The women boldest at the time of the Passion. 1149 52-6. abiding on the Cross proved this most abundantly on the MATT. bodies of His servants. For if for Lazarus to rise on the XXVII. fourth day was a great thing, how much for all those, who had long ago fallen asleep, at once to appear alive, which was a sign of the future Resurrection. For many bodies of v.52.53. the saints which slept, arose, it is said, and went into the holy city, and appeared to many. For in order that what was done might not be accounted to be an imagination, they appear, even to many, in the city. And the Centurion too then glorified God, saying, 'Truly this was a righteous man. Luke And the multitudes that came together to that sight, returned 23, 47. beating their breasts. So great was the power of the Crucified, that after so many mockings, and scoffs, and jeers, both the centurion was moved to compunction, and the people. And some say that there is also a martyrdom of this centurion, who after these things grew to manhood in the faith. 48. And many women were there beholding from afar off, v.55.56. which had followed Him, ministering unto Him, Mary Magdalene, and Mary the mother of James, and Joses, and the mother of Zebedee's sons. These things the women see done, these who were most inclined to feel for Him, who were most of all bewailing Him. And mark how great their assiduity. They had followed Him ministering to Him, and were present even unto the time of the dangers. Wherefore also they saw all; how He cried, how He gave up the Ghost, how the rocks were rent, and all the rest. And these first see Jesus; and the sex that was most condemned, this first enjoys the sight of the blessings, this most shews its courage. And when the disciples had fled, these were present. But who were these? His mother, for she is called [mother] of James, and the rest. But another Evangelist saith, that many also lamented over the things 2 Luke that were done, and smote their breasts, which above all 22, 48. shews the cruelty of the Jews, for that they gloried in In Hom. v. he maintains her perpetual virginity; "how then, you will say, are James and others called His brethren? In the same way as Joseph himself too was considered the Husband of Mary." This is at least consistent with the explanation given in the spurious Homilies' on the Annunciation,' LXXXVIII 1150 Zeal of Joseph, and of the women at the Burial. HOMIL. things for which others were lamenting, and were neither moved by pity, nor checked by fear. For indeed the things that were done were of great wrath, and were not merely signs, but signs of anger all of them, the darkness, the cloven rocks; the veil rent in the midst, the shaking of the earth, and great was the excess of the indignation. v.57.58. v. 61. But Joseph went, and begged the Body. This was Joseph, who was concealing his discipleship of late; now however he had become very bold after the Death of Christ. For neither was he an obscure person, nor of the unnoticed; but one of the Council, and highly distinguished; from which circumstance especially one may see his courage. For he exposed himself to death, taking upon him enmity with all, by his affection to Jesus, both having dared to beg the Body, and not having desisted until he obtained It. But not by taking It only, nor by burying It in a costly manner, but also by laying It in his own new tomb, he sheweth his love, and his courage. And this was not so ordered without purpose, but so there should not be any bare suspicion, that one had risen instead of another. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. For what purpose do these wait by it? As yet they knew nothing great, as was meet, and high about Him, wherefore also they had brought ointments, and were waiting at the tomb, so that if the madness of the Jews should relax, they might go and embrace the Body. Seest thou women's courage? seest thou their affection? seest thou their noble spirit in money? their noble spirit even unto death? Let us men imitate the women; let us not forsake Jesus in temptations. For they for Him even dead spent so much and exposed their lives, but we (for again I say the same things) neither feed Him when hungry, nor clothe Him when naked, but seeing Him begging, we pass Him by. And yet if ye saw Himself, every one would strip himself of all his goods. But even now it is the same. For He Himself has said, I am he. Wherefore then dost thou not strip thyself of all? For indeed even now thou hearest Him say, Thou doest it unto Me; and there is no difference whether thou givest to this man or to Him; thou hast Blessing of ministering to Christ in His poor. 1151 XXVII. 61. nothing less than these women that then fed Him, but even MATT. much more. But be not perplexed! For it is not so much. to have fed Him appearing in His own Person, which would be enough to prevail with a heart of stone, as (because of His mere word) to wait upon the poor, the maimed, him that is bent down. For in the former case, the look and the dignity of Him Who appears divides with thee that which is done; but here the reward is entire for thy benevolence; and there is the proof of the greater reverence towards Him, when at His mere word waiting upon thy fellow-servant thou refreshest him in all things. Refresh him, and believe Him, Who receiveth it, and saith, Thou givest to Me. For unless thou hadst given to Him, He would not have counted thee worthy of a kingdom. If thou hadst not turned away from Him, He would not have sent thee to hell, if thou hadst overlooked a chance person; but because it is He Himself that is despised, therefore great is the blame. Thus also Paul persecuted Him, in persecuting them that are His; wherefore too He said, Why' persecutest thou