the tremendous difference between them. The Passover prevented bodily death: whereas the Pasch quelled God's anger against the whole world; the Passover of old freed the Jews from Egypt, while the Pasch has set us free from idolatry; the Passover drowned the Pharaoh, but the Pasch drowned the devil; after the Passover came Palestine, but after the Pasch will come heaven. (8) Why, then, do you sit beside a lamp after the sun has appeared? Why do you wish to nourish yourself on milk when solid food is being given to you? You were nourished with milk so that you might not remain satisfied with milk: the lamp shone for you that it might guide you and lead you by the hand into the light of the sun. Now that the era of more perfect things has come, let us not run back to the former times, let us not observe the days and seasons and years: rather, let us everywhere be careful to follow the Church by paying heed to charity and peace before all things. (9) Suppose the Church were to be tripped up and fall. The accurate computation of dates would not succeed in making her slip as much as this division and schism would deserve the blame. But I make no account of the exact date, since God makes no account of it, as I proved when I devoted many discourses to this subject. But the one thing I seek is that we do all things in peace and concord. If we do so, you will not stay home and get drunk while we are fasting with the rest of the people, and the priests are praying together for the whole world. (10) Note well that this is of the devil's doing and that it is not a single sin, nor two, nor three, but far more than three. It cuts you off from the flock, it makes you ready to hold so many Fathers in scorn, it hurls you into contentiousness, it thrusts you over to the Jews, and furthermore it makes you a scandal both to your own family and to strangers. How can we blame the Jews for waiting for you in their houses when it is you who go running to them? (11) These sins are not the only problem. During those days of the fast great harm could come to you from your failure to take advantage of the Scripture readings, the religious meetings in the church, the blessing, and the prayers said in common. Great harm could come to you while you and your bad conscience are spending tiffs whole time in fear and dread that, like some foreigner or stranger, you may be caught ill your sinful act. And during all this time, in common with the Church, you should be discharging all your religious duties in a spirit of confidence, pleasure, good cheer, and full freedom. (12) The Church does not recognize the exact observance of dates. In the beginning the Fathers decided to come together from widely separated places and to flux the Easter date; the Church paid respect to the harmony of their thinking. loved their oneness of mind, and accepted the date they enjoined. My earlier remarks have proved adequately that it is impossible for us or you or any other man to arrive at the exact date of the Lord's day. So let us stop fighting with shadows, let us stop hurting ourselves in the big things while we are indulging our rivalry over the small. (13) Fasting at tiffs or that time is not a matter for blame. But to rend asunder the Church, to be ready for rivalry, to create dissension, to rob oneself continuously of the benefits of religious meetings-these are unpardonable, these do demand an accounting, these do deserve serious punishment. (14) I could have said much more than this. What I have said is enough for those who heed me; those who fail to heed my words will not be helped even if I should have much more to say. So let me finish my discourse at this point. and let us all pray together that our brothers come back to us. Let us pray that they cling fondly to peace and stand apart from untimely rivalry. Let us pray that they scorn this sluggish spirit of theirs and find a great and lofty understanding. Let us pray that they be set free from this observance of days so that all of us, with one heart and with one voice, may give glory to God and the Father of our Lord Jesus Christ, to whom be glory and power now and forever, world without end. Amen. HOMILY IV Against the Jews and the trumpets of their Pasch Delivered at Antioch in the Great Church AGAIN THE JEWS, the most miserable and wretched of all men, are going to fast, and again we must make secure the flock of Christ. As long as no wild beast disturbs the flock, shepherds, as they stretch out under an oak or pine tree and play their flutes, let their sheep go off to graze with full freedom. But when the shepherds feel that the wolves will raid, they are quick to throw down the flute and pick up their slingshots; they cast aside the pipe of reeds and arm themselves with clubs and stones. They take their stand in front of the flock, raise a loud and piercing shout, and oftentimes the sound of their shout drives the wolf away before he strikes. (2) I, too, in the past, frolicked about in explicating the Scriptures, as if I were sporting in some meadow; I took no part in polemics because there was no one causing me concern. But today the Jews, who are more dangerous