XXVI. 293 Dead men counted gods. Satan uses doctrine of immortality. HOMIL. when all about Christ had been reported, the ruler of the nation sent to inquire, whether they would be pleased to elect Him also a God. They however refused their consent, being angry and indignant, that previous to their vote and decree, the Power of the Crucified flashing abroad had won over the whole world to its own worship. But thus it was ordered even against their will, that the Divinity of Christ was not proclaimed by man's decree, nor was He counted one of the many that were by them elected. For they counted even boxers to be Gods, and the favourite of Adrian; after whom the city Antinous is named. For since death testifies against their mortal nature, the devil invented another way, that of the soul's immortality; and mingling therewith that excessive flattery, he seduced many into impiety. And observe what wicked artifice. When we advance that doctrine for a good purpose, he overthrows our words; but when he himself is desirous of framing an argument for mischief, he is very zealous in setting it up. And if any one ask, 'How is Alexander a God? Is he not dead? and miserably too? Yes, but the soul is immortal?' he replies. Now thou arguest and philosophizest for immortality, to detach men from the God Who is over all: but when we declare that this is God's greatest gift, thou persuadest thy dupes that men are low and grovelling, and in no better case than the brutes. And if we say, 'the Crucified lives,' laughter follows immediately: although the whole world proclaims it, both in old time and now; in old time by miracles, now by converts; for truly these successes are not those of a dead man: but if one say, Alexander lives,' thou believest, although thou hast no miracle to allege. (5.) [5.] Yes,' one replies; I have; for when he lived, he wrought many and great achievements; for he subdued both nations and cities, and in many wars and battles he conquered, and erected trophies.' If then I shall shew [somewhat] which he when alive never dreamed of, neither he, nor any other man that ever lived, what other proof of the resurrection wilt thou require? See Tertull. Apol. Oxf. Trans. p. 13. and note. Justin Martyr mentions Pilate's Report. Eusebius, Hist. Eccles. ii. 2. gives the same account as from Tertullian, which Chrysostom here gives. Christ's servants even, though dead, glorious. Kings sue to them. 299 and their And his XII.10. For that whilst alive one should win battles and victories, 2 COR. being a king, and having armies at his disposal, is nothing marvellous, no, nor startling or novel; but that, after a Cross and Tomb, one should perform such great things throughout every land and sea, this it is which is most especially replete with much amazement, and proclaims His divine and unutterable Power. And Alexander indeed after his decease, never restored again his kingdom which had been rent in pieces, and quite abolished: indeed how was it likely he, dead, should do so? but Christ then most of all set up His, after He was dead. And why speak I of Christ? seeing that He granted to His disciples also, after their deaths, to shine? For, tell me, where is the tomb of Alexander? shew it me and tell me the day on which he died. But of the servants of Christ the very tombs are glorious, seeing they have taken possession of the most royal city; days are well known, making festivals for the world. tomb even his own people know not, but this man's the very barbarians know. And the tombs of the servants of the Crucified are more splendid than the palaces of kings; not for the size and beauty of the buildings, (yet even in this they surpass them,) but, what is far more, in the zeal of those who frequent them. For he that wears the purple himself goes to embrace those tombs, and, laying aside his pride, stands begging the saints to be his advocates with God, and he that hath the diadem implores the tentmaker, and the fisherman, though dead, to be his patrons. Wilt thou dare then, tell me, to call the Lord of these dead; Whose servants, even after their decease, are the patrons of the kings of the world? And this one may see take place not in Rome only, but in Constantinople also. For there also Constantine the Great, his son considered he should be honouring with great honour, if he buried him in the porch of the fisherman, and what porters are to kings in their palaces, that kings are at the tomb to fishermen. And these indeed, as lords of the place, occupy the inside, whilst St. Paul's, as Mr. Field supposes. d This passage should have been mentioned in the note at the end of Hom. vi. on the Statues. Tr. p. 134. See also on Statues, Hom. i. Tr. p. 4. and on Rom. 16, 5. Hom. xxxi. Tr. XXVI. 300 Their tombs honoured above kings'. Their bones expel demons. HOMIL. the others, as though but sojourners and