De beato Philogonio

On the Blessed Philogonius, Who Became a Bishop from a Lawyer, and That Nothing Is Equal to Caring for the Common Good for Favor with God, and That Approaching the Divine Mysteries with Indifference Has an Unbearable Punishment, Even If We Dare to Do This Once a Year. It Was Delivered Five Days Before the Birth of Christ. Sixth Discourse. 1. I myself was preparing today to strip for the wrestling matches against the heretics and to pay you the remainder of the debt. But the day of the blessed Philogonius, whose feast we now celebrate, has summoned my tongue to the narration of his achievements. And one must obey in all things. For if one who speaks evil of his father or mother ends in death, it is clear that one who speaks well will surely enjoy life; and if we must show such goodwill to our natural parents, much more so to our spiritual parents, especially when praise does nothing to make the departed more illustrious, but makes us who come together, both speakers and hearers, better. For he who has ascended to heaven would have no need of human acclaim, having departed to a greater and more blessed state. But we, who are still turning about here and stand in need of much encouragement from all sides, require those encomiums of his, so that we may be roused to the same zeal.

For this reason, a certain wise man advises, saying: "The memory of a righteous man is with praises," not because the departed benefit, but because those who praise are greatly benefited by this. Since, then, the profit to us from this matter is so great, let us be persuaded and not object; for the time is also suitable for such a narrative. For today the blessed one has been transferred to the undisturbed life, and has moored his vessel where it is no longer possible to suspect shipwreck, nor any despondency and grief. And what wonder is it if that place is free from despondency, when Paul, speaking to people still living, says: "Rejoice always, pray without ceasing"? If here, where there are diseases, afflictions, untimely deaths, slanders, envies, despondencies, angers, evil desires, countless plots, daily cares, and continuous and successive evils bringing countless sorrows from all sides, Paul said it is possible to rejoice always, if one, having risen a little from the surge of worldly affairs, should order his own life well, then much more after the departure from here is it easy to attain this good, when all these things are removed—both infirmities and passions and the occasion for sins, when "mine" and "yours," that cold word, does not exist, which introduces all terrible things into our life and has generated countless wars.

Therefore I especially bless this saint, because even though he has departed and left this city among us, he has ascended to another city, that of God, and having left this Church, he is enrolled in that of the firstborn registered in the heavens, and having left these festivals, he has passed over to the assembly of angels. For that there is both a city above and a Church and a festival, hear Paul saying: "You have come to the city of the living God, the heavenly Jerusalem, and to the Church of the firstborn registered in the heavens, and to the myriads of angels in festal assembly." Not only because of the multitude of the powers above, but also because of the abundance of goods, and the continuous joy and gladness, he calls everything there a festival; for nothing else is accustomed to make a festival but the multitude of those gathered together, and the abundance of wares, when wheat and barley and all kinds of produce, and flocks of sheep, and herds of cattle, and garments, and other such things are brought in, some selling, others buying. "And what of these things is in the heavens?" someone says. None of these things, but things far more august than these. For there are not wheat and barley and kinds of produce, but that fruit is everywhere of the spirit, love and joy and gladness and peace and goodness and meekness with great abundance; not flocks of sheep and herds of cattle, but spirits of perfected righteous ones, and virtues of souls, and achievements of characters are to be seen everywhere in the heavens.

not garments and coverings, but crowns more precious than any gold, and prizes and rewards and the countless goods that await those who succeed. And the multitude of those who gather is far more august and numerous; for it is not composed of townsmen and locals, but there where there are myriads of angels, there thousands of archangels, elsewhere a company of prophets, elsewhere choirs of martyrs, orders of apostles, assemblies of the righteous, diverse multitudes of all who have been pleasing. Truly this festival is wondrous, and what is greatest of all, that in the midst of the festival the king of all these moves about; for having said, "He celebrates a festival with myriads of angels," he added, "and with God the judge of all." Who has ever seen a king present at a festival? Here no one has ever seen such a thing, but there those present continually see him, as it is possible for them to see, both present and adorning all who gather with the brilliance of his own glory. And these festivals of the day are often dissolved at midday, but that one is not so. For it awaits no cycles of months, no courses of years, no number of days, but stands perpetually, and all the goods in it have no limit, know no end, cannot grow old or wither; but are ageless and deathless.

