De pace ii

Oration 22. Second Oration on Peace, delivered in Constantinople, on the occasion of the quarrel that arose among the people concerning certain bishops who had fallen out with each other. 1. Peace is dear, both the sweet thing and the sweet name, which I have now given to the people and received back; I know not whether from all a genuine utterance worthy of the Spirit, and not public agreements broken with God as witness, so that the condemnation is greater for us. Peace is dear, my study and adornment, which we hear is of God, and of which God, God and absolute God, as in: The peace of God; and, The God of peace; and, He himself is our peace; and not even so do we feel shame. Peace is dear, the good praised by all but guarded by few, where have you ever left us, for so long a time now? and when will you return to us? How greatly I long for you and greet you beyond other men; and when you are present I cherish you, and when you are absent I call you back with many laments and tears, such as neither Jacob for that Joseph, the patriarch, sold by his brothers and snatched by a wild beast, as he thought; nor David for Jonathan his own friend, who became a work of war, or for his son Absalom later. Of these, the one, torn by paternal bowels, cried out, A wild beast has snatched Joseph, a wicked and savage beast, and laying out the bloodstained garment of the child, he embraced the child's flesh as it were, both inflamed and consoled by the same. The other now curses the mountains over which the war rages. Mountains of Gilboa, he says, may neither rain nor dew fall upon you;

name, and the name of peace is the most honored of all. 2. And how fell the sword of Jonathan and his force? Now he defends the parricide as having done no wrong, and makes peace with the dead man; perhaps also because he is deeply pained for his son, that he raised his hand against his father. For such is the father: he whom he repelled as an enemy when he was fighting, he longs for as a friend when dead; and nature conquers enmity, than which nothing is more violent. 2. Pitiable too is the ark held by the foreigners, and Jerusalem razed and trampled by the nations, and the sons of Zion, who are precious and equal in weight to gold, going into captivity, and even now scattered, being a people foreign and sojourning in the world. Terrible also are the things now seen and heard: homelands rising up, and myriads falling, and the earth wearied with blood and corpses, and a people of another tongue running through a foreign land as if it were their own. Let no one accuse the defenders of cowardice; for these are the ones who once brought almost the whole world under their power. But it is because of our wickedness and the impiety prevailing against the Trinity. These things are terrible, and beyond terrible. Who will deny it, among those who know how to judge misfortunes from what they have suffered or shared in suffering? But nothing is yet so great as peace persecuted, and the comeliness of the Church destroyed, and its ancient dignity dissolved; and so much is order overturned that we have become a people from no people, and a nation from no nation.

Now we are in danger of being reduced from a great people and nation to a non-people and non-nation again, as in the beginning, when you did not rule over us, nor had we come together under a single name and order. 3. And indeed it is easier to bear misfortune than to preserve good fortune; since even we, when we were warred upon, were strengthened and united by persecutions, but when we were united, we were dissolved. For who of sound mind would not lament the present state of affairs? And what speech will be found equal to the calamity? Robbers make peace, those whom wickedness has bound together, and those arrayed under tyranny, or partners in theft, or conspirators in sedition, or accomplices in adultery; further, the formations of choruses, the ranks of armies, and the crews of ships—for I pass over equal divisions of lots, opposing constitutions, and successions of liturgies and offices proceeding in order and by law, and that much-celebrated sophistic or grammatical art, not to say philosophy, about which the ambition of youth rages and is frenzied—this we see sometimes in dissension, but for the most part at peace; while we are without compact and without bond, and can never come to unity, nor does any word appear as a healer of this disease, but as if we were mystagogues and initiates of vice, not of virtue, we make many kindlings of division, but take little or no thought for concord. And yet, when these others are in dissension, the dissension does not lead to great harm; and for some it is better to be in dissension or in agreement—for who of sound mind would praise unions for evil? 4.

If someone should ask us, "What is it that you honor and worship?" we would readily answer: "Love." For our God is love. This is a saying of the Holy Spirit, and God rejoices more in hearing this than anything else. What, then, is the chief point of the law and the prophets? The evangelist would allow no other answer than this. Why, then, do we, who are of love, so hate and are hated? And we, who are of peace, wage war without truce or reconciliation? And we, who are of the cornerstone, stand apart? And we, who are of the rock, are shaken? And we, who are of the light, are darkened? And we, who are of the Word, are so full of silence, or unreason, or madness, or whatever I should call it, that while there is satiety of food, sleep, and song, and even of the most shameful things, as they say—and surfeit of everything, not only of painful things but already even of the most pleasant, and everything changes and transforms into its opposite—for us there is no limit to striking and being struck, not only with those of different beliefs and those who are divided in the matter of faith (for that would be less painful, and zeal is a defense of things praised, if it stays within bounds), but already also with those of the same belief, who are in faction against the same people and over the same things (for this is the most wretched or pitiable thing).

