De Christi precibus

That not speaking what we know and bringing it out to others makes one poorer and extinguishes grace; and concerning the prayers which Christ prayed, and the authority with which he did everything; and concerning the correction of the old law; and that his incarnation does not diminish his equality with the Father, but rather establishes it. Tenth Discourse. 1. We have celebrated sufficiently in the preceding days, taking up the apostolic contests and delighting in the narrative of spiritual achievements; it is now time, therefore, to pay the debt to you; for nothing prevents it. And I know that you have forgotten my obligations because of the multitude of days; but I will not hide them on that account, but will repay them to you with all eagerness. I do this not only out of gratitude, but also for my own benefit. For in material transactions, it is a gain for the borrower that the lender forgets; but in spiritual contracts, it is the greatest gain for the one about to pay the debt that those who are about to receive it continually remember the obligations. For there, the loan when repaid leaves the one who paid it, and passes to the one who receives it, diminishing the property of the one and increasing that of the other; but in spiritual matters it is not so, but it is possible both to pay it and to have it; and what is wonderful is that we have it most especially when we pay it to others. For if I bury it in my mind and keep it continually, sharing with no one, my profit is diminished, my wealth is reduced.

If I bring it out to all, and make many sharers and partners in all that I myself know, the wealth of my spiritual treasure increases. And that this is so, and that the one who gives to others increases the deposit, while the one who hides it diminishes the entire work, witnesses are those who were entrusted with the talents, the one with five, and the one with two, and the one with one. For those brought back double what was entrusted, and were honored for this; but the one, because he kept it to himself and gave to no one, was unable to double it, and for this was punished. Therefore, hearing all this, and fearing the punishment from that source, let us bring out whatever good we have to our brothers, and cast it into the midst for all, and not hide it. For when we give to others, then we ourselves become richer in greater measure; when we make many partners in the trade, then we increase our own abundance. But you think your glory is diminished when you are among many who know what you alone know. Yet then both glory and benefit increase, when you trample on envy, when you extinguish malice, when you show great brotherly love; but if you go about knowing alone, men will turn away from you and hate you as envious and misanthropic, and God will exact the utmost penalty from you as wicked; and besides this, grace itself will quickly leave you desolate and depart. For grain, if it lies continually in storehouses, is consumed, with the moth devouring it;

But if it is brought out and sown in the fields, it multiplies and is renewed again. So also with spiritual discourse: if it is always shut within, as the soul is wasted and consumed by envy, sloth, and decay, it is quickly extinguished; but if, as in fertile soil, it is scattered into the souls of the brethren, the treasure becomes manifold both for those who receive it and for the one who possesses it. And just as a spring, when continuously drawn from, becomes purer and flows more abundantly, but when blocked up, is choked off, so also a spiritual gift and a teaching discourse, when continuously drawn upon and given for those who wish to draw, flows more abundantly; but when buried by malice and envy, it diminishes and is completely extinguished. Since, therefore, the profit to us is so great, let us bring whatever we have into the open, set it before you, and pay back the entire debt, first recalling the sequence of all these obligations. 2. You know and remember, then, that formerly, when discoursing about the glory of the Only-Begotten, we enumerated many reasons for the condescension in his words; and we said that not only because of the assumption of flesh, nor only because of the weakness of the hearers, does Christ often speak humbly, but also in many places teaching humility. And we then sufficiently examined those reasons, recalling both the prayer concerning Lazarus and the prayer made at the cross itself, and clearly showing that he made the one to confirm the economy, and the other to correct the weakness of the hearers, himself needing no assistance.

And that he also taught them to be humble in many ways, hear this as well. He poured water into the basin; and as if this were not enough, he also girded himself with a towel, bringing himself down to the utmost cheapness, and began to wash the feet of the disciples, and after the disciples he also washed the feet of the traitor. Who would not be amazed and marvel? He washes the feet of the one who is about to betray him; and when Peter resisted and said, "Lord, you will not wash my feet," he does not pass him by, but says to him, "If I do not wash your feet, you have no part with me"; and Peter says, "Lord, not only my feet, but also my hands and my head." Do you see the reverence of the disciple in both, both in the refusal and in the consent? For even if the words are opposite, they were spoken from a fervent disposition in both cases. Do you see how he was everywhere warm and aroused? But as I was saying, lest you condemn the cheapness of nature because of the cheapness of the deed, after washing them, hear what he says to them: "Do you know what I have done for you? You call me 'the Lord' and 'the teacher,' and you speak rightly, for I am. If then I, the Lord and the teacher, have washed your feet, so also you ought to do to one another. For I have given you an example, that as I have done to you, you also do to one another." Do you see that he did many things for the sake of example? For just as a teacher full of wisdom lisps with lisping children, and the lisping is not a sign of the teacher's ignorance, but of his care for the children.