There is no confusion there as there is here, no disturbance, but great orderliness of all with proper discipline, as on some lyre, sending up with rhythm the all-harmonious melody, sweeter than any music, to the Master of each creation, and there the soul, as in sacred inner sanctuaries and some divine mysteries, celebrates the divine initiation. So to this blessed and ageless lot the blessed Philogonius has departed today. What speech, then, could be a match for a man deemed worthy of such good fortune? There is none. What then, tell me, shall we be silent because of this? And for what reason have we gathered? But shall we say that we will not be able to reach the magnitude of the deeds? For this very reason, then, it is necessary to speak, since this too is the greatest part of praise, when words cannot equal the deeds; for those whose achievements are beyond mortal nature, it is clear that their praises are also beyond human tongue. Yet our efforts will not be rejected because of this, but will imitate the same Master; for he, when the widow cast down only two obols, did not give a reward of only two obols. Why so? Because he looked not at the quantity of money, but at the wealth of intention. If you examine the money, the poverty is great; but if you unfold the purpose, you will see an unspeakable treasure of magnanimity. So even if our offerings are small and cheap, they are what we have.

And if this falls short of the magnanimity of the noble and just Philogonius, yet even this would be the greatest proof of his magnanimity, that he did not reject even small things, but did the same as the wealthy. For they, receiving small things from the poor which they do not need at all, add their own gifts, repaying those who contributed what they had. So too this man, receiving from us praise in words, which he does not need at all, will repay us with blessing through deeds, which we always need. From where, then, must we begin the encomia? From where else but from the beginning, which the grace of the Spirit entrusted to him. For external offices would not necessarily be a proof of the virtue of those entrusted with them, but often they are accusers of vice. Why? Because protections of friends, and canvassing, and flatteries, and many other things more shameful than these are accustomed to procure such offices. But when God ordains and votes, and that hand touches the holy head, the vote is incorruptible, the judgment is above suspicion, and the dignity of the one ordaining would be an indisputable proof of the one ordained. That God ordained him is also clear from the manner itself. For he was snatched from the midst of the marketplace and led to this throne; so dignified and brilliant was the life he previously displayed, having both a wife and a daughter, and being engaged in the law court; so greatly did he shine beyond the sun, that he immediately appeared worthy of this office from there, and was led from the judgment seat to the sacred seat.

Then he pleaded for people against people who plotted, making the wronged stronger than the wrongdoers; but having come here, he pleaded for people against demons who assailed them. How great a proof of virtue it is to have been deemed worthy of such an office by the grace of God, listen to what Christ says to Peter when he rose: For when he asked him, "Peter, do you love me?" and he replied, "You, Lord, know that I love you," Christ did not say, "Cast away your money, practice fasting, ascetic discipline, raise the dead, drive out demons," nor did he bring forward any of these, nor any of the other signs or achievements. But passing over all those, he says, "If you love me, tend my sheep." He said this not only wishing to show us the greatest sign of love for him, but also that the love shown for the sheep is already made the greatest proof of goodwill toward him, virtually saying, "He who loves my sheep loves me." See, then, how much Christ endured for this flock: he became man, took on the form of a slave, was spat upon, was slapped; finally, he did not refuse even death, and a shameful death, for he poured out his blood on the cross. Therefore, if anyone wishes to be esteemed by him, let him care for these sheep, seek the common good, be concerned for his own brothers; for no achievement is more honorable to God than this. For this reason he also says elsewhere, "Simon, Simon, Satan asked to sift you like wheat; and I prayed for you, that your faith might not fail.

What then is the recompense you give me for this care and providence? What sort of recompense does he seek? The very same again: "For you too," he says, "when you have turned back, strengthen your brothers." So also Paul says: "Become imitators of me, just as I am of Christ." How did you become an imitator of Christ? By pleasing everyone in all things, and seeking not my own advantage, but that of the many, that they might be saved. And elsewhere he says: "For Christ too did not please himself, but the many." And nothing would be so much a mark and character of the faithful and of one who loves Christ as caring for the brothers and attending to their salvation. 3. Let all monks hear these things, both those who have occupied the peaks of the mountains and those who have crucified themselves to the world in every way, so that according to their own power they may support the leaders of the Churches, anointing them with prayers, concord, and love, knowing that if they do not support in every way, even while sitting far off, those who have been set forward by the grace of God and have undertaken the care of so many, the capital of their life has perished and their entire wisdom has been mutilated. But that this is the greatest proof of love for Christ is evident from this; let us also see how he administered this episcopate; or rather, there is no need of speech here, nor of our voice, since your zeal itself makes this clear.