than any wolves, are bent on surrounding my sheep; so I must spar with them and fight with them so that no sheep of mine may fall victim to those wolves. (3) That fast will not be upon us for ten days or more. But do not be surprised that from today on I am taking up my tools and building a fence around your souls. This is what the hard-working farmer does. When he has a rushing stream nearby which may wash away the fields he has tilled, he does not wait for winter. Long beforehand he fences in the banks, builds tip dikes, digs ditches, and makes every preparation against the flood. While the stream runs quietly and is low in its bed, it is a simpler matter to restrain it; when it has become swollen and is swept along with a violent rush of waters, it is no longer so simple to oppose the flood. And so it is that long beforehand the farmer anticipates the surge of the torrent and contrives by every means to keep his fields secure in every way. (4) As well as farmers, every soldier, sailor, and reaper makes it a practice to prepare ahead. Before the hour of battle, the soldier cleans off his breastplate, examines his shield, makes ready the bridle and bit, feeds and cares for his horse, and sees to it that he is well prepared in every way. Before the sailor launches his ship into the harbor's waters, he prepares the keel, repairs the sides, hews and shapes the oars, stitches together the sails, and makes ready all the other equipment of his ship. Many days before the harvest, the reaper sharpens his sickle. gets ready the threshing-floor, his oxen, his wagon, and everything else which may help him in the harvest. Indeed you can see men everywhere making preparations for their business beforehand so that, when the time does come, it is an easy matter for them to carry on their enterprise. (5) I am following the example of these men. Many days beforehand I am making your souls secure by exhorting you to flee from that accursed and unlawful fast. Do not tell me that the Jews are fasting; prove to me that it is God's will that they fast. If it be not God's will, then their fasting is more unlawful than any drunkenness? For we must not only look at what they do but we must also seek out the reason why they do it. (6) What is done in accordance with God's will is the best of all things even if it seems to be bad. What is done contrary to God's will and decree is the worst and most unlawful of all things-even if men judge that it is very good. Suppose someone slays another in accordance with God's will. This slaying is better than any loving-kindness. Let someone spare another and show him great love and kindness against God's decree. To spare the other's life would be more unholy than any slaying. For it is God's will and not the nature of things that makes the same actions good or bad. II Listen to me so that you may learn that this is true. Ahab once captured a king of Syria and, contrary to God's decree, saved his life. He had the Syrian king enjoy a seat by his side and sent him off with great honor. About that time a prophet came to his companion and "said to him: 'In the word of the Lord, strike me.' But his companion was not willing to strike him. And the prophet said to him: 'Because you would not hearken to the word of the Lord, behold, you will depart from me and a lion will strike you.' And he departed from him, and the lion found him and struck him. Then the prophet found another man and said: 'Strike me.' And the man did strike him and wounded him, and the prophet bandaged up his face." (2) What greater paradox than this could there be? The man who struck the prophet was saved; the one who spared the prophet was punished. Why? That you may learn that, when God commands, you must not question too much the nature of the action; you have only to obey. So that the first man might not spare him out of reverence, the prophet did not simply say: "Strike me" but said: "Strike me in the word of God. That is, God commands it; seek no further. It is the King who ordains it; reverence the rank of him who commands and with all eagerness heed his word. But the man lacked the courage to strike him and, on this account, he paid the ultimate penalty. But by the punishment he subsequently suffered, he encourages us to yield and obey God's every command. (3) But after the second man had struck and wounded him, the prophet bound his own head with a bandage, covered his eyes, and disguised himself. Wily did he do this? He was going to accuse the king and condemn him for saving the life of the king of the Syrians. Is Now Ahab was an impious man and always a foe to the prophets. The prophet did not wish Ahab to recognize him and then drive him from his sight; if the king drove him away, he would not hear the prophet's words of correction. So the prophet concealed his face and any statement of his business in the hope that this would give him the advantage when he did speak and that he might get the king to agree to the terms he wanted. (4) "When the king was passing by, the prophet called aloud to him and said: 'Your servant went forth to the campaign of war. Behold, a man brought another man to