And what is the cause? Perhaps love of power, or love of money, or envy, or hatred, or contempt, or some such thing that we do not even see afflicting the godless. And the amusing thing is the shifting of votes. When we are caught, we are pious and orthodox, and we falsely take refuge in the truth, as if we were rebelling for the sake of faith. And this alone we do that is praiseworthy, if indeed it is not utterly shameful, that, blushing at our wickedness, we shift to a more respectable name, piety. "You thunderstruck and wily creature, you invention of the Evil One and of the sophist of wickedness, whoever you are who suffer this," someone might say, "or, to speak more truly, you utter fool: yesterday this man was pious to you, and how is he impious today, having added nothing, subtracted nothing, neither in word nor in deed, but standing on the same ground, who breathes the same air and with the same eyes looks upon the same sun? If you wish, as if asked about numbers or measures, does he answer nothing other than the same? But today he is a fornicator to you, yesterday he was Joseph (for the strife extends even to these matters, like a flame running through straw and encompassing everything around). And today he is Judas or Caiaphas, yesterday he was Elijah or John or some other of those arrayed with Christ and wearing the same belt.

wearing the same grey or black cloak, which is put forward as a mark of a holy life, according to my law and reason. And the fair flower of the high-minded, paleness, or the well-ordered and quiet voice, or the dignified and gentle gait, we yesterday called philosophy, today we call vanity; and the same power over spirits or diseases we have at one time attributed to Jesus, at another to Beelzebul, and we use these not with a just measure, but with contentiousness and anger. 6. And just as the same earth stands firm for those who are strong and not suffering, but moves for those who are dizzy and reeling, the affection of the beholders passing over to the thing beheld; or, if you will, just as the same interval between columns appears greater to those nearer and closer, and smaller to those farther off, the air being stolen by the interval, and the sight joining together the thicker parts; so we are easily deceived because of enmity, and concerning the same things we do not know the same things, both when we are friends and when we are not; and the time easily ordains for us many as saints, many as godless contrary to probability, or rather all as wretched; not only because we look to a bad example (since evil is ready even without an attractor), but also because we readily concede everything to everyone for the sake of one thing, to be mad together. And formerly it was not permitted to utter any word of the superfluous and safe things, but now we are reviled even by the most pious.

At one time it was not permitted to read or even to appeal to the law outside, nor to invoke agreements (which is, as it seems to me, the consent of the people). But now we use even the uninitiated as arbiters of the secret things, casting the holy things to the dogs, and throwing the pearls before the swine. Not only this, but we also feast their ears with insults against each other; and we are not even able to see this, that it is not safe to entrust a weapon to an enemy, nor to entrust a word of a Christian against a Christian to one who hates Christians. For what we reproach today, we are reproached tomorrow; and the enemy fawns upon what is said, not because he praises, but because he bitterly stores it up, so that at the opportune time he may vomit the venom against the one who trusted him. 7. Why do we suffer these things, O you men, and until when? When shall we sober up from our drunkenness, or wipe the rheum from our eyes, and look up to the light of truth? What night-battle is this? What nocturnal combat? What storm, that does not distinguish the faces of friends and enemies? Why have we become a reproach to our neighbors, a mockery and derision to those around us? What is this ambition for evil? Whence do we labor so endlessly? Or rather, we do not even labor, but we are strengthened in evil, the passion of madmen, and we delight in being consumed. And nowhere is there reason, nor friend, nor ally, nor physician, either drugging or cutting out the passion; nor a guardian angel, nor God; but in addition to other things, we have even shut ourselves off from the philanthropy of God. Why, O Lord, have you stood afar off? And how have you turned away completely? And when will you make a visitation upon us? And where will these things go and where will they stop?

I fear that the present is but smoke before the expected fire, and that the Antichrist may stand upon these things, and that our faults and infirmities may give him an opportunity for his own dominion. For he will not attack those who are healthy, nor those who are compacted by love; but the kingdom must first be divided against itself, then the strong reason within us must be tempted and bound, then the vessels must be plundered, and we must suffer those things which we now see the enemy suffering at the hands of Christ. 8. For these things I weep, says Jeremiah in the Lamentations, and I seek from my eyes sufficient fountains of tears for the suffering, and I call upon the wise women to perform or join in the lament; and I grieve in my belly, and my senses are in turmoil, and I have no way to lighten the pain, nor with what words. For these things the old are silenced, and the new are made a comedy (for a comedy to my enemies is my tragedy); for this reason we have lost not a little of the Churches, and have added to the stage; and these things in such a city, which is eager to mock divine things as if they were something else, and would sooner laugh at something praiseworthy than overlook something ridiculous without a laugh. So that I would be surprised if I myself, who say these things, the foreign herald of piety, were not laughed at today, and if not everything were laughed at, but there are things that teach even seriousness. And why do I speak of laughter? It would be remarkable if I were not also called to account, when I wish to do good.