Just as when someone enters a vineyard and sees the vines luxuriant with leaves, heavy with fruit, fortified on all sides with trellises and fences, he will need no word or other demonstration to learn the virtue of the vinedresser and the husbandman; so too here, if someone enters and sees these spiritual vines and your fruit, he will need no word or teaching to learn who presides over you; just as Paul says: "You are our letter, written and read." For the river shows the spring, and the fruit shows the root. It would have been necessary to mention also the time when he was entrusted with this office; for this too is no small part of an encomium, but is quite sufficient to show the man's virtue. For the difficulty was great then, the persecution having only just ceased, the remnants of that most grievous storm still remaining, and many matters needing correction. And to these things it would have been necessary to add again, that the heresy of the heretics, which began in his time, was checked, his wisdom foreseeing everything; but nevertheless our discourse hastens to another necessary subject. Therefore, leaving these things to be said by the common father and zealot of the blessed Philogonius, who knows all the ancient matters more accurately than we, we shall proceed to another path of oratory. For a feast is about to approach, the most august and awe-inspiring of all feasts, which one would not err in calling the metropolis of all feasts.

What is this? The fleshly birth of Christ. For from this, the Theophany, the holy Pascha, the Ascension, and Pentecost took their beginning and their foundation. For if Christ had not been born in the flesh, he would not have been baptized, which is the Theophany; he would not have been crucified, which is the Pascha; he would not have sent down the Spirit, which is Pentecost. So from here, as from some spring, different rivers flowing forth, these feasts were born for us. Not only in this respect, however, would the day be justly entitled to enjoy this primacy, but also because what happened on it is far more awe-inspiring than all the others. For that Christ, having become man, should die, was then a matter of course; for even if he committed no sin, he assumed a mortal body; and this indeed was also marvelous. But that he, being God, should will to become man and condescend to descend so far as not even thought can grasp, this is the most awe-inspiring and full of astonishment. This indeed Paul, marveling, said: "And confessedly great is the mystery of piety." What great? "God was manifested in the flesh." And again elsewhere: "For God does not take hold of angels, but takes hold of the seed of Abraham; whence he was bound to be made like his brothers in all respects." For this reason especially I embrace this day and love it, and I set forth the love in public, that I may make you partners in the affection.

Therefore I beg and implore you all to come with all zeal and eagerness, each emptying his own house, so that we may see our Master lying in the manger, swaddled, that fearful and marvelous sight. For what defense, what pardon shall we have, when he himself descends from the heavens for our sake, and we do not even come from our house to him? When Magi, barbarian and foreign men, run from Persia to see him lying in the manger, while you, the Christian, do not endure even a short distance to enjoy this blessed vision? For if we come with faith, we shall certainly see him lying in the manger; for this table fulfills the role of the manger. For here too the Lord's body will lie, not swaddled as then, but enveloped on all sides by the Holy Spirit. The initiated know what is said. The Magi only worshipped; but you, if you approach with a pure conscience, we will allow you both to take it and to go home. Come, then, and you bring gifts, not such as they did, but far more dignified. They brought gold; bring you chastity and virtue. They brought frankincense; bring you pure prayers, the spiritual incense. They brought myrrh; bring you humility, a humble heart, and almsgiving. If you approach with these gifts, you will enjoy this holy table with great confidence.

And I am now stirring up these words for this reason, because I know that on that day many will certainly come and fall upon this spiritual sacrifice. So that we may do this not for evil, nor for the judgment of our soul, but for salvation, I already from here bear witness beforehand and exhort, that having purified ourselves in every way, we should approach the holy mysteries in this manner. 4. And let no one say to me, "I am full of shame, I have my conscience filled with sins, I bear a very heavy burden." For the term of these five days is sufficient, if you are sober and pray and keep vigil, to cut away the majority of your sins. Do not look at the brevity of the time, but consider this, that the Master is benevolent. For even the Ninevites in three days warded off such great wrath, and the narrowness of the time did not hinder them, but the eagerness of the soul prevailed, with the benevolence of the Master accomplishing everything. And the prostitute, approaching Christ in a brief moment of time, washed away all her reproaches, and when the Jews accused that Christ had received her and granted her such freedom of speech, he silenced them, and having freed her from all evils and accepted her zeal, he sent her away thus. Why? Because she approached with a fervent mind, a burning and zealous soul, and faith, and touched those holy and sacred feet, having loosened her locks, pouring streams of tears from her eyes, emptying her ointment. For through the very things by which she bewitched men, through these she prepared the medicines of repentance.

