Adversus catharos

Homily 6. A homily delivered in the Church of the Holy Apostles on the day of the Emperor Theodosius, against those who call themselves Cathari, after two other bishops had spoken. 1. How beautiful is the pair of speakers, the one drawing the ark with oxen, the other offering the first fruits of the discourses. For even if their age is different, yet the form of their husbandry is one; rather, not even the age is different: for the young man possesses the stability of the aged, and the aged man possesses the vigor and bloom of the young; so that one would not err in addressing both as both elders and youths, not according to the condition of age, but according to the disposition of their mind. Come then, let us also contribute what is from ourselves. For I see that your hearing is insatiable, and we owe a debt, not an ordinary one, to the blessed Theodosius, not because he was emperor, but because he was pious; not because he was clothed in purple, but because he was clothed in Christ, a garment that never grows old; and he had put on the breastplate of righteousness, and the sandals of the gospel of peace, and the sword of the Spirit, and the shield of faith, and the helmet of salvation. With these weapons he overthrew the tyrants, both the former and the latter. For the one he took without effort and without bloodshed, setting up the trophy without losing even a small part of his army; the other, after a battle had occurred, he alone overthrew.

For when the armies were drawn up on both sides, and clouds of missiles were being discharged, and a rout of his own men was taking place, with the enemy pressing fiercely, leaping from his horse, and placing his shield on the ground, and bending his knees, he called for alliance from the heavens, and made the place of the battle-line a place of church, fighting not with bows and arrows, nor with spears, but with tears and prayers; and thus, when a sudden gust of wind fell upon them, the missiles of the enemy were carried against those who had discharged them; and the enemy, breathing fury and slaughter, seeing this, suddenly changing, proclaimed this man emperor, and surrendered their own, having bound his hands behind his back. And the blessed Theodosius returned, becoming illustrious not only by the victory, but also by the manner of the victory. For not, as in the case of other emperors, do the soldiers share the trophy with him, but the whole was the work of him alone and of his faith. For this reason, then, we call him blessed, and we do not say that he has died; for "Everyone who believes in me," he says, "even if he dies, will live, and everyone who lives and believes in me will never die." These things Christ has said, these things shine forth through the works. What then, did he not die, someone says? By no means; for I would not call this death, but rather a kind of sleep and a journey abroad. For just as many of the living have died, having buried the soul in the body as in a tomb, so many of the departed live, shining forth in righteousness, just as this blessed one does.

Death is most grievous and truly death, that which is born from sin, which he says does not cause those who believe in him to die. For he who lives, he says, and believes in me, shall not die. 2. Not like the one who, winged, ran over land and sea, who brought countless nations to Christ, who partook of the secret mysteries, who was snatched up to the third heaven—did he ever dare to say anything like this about himself? Not at all, but quite the opposite: he called himself an abortion, and the last of the apostles, and considered himself unworthy even of the title. For he says, "I am not worthy to be called an apostle." What then is this folly? What is this arrogance? What is this madness? Being a man, you call yourself pure, and you are convinced that you are pure—and how great a folly is this? For calling yourself pure, you do something similar to what one would do if he said the sea is free of waves. For just as the sea never lacks waves, so we never lack sins. Or do you not know what we are—rejoicing, grieving, being rich, being poor, being insulted, being praised, being driven and warred against, enjoying license, being hungry, being sated? Countless passions surround the soul, countless circumstances of affairs, countless diseases of the body, countless irregularities of events—and you dare to say that in such a whirlpool of so many disturbances you are pure? And what could be more filthy than one so disposed? And why do I speak of the whole life? For can anyone say, tell me, that he is pure for a single day?

For even if one does not fornicate, nor commit adultery, nor commit those forbidden sins, will he be able to boast that he did not vainglorify, that he did not become senseless, that he did not look with licentious eyes, that he did not covet the possessions of his neighbor, that he did not lie, that he did not weave deceit, that he did not curse his enemies, that he did not envy his friend? But if the one who loves the one who loves him will have no less than the publican in this respect, of what forgiveness will be worthy the one who also envies his friend? Drenched with so many evils, do you dare to call yourself pure? But their senselessness will be demonstrated not only from this, but also from elsewhere. I exhort you and your love, considering all these things, to be delivered from their arrogance and to be free from senselessness, and to endeavor with all diligence to wipe away the sins that exist and to repel those that approach. For even if countless evils surround us, if we are prudent and vigilant, we will be able to obtain much defense, much forgiveness, and to wash away the transgressions committed. And how this will be, listen: if we attend church, if we groan over our transgressions, if we confess our sins, if we perform almsgiving, if we offer prayers, if we help the wronged, if we forgive the sins of our enemies, if we weep over our sins—for all these are remedies for sins. All these things, I exhort, let us prepare, washing ourselves and cleansing ourselves each day; and with all these, let us lament ourselves, saying that we are worthless servants.

For this too is no small form of the expenditure of sins: that even when we succeed, we should not imagine anything great about ourselves, lest we suffer what the Pharisee suffered. If we manage our own affairs in this way, we will be able to obtain benevolence and forgiveness on that fearful day, and to be deemed worthy of the promised blessings. May it be that we all enjoy these, by the grace and benevolence of our Lord Jesus Christ, through whom and with whom glory is to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.