neighbours, were glad to have the gate of the porch assigned them; shewing, by what is done in this world, even to the unbelievers, that in the Resurrection the fishermen will be yet more their superiors. For if here it is so in the burials [of each], much more will it in the resurrection. And their rank is interchanged; kings assume that of servants and ministers, and subjects the dignity of kings, yea rather a brighter still. And that this is no piece of flattery, the truth itself demonstrates; for by those these have become more illustrious. For far greater reverence is paid to these tombs, than to the other royal sepulchres ; for there indeed is profound solitude, whilst here there is an immense concourse. But if thou wilt compare these tombs with the royal palaces, here again the palm remains with them. For there indeed there are many who keep off, but here many who invite, and draw to them rich, poor, men, women, bond, free; there, is much fear; here, pleasure unutterable. But,' saith one, it is a sweet sight to look on a king covered with gold and crowned, and standing by his side, generals, commanders, captains of horse and foot, lieutenants. Well, but this of ours is so much grander and more awful, that that must be judged, compared with it, to σ be stage-scenery and child's play. For the instant thou hast stepped across the threshold, at once the place sends up thy thoughts to heaven, to the King above, to the army of the Angels, to the lofty throne, to the unapproachable glory. And here indeed He hath put in the ruler's power, of his subjects to loose one, and bind another; but the bones of the saints possess no such pitiful and mean authority, but that which is far greater. For they summon demons, and put them to the torture, and loose, from those bitterest of all bonds, those that are bound. What is more fearful than this tribunal? Though no one is seen, though no one 2 ora- plies the sides of the demon, yet are there cries, and tearings2, payμol lashes, tortures, burning tongues, because the demon cannot σπα 1 endure that marvellous power. And they that once wore bodies, are victorious over bodiless powers, [their] dust, and bones, and ashes, rack those invisible natures. And therefore in truth it is that none would ever travel abroad to see the palaces of kings, but many kings and often have travelled Pilgrimages to. Saints strong, dead; sinners weak, living. 301 XII.10. to see this spectacle. For the Martyries of the saints exhibit 2 COR. outlines and symbols of the judgment to come in that demons are scourged, men chastened and delivered. Seest thou the power of saints, even dead? seest thou the weakness of sinners, even living? Flee then wickedness, that thou mayest have power over such; and pursue virtue with all thy might. For if the case be thus here, consider what it will be in the world to come. And as being evermore possessed with this love, lay hold on the life eternal; whereunto may we all attain, through the grace and love towards men of our Lord Jesus Christ, with Whom to the Father together with the Holy Ghost, be glory, might, honour, now and ever, and world without end. Amen. e μapтupía. See Bingham's Antiquit. book viii, ch. 1. p. 8. 302 Glorying, even compelled, folly. The blame, the disciples'. HOMILY XXVII. 2 COR. xii. 11. I am become a fool in glorying; ye have compelled me: for I ought to have been commended of you. HAVING fully completed what he had to say about his own praises, he did not stay at this; but again excuses himself, and asks pardon for what he said, declaring that his doing so was of necessity, and not of choice. Still, nevertheless, although there was necessity, he calls himself a fool. And when he began indeed, he said, As a fool receive me, and as in folly; but now, leaving out the 'as,' he calls himself a fool. For after he had established the point he wished, by saying what he did, he afterwards boldly and unsparingly grapples with all failing of the sort, teaching all persons, that none should ever praise himself where there is no necessity, seeing that even where a reason for it existed, Paul termed himself a fool [for so doing]. Then he turns the blame also of his so speaking not upon the false Apostles, but wholly upon the disciples. For ye, he saith, have compelled me. For if they gloried, but were not by doing so leading you astray, nor causing your destruction, I should not have been thus led on to descend unto this discussion but because they were corrupting the whole Church, with a view to your advantage I was compelled to become a fool.' And he did not say,' For I feared lest if they obtained the highest estimation with you, they should sow their doctrines,' yet this indeed he set down above when c. xi. 3. he said, I fear, lest that by any means as the serpent deceived Eve, so your minds should be corrupted. Here however he : |