through which he lifted up the eyes of the licentious, through these he wept; through the locks, through which he tripped many into sin, through these he wiped the feet of Christ; through the perfume, through which he enticed many, through this he anointed those feet. And you, therefore, through that by which you provoked God, through that make him propitious again. Did you provoke him through the seizure of money? Through this reconcile him, both by returning what was seized to those wronged, and by adding more to them, saying like Zacchaeus: I give back fourfold of all I seized. Did you provoke him through tongue and abuse, insulting many? Appease him through tongue again, sending up pure prayers, blessing those who revile you, praising those who speak ill of you, giving thanks to those who wrong you. These things require not days, nor many years, but only resolve, and are accomplished in a single day. Withdraw from wickedness, take hold of virtue, cease from evil, and promise never again to do these things.

to do, and this is sufficient for you as a defense. I testify and guarantee that each of us who sins, if, having withdrawn from former evils, promises God in truth never to touch them again, God will seek nothing else for a greater defense. For he is philanthropic and merciful, and just as a woman in labor desires to give birth, so he himself desires to pour out his mercy; but our sins cut this off. Let us therefore remove the wall, and let us begin the feast from this very point, having renounced everything for these five days. Let the courts be gone, let the council chambers be gone, let worldly affairs, contracts, and transactions wail; I wish to save my soul. What benefit is it to a man if he gains the whole world but loses his own soul? The Magi came from Persia; come out of worldly affairs and journey to Jesus; the distance is not great, if we are willing. For there is no need to cross a sea or to pass over mountain peaks, but sitting at home, showing piety and great compunction, it is possible to see the whole wall demolished, the obstacle removed, the length of the road shortened. For "I am a God who draws near," he says, "and not a God from afar"; and, "The Lord is near to all who call upon him in truth.

Now, to such a degree of folly and contempt have many of the faithful advanced, that, laden with countless evils and taking no care at all for themselves, they simply and as it happens approach this table at the feasts, not knowing that the time for communion is not a feast and a festival, but a clear conscience and a life free from accusations. And just as one who is conscious of nothing base in himself ought to approach each day, so for one who is caught up in sins and does not repent, it is not safe to approach even at a feast. For approaching once a year does not release us from our accusations if we approach unworthily; rather, this very thing condemns us more, because, approaching only once, we do not even then approach purely. Therefore, I exhort all of you not to touch the divine mysteries simply because of the necessity of the feast; but if ever you are about to partake of this holy offering, to purify yourselves many days in advance through repentance, prayer, almsgiving, and engagement with spiritual matters, and not to turn back again like a dog to its own vomit. For how is it not absurd to take such care for bodily things that, when a feast is approaching, many days in advance you take the finest garment from the chests and prepare it, buy shoes, use a more lavish table, devise many means from all sides, and in every way brighten and adorn yourselves;

while the soul is neglected, filthy, squalid, perishing from hunger, remaining unclean, and they take no account of it, but they adorn the body and bring it in here, while they allow that soul to be naked and in disarray? And yet this body is seen by a fellow slave, and there is no harm even if it is in some sort of condition, but that soul is seen by the Master, and he inflicts the greatest punishment for neglect. Do you not know that this table is full of spiritual fire, and just as springs gush forth the nature of water, so too does this table have an ineffable flame? Do not, therefore, approach having straw, nor wood and grass, lest you cause a greater conflagration and burn up the soul that partakes; but having precious stones, gold, silver, so that you may make the material purer, so that having received a great profit, you may depart. If there is anything evil, banish it, expel it from your soul. Does someone have an enemy and have they been greatly wronged? Let them dissolve the enmity, let them calm the mind that is inflamed and swollen, so that there is no internal disturbance or turmoil. For you are about to receive a King through the communion; and of a King

When the soul is under attack, there must be great calm, great stillness, deep peace of the thoughts. But you have been greatly wronged. And you cannot bear to let go of your anger? Then why do you wrong yourself far more greatly and grievously? For the enemy will not dispose you as much by what he does as you dispose yourself by not being reconciled to him, but by trampling upon the laws of God. He insulted you? Therefore do you insult God, tell me? For not being reconciled to the one who has grieved you is not so much an act of defending oneself against him as it is an act of insulting God who legislated these things. Do not, then, look to your fellow servant, nor to the magnitude of his wrongs; but, putting God and the fear of Him into your mind, consider this: that the more violence you suffer in your soul, being compelled after countless evils to be reconciled to the one who has grieved you, the more honor you will enjoy from the God who commanded these things; and just as you receive Him here with great honor, so too He will receive you there with great glory, giving you manifold rewards for this obedience. May it be that we all attain these things by the grace and loving-kindness of our Lord Jesus Christ, with whom to the Father is glory, honor, power, and adoration, together with the Holy Spirit, for ever and ever. Amen.