me and said to me: "Guard this man for me. If he shall leap away and bound off, it will be your life for his life, or you will pay a talent of silver." And it happened that as your servant turned his eyes this way and that, the man was not there.' And the king of Israel said to him: 'This is your judgment before me: You slew the man.' And the prophet hurried to take the bandage from his eyes, and the king of Israel recognized that he was one of the sons of the prophets. And he said to the king: 'So says the Lord: "Because you let go from your hand a man worthy of death, it will be your life for his life, and your people for his people.' .... (5) Do you see how not only God but men make this kind of judgment because both God and men heed the end and the causes rather than the nature of what is done? Certainly even the king said to him: "This is your judgment before me: you slew the man." You are a murderer, he said, because you let an enemy go. The prophet put on the bandage and presented the case as if it were not the king but somebody else on trial, so that the king might pass the proper sentence. And, in fact, this did happen. For after the king condemned him, the prophet tore off the bandage and said: "Because you let go from your hand a man worthy of death, it will be your life for his life, and your people for his people." (6) Did you see what a penalty the king paid for his act of kindness? And what punishment he endured in return for his untimely sparing of his foe? The one who spared a life is punished; another, who slew a man, was held in esteem. Phinehas certainly slew two people in a single moment of time-a man and his wife; and after he slew them, he was given the honor of the priesthood. His act of bloodshed did not defile his hands; it even made them cleaner. (7) So you see that he who struck the prophet goes free, while he who refused to strike him perishes; you see that he who spared a man's life is punished, while he who refused to spare a life is held in esteem. Therefore, always look into the decrees of God before you consider the nature of your own actions. Whenever you find something which accords with His decree, approve that-and only that. III Let us examine the matter of fasting and apply this rule to it. Suppose we should not apply this rule but merely take the act of fasting and consider it with no reference to anything else. The result will be great tumult and confusion. It is true that highwaymen, grave-robbers, and sorcerers have their sides torn to pieces; it is also true that the martyrs undergo this same suffering. What is done is the same, but the purpose and reason why it is done is different. And so it is that there is a great difference between the criminals and martyrs. (2) In these cases we not only consider the torture but we first look for the intention and the reasons why the torture is inflicted. And this is why we love the martyrs-not because they are tortured but because they are tortured for the sake of Christ. But we turn our backs on the robbers-not because they are being punished but because they are being punished for their wickedness. (3) So, too, in the matter of fasting, you must pass a judgment. If you see people fasting for the sake of God, approve what they do; if you see that they do this against God's will, turn your back on them and hate them more than you do those who drink, revel, and carouse. And in the case of this fasting we must inquire not only into the reason for fasting but we must consider also the place and the time. (4) But before I draw up my battle line against the Jews, I will be glad to talk to those who are members of our own body, those who seem to belong to our ranks although they observe the Jewish rites and make every effort to defend them. Because they do this, as I see it, they deserve a stronger condemnation than any Jew. Not only the wise and intelligent but even those with little reason and understanding would agree with me in this. I need no clever arguments, no rhetorical devices, no prolix periodic sentences to prove this. It is enough to ask them a few simple questions and then trap them by their answers. (5) What, then, are the questions? I will ask each one who is sick with this disease: Are you a Christian? Why, then, this zeal for Jewish practices? Are you a Jew? Why then, are you making trouble for the Church? Does not a Persian side with the Persians? Is not a barbarian eager for what concerns the barbarians? Will a man who lives in the Roman empire not follow our laws and way of life? Tell me this. If ever anyone living among us is caught in collusion siding with the barbarians, is he not immediately punished? He is given neither hearing nor examination, even if he has ten thousand arguments in his own defense. If ever anyone living among the barbarians is clearly following Roman custom and law, again, will he not suffer the same punishment? How, then, do you expect to be saved by defecting to that unlawful way of life? (6) The difference between the Jews and us in not a small one, is it? Is the dispute between us over ordinary, everyday matters, so that you think the two religions are