Thus also Christ did these things not because of the cheapness of his substance, but out of condescension. And one must not pass over these things lightly; for if we examine this very matter by itself now, see how much absurdity will follow. For if the one who washes seems cheaper than the one being washed (and the one washing is Christ, while the disciples are those being washed), then Christ would be cheaper than the disciples. But no one, not even a madman, would say this. Do you see how great an evil it is to be ignorant of the reasons for which Christ did everything he did? Or rather, do you see how good it is to examine everything with precision, and not simply, because he said or did something humble, but also to add why and for what purpose? He did this not only here, but elsewhere he also hinted at the same thing. For having said, "Who is greater, the one reclining or the one serving?" he added, "Is it not the one reclining? But I am in your midst as the one serving." And he said this and did that, showing that in many places he seizes upon the lesser things for the instruction of the disciples, at the same time persuading them to be moderate. And it is clear that he endures all these things not because of the inferiority of his nature, but for the sake of their instruction. For elsewhere he says, "The rulers of the nations dominate them, but among you it is not so; rather, whoever wishes to be first among you, let him be the servant of all." For the Son of Man did not come to be served, but to serve. If, then, he came to serve and to teach humility, do not be disturbed, nor lose heart, if you see him performing the tasks of servants somewhere and speaking accordingly.

Thus also he performs many of his prayers from the same intention. For some came to him saying, "Lord, teach us to pray," just as John taught his disciples. What then was he to do, tell me? Not teach them to pray? But he came for this purpose, to lead them into all philosophy. But was he to teach? Then he had to pray. But he should have done this by word alone, one might say. But teaching through deeds is not accustomed to lead disciples as teaching through words does. For this reason he does not teach them only a prayer of words, but he himself continues doing this, and he prays spending the night in the wilderness, educating and admonishing us that when we are about to converse with God, we should flee from disturbances and the tumults in the midst, and withdraw to solitude, not only of places but also of times. Solitude is not only a mountain, but also a small room free from clamor. 3. And that you may learn that prayer is a matter of condescension, we have already demonstrated this especially through the events concerning Lazarus; but it is also clear from another point. For why does he not pray over the greater miracles, but over the lesser ones? For if he prayed because he needed help and did not have self-sufficient power, he should have prayed over all things and called upon the Father; but if not over all, then at least over the greater ones. But now he does the opposite: over the greater matters he does not pray, in order to show that he did this to teach others, not because he was in need of power.

When then he blessed the loaves, he looked up to heaven and prayed, teaching us not to taste of the table until we have given thanks to the God who produced the fruits. And he raised many dead, but he did not pray; only in the case of Lazarus. And we have said the reason at that time, that he was correcting the weakness of those present, which he himself also mentioned, adding clearly thus, that he spoke because of the crowd standing around. And that it was not the prayer, but the voice that raised the dead, we sufficiently demonstrated then. And that you may learn this more clearly, see. For when it is necessary to punish, and when to honor, and when to forgive sins, and when to legislate, and when to do any of the much greater things, you will nowhere find him calling upon the Father, nor praying, but doing everything with authority. And each of these I will enumerate; but do you examine with precision how he nowhere has need of prayer. "Come," he says, "the blessed of my Father, inherit the kingdom prepared for you." And again, "Go from me, the accursed, into the fire prepared for the devil and his angels." Behold, he punishes and honors with full authority, and has need of no prayer. Again, when it is necessary to restore a body that has been broken, "Arise, take up your bed, and walk." When to deliver from death, "Talitha cumi, arise." When to free from sins, "Take courage, child, your sins are forgiven." When to rebuke demons, "I say to you, evil demon, come out of him." When to calm the sea, "Be silent, be still." When to cleanse someone afflicted with leprosy, "I wish.