Such are our affairs, as far as I am concerned, they do not grieve me—neither the occupation of churches, which might affect someone of petty mind, nor gold flowing to others, nor wicked tongues doing their own work, speaking evil because they have not learned to speak well. 9. For there is no fear that the Divine might be confined to a place or become venal, so that it would belong entirely to the wealthier. Nor will those who praise or slander me change me (like those who mix myrrh with mud or mud with myrrh, confounding the qualities by the mixture), so that I might be disgusted by blasphemies as if I were altered. I would have paid much money to my praisers, if they made me better by their praises. But now this is not the case—how could it be?—but what I am, that I remain, both when slandered and when admired. "A mortal is otherwise carried away by words," says Job; and like foam flowing around a rock, or breezes around a pine, or around some thick and lofty thing, so do tongues flow around me. And at the same time I reason with myself something like this: If the accuser is false, the word touches him more than me, even if he blasphemes me by name; if true, I will blame myself rather than the speaker (for from me he has the occasion to speak, not from him do I have the being such). And passing over the words as nothing, I will become my own, gaining from their wickedness only this—to live more securely. Thirdly, and this is the greatest and most magnificent, we are blasphemed along with God; for the same people deny the divinity and insult the theologian.

Therefore, none of these things is terrible, even if the many think so; but that no one is any longer trusted to be faithful, nor to possess virtue unartificial and free from pretense, even if he is exceedingly strong in soul and genuine in piety; but one is openly wicked, while another has equity as a mere fabrication and veneer, in order to deceive by appearances. 10. And some are not considered black because of certain such things; nor are they considered low-born, or ill-favored, or cowardly, or licentious, though many are so; but each is judged on his own, and nothing is shared, neither of the things blamed nor of those praised. But the evil easily spreads to all, and a common accusation falls upon the whole, not only that of the many, but also that of some. And the most terrible thing is that it does not stop only with us, but passes over to our great and sacred mystery. For among those who judge our affairs—which happens to all petty judges of others—some are reasonably gentle and philanthropic, while others are excessively bitter and ungrateful. For some reproach us ourselves for our depravity, exempting the doctrine from blame; others accuse the law itself, as a teacher of wickedness, especially when they encounter many wicked persons who have been deemed worthy of leadership. 11. Why these things, O sirs, and until when? Will we not come to our senses, at least late? Will we not wake up? Will we not feel shame? Will we not, if nothing else, guard against the tongues of enemies, which readily slander even falsehoods? Will we not cease from excessive contentiousness? Will we not recognize what among the things sought is attainable for us, and to what extent, and what is beyond our power?

And which matters belong to the present time, and to the confusion below darkening the mind, and which to the future age, and to the freedom from that place, so that we may for now accept the former, and be purified by the latter, as those who will later be perfected and attain the object of our desire? Shall we not distinguish within ourselves which matters are not even to be sought at all, which are to be pursued in moderation, and which are to be conceded and left to the contentious, however they may stand, as doing no harm to our argument? And which matters are to be entrusted to faith alone, and which also to reason? And concerning which matters must we fight zealously, with reason, but not with arms? For raising hands in return is entirely outside our court, and is to be cast off to those who hate us. 12. Shall we not consider one single definition of piety: to worship Father, Son, and Holy Spirit, the one divinity and power in the three, exalting none above and none below (to imitate a little myself those wise in such matters; for the former is impossible, the latter impious), nor dividing the one magnitude by novelties of names? For nothing is greater or less than itself. With this defined, we shall then agree on the rest, at least we who are of the same Trinity and of nearly the same doctrine and body; and we shall cut off and abolish the superfluous and useless offshoots and digressions of the present questions, as a common disease. Or was it not enough for me (for I leave aside matters still more remote) the evil spirit of Montanus against the Holy Spirit, and the audacity of Novatus, or rather his impure purity, which by the seemliness of the term entices the many?