really one and the same? Why are you mixing what cannot be mixed? They crucified the Christ whom you adore as God. Do you see how great the difference is? How is it, then, that you keep running to those who slew Christ when you say that you worship him whom they crucified? You do not think, do you, that I am the one who brings up the law on which these charges are based, nor that I make up the form which the accusation takes? Does not the Scripture treat the Jews in this way? (7) Hear what Jeremiah says against those same Jews: "Go off to Kedar and see; send off to the islands of the Kittim and find out if such things have happened. What things? "If the gentiles will change their gods, and indeed they are not gods, but you have changed your glory and from it you will derive no profit." He did not say: "You have changed your God," but, "your glory." What he means is this. Those who worship idols and serve demons are so unshaken in their errors that they choose not to abandon them nor desert them for the truth. But you, who worship the true God, have cast aside the religion of your fathers and have gone over to strange ways of worship. You did not show the same firmness in regard to the truth that they did in regard to their error. That is why Jeremiah says: "Find out if such things have happened, if the gentiles will change their gods, and indeed they are not gods; but you have changed your glory and from it you will derive no profit." He did not say: "You have changed your God," for God does not change. But he did say: "You have changed your glory." You did no harm to me, God says, because no harm has come to me. But you did dishonor yourselves. You did not make my glory less, but you did diminish your own. (8) Let me also say this to those who are our own-if I must call our own those who side with the Jews. Go to the synagogues and see if the Jews have changed their fast; see if they kept the pre-Paschal fast with us; see if they have taken food on that day. But theirs is not a fast; it is a transgression of the law, it is a sin, it is trespassing. Yet they did not change. But you did change your glory and from it you will derive no profit; you did go over to their rites. (9) Did the Jews ever observe our pre-Paschal fast? Did they ever join us in keeping the feast of the martyrs? Did they ever share with us the day of the Epiphanies? They do not run to the truth, but you rush to transgression. I call it a transgression because their observances do not occur at the proper time. Once there was a proper time when they had to follow those observances, but now there is not. That is why what was once according to the Law is now opposed to it. IV Let me say what Elijah said against the Jews. He saw the unholy life the Jews were living: at one time they paid heed to God, at another they worshipped idols. So he spoke some such words as these: "How long will you limp on both legs? If the Lord our God is with you, come, follow Him; but if Baal, then follow him." Let me, too, now say this against these Judaizing Christians. If you judge that Judaism is the true religion, why are you causing trouble to the Church? But if Christianity is the true faith, as it really is, stay in it and follow it. Tell me this. Do you share with us in the mysteries, do you worship Christ as a Christian, do you ask him for blessings, and do you then celebrate the festival with his foes? With what purpose, then, do you come to the church? (2) I have said enough against those who say they are on our side but are eager to follow the Jewish rites. Since it is against the Jews that I wish to draw up my battle line, let me extend my instruction further. Let me show that, by fasting now, the Jews dishonor the law and trample underfoot God's commands because they are always doing everything contrary to his decrees. When God wished them to fast, they got fat and flabby? When God does not wish them to fast, they get obstinate and do fast; when he wished them to offer sacrifices. they rushed off to idols; when he does not wish them to celebrate the feast days, they are all eager to observe them. (3) This is why Stephen said to them: "You always oppose the Holy Spirit." This is the one thing, he says, in which you show your zeal: in doing the opposite to what God has commanded. And they are still doing that today. What makes this clear? The Law itself. In the case of the Jewish festivals the Law demanded observance not only of the tune but also the place. In speaking about this feast of the Passover, the Law says to them something such as this: "You will not be able to keep the Passover in any of the cities which the Lord your God gives to you." The Law bids them keep the feast on the fourteenth day of the first month and in the city of Jerusalem. The Law also narrowed down the time and place for the observance of Pentecost, when it commanded them to celebrate the feast after seven weeks, and again, when it stated: "In the place which the Lord your God chooses." So also the Law fixed the feast of Tabernacles. (4) Now let us see which of the two, time or place, is more necessary, even though neither the one nor the other has