Me? Acts Thus therefore let us feel, as bestowing on Christ Himself 9, 4. when we bestow. For indeed His words are more sure than our sight. When therefore thou seest a poor man, remember His words, by which He declared, that it is He Himself Who is fed. For though that which appears be not Christ, yet in this man's form Christ Himself receiveth and beggeth. But art thou ashamed to hear that Christ beggeth? Rather be ashamed when thou dost not give to Him begging of thee. For this is shame, this is vengeance and punishment. Since for Him to beg is of His goodness, wherefore we ought even to glory therein; but for thee not to give, is of thy inhumanity. But if thou believe not now, that in passing by a poor man that is a believer, thou passest by Him, thou wilt believe it then, when He will bring thee into the midst and say, Inasmuch as ye did it not to these, ye Matt. did it not to Me. But God forbid that we should so learn it, and grant rather that we may believe now, and bring forth fruit, and hear that most blessed Voice that bringeth us into the Kingdom. But perhaps some one will say, "Thou art every day 2 25, 45. LXXXVIII 1152 Lesson of giving, not yet learned, must be repeated. HOMIL. discoursing to us of almsgiving and humanity." Neither will I cease to speak of this. For if ye had attained to it, in the first place, not even so ought I to desist, for fear of making you the more remiss; yet had ye attained, I might have relaxed a little; but if ye have not arrived even at the half; say not these things to me, but to yourselves. For indeed thou doest the same in blaming me, as if a little child, hearing often of the letter Alpha, and not learning it, were to blame its teacher, because he is continually and for ever reminding him about it. For who from these discourses has become more forward in the giving of alms? Who has cast down his money? Who has given the half of his substance? Who the third part? No one. How then should it be other than absurd, when ye do not learn, to require us to desist from teaching? Ye ought to do the contrary. Though we were minded to desist, ye ought to stop us and to say, we have not yet learnt these things, and how is it ye have desisted from reminding us of them? If it befel any one to suffer from his eye, and I happened to be a physician, and then having covered it up and anointed it, and having applied other treatment, I had not benefited it much, and so had desisted; would he not have come to the doors of my surgery and cried out against me, accusing me of great remissness, for that I had of myself withdrawn, while the disease remained; and if, on being blamed, I had said in reply to these things, that I had covered it up, and anointed it, would he have endured it? By no means, but would immediately have said; "And what is the advantage, if I still suffer pain." Reason thus also with respect to thy soul. But what if after having often fomented a hand that was lifeless and shrunk, I had not succeeded in mollifying it? Should I not have heard the same thing? And even now a hand that is shruuk and withered we bathe, and for this reason, until we can stretch it out perfectly, we will not desist. were to discourse of nothing else, at table and at night, and as a dream. careful about these things by day, should be engaged in them. Would that you too home and at market, at For if we were always even in our dreams we What sayest thou? Am I for ever speaking of almsgiving? Unsound Christians cannot meet the enemy. 1153 XXVII. I would wish myself that there were not great need for me MATT. to address this advice to you, but that I were to speak of the 61. battle against the Jews, and heathens, and heretics; but when ye are not yet sound, how can any one arm you for the fight? How should he lead you to the array, yet having wounds and gashes. Since if indeed I saw you thoroughly sound in health, I should lead you forth to that battle array, and ye would see by the grace of Christ ten thousands lying dead, and their heads cast one upon another. In other books at any rate, many discourses have been spoken by us touching these things, but not even so are we able thoroughly to triumph in the victory, because of the remissness of the multitude. For when we conquer them ten thousand times over in doctrines, they reproach us with the lives of the multitude of those who join our congregations, their wounds, their diseases in their soul. How then shall we with confidence shew you in the battle array, when ye rather do us mischief, being straightway wounded by our enemies, and made a mock of? For one man's hand is diseased, and shrunk so as not to be able to give away. How then should such a one hold a shield, and thrust it before him, and avoid being wounded by the jeers of cruelty. With others the feet halt, as many as go up to the theatres, and to the resorts of the harlot women. How shall these then be able to stand in the battle, and not to be wounded with the accusation of wantonness? Another suffers and is maimed in his eyes, not looking straight, but being full of lasciviousness, and assailing women's chastity, and overthrowing marriages. How then should this man be able to look in the face of the enemy, and brandish a spear, and throw his dart, being goaded on all sides with jeers. We may see also many suffering with the belly not less than the dropsical, when they are held in subjection by gluttony and drunkenness. How then shall I be able to lead forth these drunken men to war? With others the mouth is rotten; such are the passionate, and revilers, and blasphemers. How then shall this man ever shout in battle, and achieve any thing great and noble, he too being drunk with another drunkenness, and affording much laughter to the enemy ? |