And the madness of the Phrygians even still now, of those who initiate and are initiated, is little different from the ancients; and the folly of the Galatians, rich in many names of impiety; and the contraction of Sabellius, and the division of Arius, and the subdivision of the present sophists derived from this, differing as much as a talkative tongue from a more idle one? But we also are almost at variance with ourselves, those of us who are sound on the main point, and are in faction over the same things and against the same people. 13. I mean the recent fraternal strife that has arisen among us, from which both God and man are dishonored. The one is not at all born for us, nor nailed to the cross—clearly, neither buried nor risen, as some of the ill-named philochrists thought—but is only wounded here, where honor has become dishonor, and because of this is divided into two sons, or compounded; the other is not fully assumed or honored, but is cast aside and estranged from the greatest, if indeed the greatest in human nature is the image and the power of the mind. For it was necessary, since the divinity is united, that the humanity be divided, and that those wise in other matters be foolish concerning the mind; and that I not be saved whole, having wholly erred and been condemned from the disobedience of the first-formed and the theft of the adversary, as if the grace to God and the salvation to us were diminished.

Not only this, but the war is waged by us, who have been saved by God, even on behalf of men, and such is our excess of faction that we have even used the ambitions of others for this purpose, and we take up private enmities on behalf of others' thrones, committing two great errors in one: both kindling their love of rule, and ourselves taking this as a support for our own passion, like those who are falling from a cliff grasping at nearby rocks or the sturdier bushes. 14. It would be necessary to make those others weaker through their own inactivity. For in this way we would gratify them more than by fighting on their behalf. But now some both ally and are allied in a most pitiable manner, as it seems to me, so that the world is already divided into two opposing factions, and this with difficulty, barely, and little by little brought together, and with the blood of many. And whatever is peaceful and neutral suffers badly at the hands of both, either being despised or even warred upon. Among these are we.

Those who today are accusing us of these things, and who have received this see, which is contentious and envied, for that very reason—it is no wonder if we are worn down by both sides and removed from the midst after many labors and toils, so that they may strike one another from close range and with all their fury, with no wall or obstacle in between. Therefore, to define and establish these things belongs first of all to God, who binds all together, and then also to those men to whom the good has been earnestly pursued and the benefit of concord is recognized—beginning from the Trinity, to which nothing is so proper as unity in nature and peace with itself; taken up by the angelic and divine powers, which are peaceably disposed toward God and toward one another; proceeding as far as all creation, whose order is freedom from strife; and dwelling among us, in the soul through the mutual consequence and communion of virtues, and in the body through the harmonious arrangement and proportion of the limbs or elements to one another—of which the former is called beauty, the latter health. 15. For my part, I also praise the saying of Solomon, who, as in every matter, so also in war and peace, prescribes a fitting time. I will add only this: the proper time for both must be observed, since it is sometimes good to wage war, according to his law and word; but as long as it is possible, one should incline rather toward peace, for this is both higher and more godlike. For it is absurd to consider concord best in private but not most advantageous in public.

And a household and a city are best governed when it either has no faction or as little as possible against itself, or, suffering this, recovers and is healed as quickly as possible; but for the common body of the Church, something else is better and more fitting. And each individual is to strive for how he may be at peace with himself (peace being what is choiceworthy in each case, and the mastery over the passions); but toward others, he is not to appear the same, but to consider the ruin of his neighbor as his own glory. And God commands us to forgive even those who sin against us, not only seven times, but many times that, since forgiving procures being forgiven; but we are more eager to injure even those who do us no wrong than to be benefited by others. And such blessedness is known to be stored up for peacemakers, that they alone are called sons of God in the order of the saved; but we, being hostile, then think we are doing things pleasing to God, who suffered for us, so that he might be at peace with himself and end the war within us. 16. By no means, friends and brothers, let us think this way. Let us revere the gift of the peacemaker, peace, which he left to us when he departed, like some farewell gift. Let us know one war, the one against the opposing power. Let us call brothers even those who hate us, if they will accept it. Let us concede something small, so that we may receive the greater, concord. Let us be defeated, so that we may conquer. See the laws of athletics and the contests of wrestlers, who often by lying underneath conquer those who are above them.

Let us emulate these, not the more insatiable of the banqueters or the merchants; of whom the former, having gorged themselves without measure on what was set before them, and the latter, having overloaded the ship, burst and sank more quickly than they enjoyed any profit from their greed, gaining small things while losing great ones. For my part, then, I both cry out and bear witness, and I will not cease, doing as Scripture says: For Zion I will not be silent, and for Jerusalem I will not desist; for my soul is spent over those who are being destroyed, who are not wounded by the sword, nor wounded by famine, but wounded by love of glory or love of office—so that it is not even pity rather than hatred that befalls those who fall. As for you, if you accept my words, this is better for both sides; but if you spurn and reject them, with passion overcoming reason, then for me both my duty to God and my duty to men have been sufficiently discharged; for I think no one will ask for more, not even the most peaceable and God-loving. But you would know the rest. For I will add nothing harsher, since it is a father’s law to spare children. But may you meet with a merciful and peaceable great judge, now and on the day of requital, in Christ our Lord himself; to whom are the glory and the power for ever and ever. Amen.