the power to save. Must we scorn the place but observe the time? Or should we scorn the time and keep the place? What I mean is something such as this. The Law commanded that the Passover be held in the first month and in Jerusalem, at a prescribed time and in a prescribed place. Let us suppose that there are two men keeping the Passover. Suppose one of them neglects the place but observes the time; suppose the other observes the place but neglects the time. Let the one who observes the time but neglects the place celebrate the Passover in the first month, but far away from Jerusalem; and let the one who observes the place but neglects the time celebrate the feast in Jerusalem but in the second month instead of the first. (5) Next, let us see which of these two is charged and accused, and which receives approval and esteem. Will it be the one who transgressed in the matter of time but observed the place, or the one who neglected the place but observed the time? If the man who transgressed about the time so as to celebrate the feast in Jerusalem clearly deserves esteem, but the one who observed the time while neglecting the place deserves to be charged and accused for his impious action it is quite obvious that those who do not keep the Passover in the proper place are transgressing the Law, even if they maintain a thousand times over that they are observing the proper time. (6) Who will make this clear to us? Moses himself. As he tells it, even after some men had observed the Passover outside Jerusalem, "they came up to Moses and said: 'We are unclean through touching the body of a dead man. We should not fail to offer the Lord's offering at its proper time among the sons of Israel, should we'?.' And Moses said to them: 'Stay here and I shall listen to what the Lord will command in your regard.' And the Lord spoke to Moses and said: 'Speak to the sons of Israel and say: "If any man be unclean through the body of a dead man, or if he be afar off oil a journey, whether he be one of you or of your descendants, he shall keep the Pasch in the second month.' .... (7) He means something such as this. If anyone be away from home in the first month. let him not keep the Passover outside the city: but let him return to Jerusalem and keep it in the second month. Let him disregard the time so as not to fail in the matter of the city. In this way he shows that observance of the place is more necessary than observance of the time. (8) But what could the Jews say if they observe the Passover outside the city of Jerusalem? Since they transgress in the more necessary matter of place, their observance in the less important matter of time cannot be urged in their defense. The result is that they are guilty of the worst transgression of the Law, even if it is obvious a thousand times over that they are not neglecting the matter of time. (9) This is certain not only from what I have said but also from the prophets. What excuse would the Jews of today have when it is clear that the Jews of old never offered sacrifice, nor sang hymns in an alien land, nor did they observe any such fasts as they do today? To be sure, the Jews of old were expecting to recover the way of life in which they could observe these rituals. Therefore, they remained obedient to the Law and did what it commanded, for the Law told them to expect this. But the Jews of today have no hope of recovering their forefathers' way of life. In what prophet can they find proof that they will? They have no hope, but they cannot bear to give up these practices. And yet, even if they were expecting to recover the old way of life, even so they ought to be imitating those holy men of old by neither fasting nor observing any other such ritual. V To prove to you that the Jews in exile observed none of these rituals, hear what they said to those who asked them to do so. For their barbarian captors were urging them by force and demand to play their musical instruments. "Sing to us a hymn of the Lord," they said. But the Jews clearly understood that the Law commanded them not to do so. Therefore, they said: "How shall we sing the song of the Lord in a strange land?" And, again, the three boys who were captives in Babylon said; "At this time we have no prince or prophet nor place to offer sacrifice in your sight and find mercy." Certainly there was much room for a place of sacrifice in the country, but since the temple was not there, they steadfastly refrained from offering sacrifice. (2) And again God spoke to his people through the lips of Zechariah: "For these seventy years you have not kept a fast for me, have you? He was speaking of the captivity. Tell me. By what right, then, do you Jews fast today, when your ancestors neither offered sacrifices, nor fasted, nor kept the feasts? And this makes it especially clear that they did not observe the Passover. Where there was no sacrifice, there no festival was held, because all the feasts had to be celebrated with a sacrifice. (3) Let me provide proof for this very point. Listen to the words of Daniel: "In those days I, Daniel, was mourning for three weeks. I ate not desirable bread, and neither flesh