Be cleansed. When he was about to legislate, he said, "You have heard that it was said to the ancients, 'You shall not kill'; but I say to you, 'Whoever says to his brother, "Fool," shall be liable to the gehenna of fire.'" Do you see him doing everything with despotic authority, casting into gehenna, leading into the kingdom, correcting paralysis, driving to death, forgiving sins, rebuking demons, and calming the sea? Yet what is greater, tell me: to lead into the kingdom, to cast into gehenna, to forgive sins, and to lay down laws with authority, or to make loaves? Is it not evident and agreed by all that these are greater than those? But nevertheless, in the greater matters he does not pray, showing that even in the lesser matters he did this not from weakness of power, but for the instruction of those then present. And that you may learn how great a thing it is to forgive sins, I bring you the prophet as a witness; for the prophet shows that this belongs to no other than God alone. "For what God," he says, "like you, removes lawlessness, passes over injustices?" And to lead into the kingdom is much greater than to undo death; but nevertheless, he does that too with authority. And to legislate is not for subjects, but for rulers; and the very nature of things proclaims this, for it is only for kings to lay down laws; and the Apostle also shows this, saying thus: "Concerning the virgins, I have no command of the Lord, but I give an opinion as one who has been deemed faithful by the Lord." For since he was a slave and a servant, he did not dare to add to what had been legislated from the beginning.

Christ, however, does not act thus, but with great authority he reads the ancient laws and introduces his own in turn. If merely establishing laws belongs only to royal authority, when this one is found not only establishing laws but also correcting the ancient ones, what argument is left for those who wish to be shameless? For from this it is clear that he is of the same essence as the one who begot him. And to make what I say clearer, let us come to that very passage of Scripture. Having gone up onto the mountain, it says, he sat down, and with all standing around he began to say: "Blessed are the poor in spirit, the meek, the merciful, the pure in heart." Then after those beatitudes he says: "Do not think that I have come to abolish the law or the prophets; I have not come to abolish, but to fulfill." For who suspected this? Or what of what was said was contrary to the earlier things, that he should say this? "Blessed," he says, "are the poor in spirit," that is, the humble-minded. But this the Old Testament also said: "For a broken spirit is a sacrifice to God; a broken and humbled heart God will not despise." And again: "Blessed are the meek." And this Isaiah again proclaims from the mouth of God, saying: "Upon whom shall I look, but upon the meek and quiet and one who trembles at my words?" "Blessed are the merciful." And this again is scattered everywhere: "Do not deprive the poor man of his life," it says, "do not refuse a suppliant in distress"; and the discourse about philanthropy is abundant everywhere. "Blessed are the pure in heart." This David also says.

Create a clean heart in me, O God, and renew a straight spirit in my inward parts. And if one should go through the remaining beatitudes, he will find great harmony. For what reason, then, having said nothing contrary to the earlier ones, did he add: Do not think that I have come to abolish the law or the prophets? It is not because of what has been said, but because of what is about to be said that he places this correction. For since he was about to enter into an intensification of the commandments, so that they might not think the increase to be a contradiction, nor the addition a conflict, for this reason he said: Do not think that I have come to abolish the law or the prophets; that is, I am about to say some things more perfect than those previously spoken; for example, that You have heard, You shall not kill; I say, You shall not become angry. You have heard that You shall not commit adultery; I say that He who has looked at a woman with a view to desiring her has already committed adultery; and so on. Do not, therefore, think that the perfection is an abolition; for it is not an abolition, but a fulfillment; and what he did with bodies, this he also does with the law. And what did he accomplish with bodies? Coming and finding many members crippled and all deficient, he perfected them and restored them to their proper order, making clear to all through the deeds themselves that he himself had also laid down the ancient laws and created our nature. And that he was eager to demonstrate this is especially clear from the healing of the blind man. For passing by and seeing a certain blind man, he made clay, and smeared such clay on the blinded eyes, and said to him: Go, wash in Siloam.