nor wine entered my mouth, nor did I anoint myself with ointment in those weeks. And it came to pass on the twenty-fourth day of the first month that I saw the vision. Pay careful heed to me here, for this text makes it clear that they did not observe the Passover. Let me tell you how this is. The Jews were not permitted to fast during the days of the feast of unleavened bread. But for twenty-one days Daniel took no food at all. And what proves that the twenty-one days included the days of the feast of unleavened bread? We learn this from what he said, namely, that it was on the twenty-fourth day of the first month. (4) But the Passover comes to an end on the twenty-first of that month. If they began the feast on the fourteenth day of the first month and then continued it for seven days, they then come to the twenty-first. Nonetheless, Daniel steadfastly continued his fast even after the Passover had come and gone. For if Daniel had begun his fast on the third day of the first month and then continued through a full twenty-one days, he passed the fourteenth, went on for seven days after that, and then kept fasting for three more days. (5) How, then, do the Jews of today avoid being cursed and defiled? The holy ones of old followed no such observances of what the Law prescribed, because they were in a strange land. Are today's Jews doing just the opposite so that they may stir up contentiousness and strife? If some of the holy ones of old who spoke and acted tiffs way were lax and irreverent, perhaps we would have considered their failure to observe these precepts as a sign of their laxity. But they loved and revered God, they gave their very lives for what God had decreed. So it is abundantly clear that failure to keep the Law was not the result of their laxity. Rather, their failure to keep the Law was prompted by the Law itself, because the Law said they must not observe those rituals outside Jerusalem. (6) This brings us to a conclusion on another matter of great importance. The observances regarding sacrifices, Sabbaths, new moons, and all such things prescribed by the Jewish way of life of that day were not essential. Even when they were observed they could make no great contribution to virtue; when neglected they could not make the excellent man worthless, nor degrade in any way the sanctity of his soul. But those men of old, while still on earth, manifested by their piety a way of life that rivals the way the angels live. Yet they followed none of these observances, they slew no beasts in sacrifice, they kept no feast, they made no display of fasting. But they were so pleasing to God that they surpassed this human nature of ours and, by the lives they lived, they drew the whole world to a knowledge of God. (7) Who could match a Daniel? Who could match the three boys in Babylon? Did they not anticipate the greatest commandment which the Gospels give, the commandment which is the chief source of all blessings? Had they not already proved this by their deeds? For John says: "Greater love than this no one has, that one lay down his life of his friends. But they laid down their lives for God. (8) We must admire them for this. But we must also admire them because they were not doing it for any reward. This is why the boys in Babylon said: "There is a God in heaven, and he can save us; but if lie will not, be it known, O king, that we will not worship your gods." The prophet means: The reward is sufficient for us that we are dying for God. And they gave proof of this great virtue even though they were observing none of the Law's prescriptions. VI You Jews will say: "Why, then, did God impose these prescriptions if he did not wish them observed?" And I say to you: If he wished them observed, why, then, did he destroy your city? God had to do one or the other of two things if he wished these prescriptions to remain ill force: either he had to command you not to sacrifice in one place, since he intended to scatter you to every corner of the world; or, if he wished you to offer sacrifice only ill Jerusalem, he was obliged not to scatter you to every corner of the world and he should have made that one city impregnable, because it was there alone that sacrifice has to be offered. (2) Again the Jews will say: "What is this, then? Was God contradicting himself when he ordered the Jews to sacrifice in one place but then barred them from that very place?" By no means! God is very consistent. He did not wish you to offer sacrifices from the beginning, and I bring forward as my witness of this the very prophet who said: "Hear the word of the . . . Lord, you rulers of Sodom, give ear to the law of our God, you people of Gomorrah." But it was really to the Jews the prophet spoke, not to those dwelling in Sodom and Gomorrah. Yet he calls the Jews by the names of these people because, by imitating their evil lives, the Jews had developed a kinship with those who dwelt in those cities. (3) In fact Isaiah called the Jews dogs and Jeremiah called them mare-mad horses This was not because they suddenly changed natures with those beasts but because they were pursuing the lustful habits of those animals. "'What care I for the number of your sacrifices?' says the Lord. But it is clear that those who dwelt in Sodom never offered sacrifices. Isaiah is aiming his remarks against the Jews when he calls them by the name of those brute animals, and he does so for the reason I just mentioned." 'What care I for the number of your sacrifices' says the Lord 'I am filled up with your holocausts of rams I desire not the fat of sheep, and the blood of bulls, not even if you come to appear before me. For who required all these things from your hands?' Did you hear his voice clearly saying that he did not require these sacrifices from you from the beginning? If he had made sacrifice a necessity, he would also have subjected the first Jews to this way of life and all the patriarchs who flourished before the Jews of Isaiah's day. (4) Then the Jews will ask: "How is it that he straightway did permit the Jews to sacrifice?" He was giving in to their weakness. Suppose a physician sees a man who is suffering from fever and finds him in a distressed and impatient mood. Suppose the sick man has his heart set on a drink of cold water and threatens, should he not get it, to find a noose and hang himself, or to hurl himself over a cliff. The physician grants his patient the lesser evil, because he wishes to prevent the greater and to lead the sick man away from a violent death. (5) This is what God did. He saw the Jews choking with their mad yearning for sacrifices. He saw that they were ready to go over to idols if they were deprived of sacrifices. I should say, he saw that they were not only ready to go over, but that they lad already done so. So he let them have their sacrifices the time when the permission was granted should make it clear that this is the reason. After they kept the festival in honor of the evil demons, God yielded and permitted sacrifices. What he all but said was this: "You are all eager and avid for sacrifices. If sacrifice you must, then sacrifice to me." But even if he permitted sacrifices, this permission was not to last forever: in the wisdom of his ways, lie took the sacrifices away from them again. (6) Let me use the example of the physician again-there is really no reason why I should not. After lie has given into the patient's craving, he gets a drinking cup from his home and gives instructions to the sick man to satisfy his thirst from this cup and no other. When he has gotten his patient to agree, he leaves secret orders with the servants to smash the cup to bits; in this way lie proposes, without arousing the patient's suspicion, to lead him secretly away from the craving on which lie has set his heart. (7) This is what God did, too. He let the Jews offer sacrifice but permitted this to be done in Jerusalem and nowhere else in the world. After they had offered sacrifices for a short time, God destroyed the city. Why? The physician saw to it that the cup was broken. By seeing to it that their city was destroyed, God led the Jews away from the practice of sacrifice, though it was against their will. If God were to have come right out and said: "Keep away from sacrifice," they would not have found it easy to keep away from this madness for offering victims. But now, by imposing the necessity of offering sacrifice in Jerusalem, he led them away from this mad practice: and they never noticed what he had done (8) Let me make the analogy clear. the physician is God, the cup is the city of Jerusalem, the patient is the implacable Jewish people, the drink of cold water is the permission and authority to offer sacrifices. The physician has the cup destroyed and, in this way, keeps the sick man from what lie demands at an ill-suited time. God destroyed the city itself, made it inaccessible to all, and in this way led the Jews away from sacrifices. If lie did not intend to make ready an end to sacrifice, why did God, who u omnipresent and fills the universe, confine so sacred a ritual to a single place? Why did he confine worship to sacrifices, the sacrifices to a place, the place to a time, and the time to a single city, and then destroy the city? It is indeed a strange and surprising thing. the whole world is left open to the Jews, but they are not permitted to sacrifice there; Jerusalem alone is inaccessible to them, and that is the only place where they are permitted to offer sacrifice. (9) Even if a man he completely lacking ill understanding, should it not be clear and obvious to him why Jerusalem was destroyed? Suppose a builder lays the foundation for a house, then raises up the walls, arches over the roof, and binds together the vault of the roof with a single keystone to support it. If the builder removes the keystone, he destroys the bond which holds the entire structure together. This is what God did. He made Jerusalem what we might call the keystone which held together the structure of worship. When he overthrew the city, he destroyed the rest of the entire structure of that way of life. VII Let then my battle with the Jews wait awhile. I did fight a skirmish of words with them today, but I said only what was enough to save our brothers from danger. Perhaps I said much