For what reason, then, does he who continually raises the dead by a mere command, and works many other such wonders, here also add some labor, making clay and fashioning the eyes with it? Is it not evident, so that when you hear that God took dust from the earth and formed man, you may learn through what is now done that this is the same one who originally formed man? For if he did not wish to show this, what he did would be superfluous. Then, that you may learn that it was not the use of clay that assisted him in restoring sight to the blind man, but that he was able, even without that material, to fashion the eyes by command alone, he adds and says: Go, wash in Siloam. For after showing us through the manner of the creation who it was that also made man from the beginning, he then says to him: Go, wash in Siloam. Just as an excellent sculptor, wishing to demonstrate his skill through his works, leaves part of the statue unfinished, so that he may give proof of his art in the whole by completing the missing part, so also Christ, wishing to show that he himself made the whole man, left this one incomplete, so that by coming and restoring the eyes, he might through the part instill in us faith concerning the whole. And observe where he did this: not on a hand or foot, but on the eyes, the most beautiful and most necessary of our members, and than which no member is more precious to us. He who was able to fashion the most beautiful and most necessary part—I mean the eyes—it is evident that he can also construct a hand, a foot, and the remaining members.

Oh, those blessed eyes, which became a spectacle for all those present, and drew everyone to themselves, and sent forth a voice through their beauty, teaching all those present the power of Christ. And the event was paradoxical: for the blind man taught those who see to see. This is what Christ also made clear when he said, "I came into this world for judgment, so that those who do not see may see, and those who see may become blind." Oh, blessed blindness! For what he did not receive from nature, he received from grace, having lost nothing by the delay so much as he gained from the manner of the creation. For what could be more wonderful than those eyes, which blameless and holy hands deigned to fashion? And what happened in the case of the barren woman also occurred here. For just as she was not harmed by the delay, but rather became more radiant, receiving the child not by the laws of nature but by the laws of grace, so too the blind man was not harmed by his past blindness, but gained the greatest benefit from it, having been deemed worthy to see the sun of righteousness first, and only then this perceptible one. 5. I say these things so that we may not be distressed when we see either ourselves or others in misfortunes. For if we bear all that befalls us gratefully and nobly, everything will surely end well for us, with many good things.

the calamity will be met. But what I wished to say is that, just as he fashioned bodies that were deficient into well-formed ones, so too, taking the law as incomplete, he regulated and shaped it and led it toward the better. And let no one, upon hearing that the law was incomplete, think that we are accusing its giver. For that law was incomplete not by its own nature, but by reason of the time; since at the time when it was introduced, it was very complete and suitable for those who received it. But when, having been educated by it toward the better, nature subsequently advanced, this law became more incomplete, not by its own nature, but by the progress in virtue of those who were taught by it. And just as bows and arrows, made for a royal child for exercise rather than for battle and war, become useless when the child grows up and learns to excel in wars, so too did it happen with our nature. When we were in a more imperfect state and were learning to exercise, he gave us weapons suitable for us, which we could bear with ease. But when we subsequently grew in terms of virtue, those weapons became incomplete because of our own perfection. For this reason Christ came, entrusting us with greater things. And observe with how much understanding he both reads the ancient laws and sets forth the new ones. You have heard, he says, that it was said to the ancients: "You shall not kill." Tell me also by whom it was said: did you say this, or your Father? But he does not say.

Why then did he keep silent about this, and not make the speaker known, but introduced the legislation without a personal reference? Because if he had said, "You shall not kill," and I say to you, "You shall not become angry," the statement would have seemed burdensome due to the folly of the hearers, who were not yet able to understand that he was not overturning the earlier laws but expanding them. And they would have said to him, "What are you saying? Your Father said, 'You shall not kill,' and you say, 'You shall not become angry'?" So, lest anyone think him opposed to the Father, or that he was introducing something wiser beyond him, he did not say, "You heard from the Father." Again, if he had said, "You heard that I said to the ancients," it would have seemed unbearable, and this no less than the former. For since, when he said, "Before Abraham came to be, I am," they attempted to stone him, if he had added that he himself gave the law to Moses, what would they not have done? Therefore, saying nothing about himself or about the Father, but leaving it in the middle, and saying, "You heard that it was said to the ancients, 'You shall not kill,'" he does what he did with bodies: by filling in what was missing, he taught them also about the one who originally created the human being. And here too he does this, by correcting the law and adding what was lacking, teaching who it is that also gave the law from the beginning. For this reason, when discussing the creation of the human being, he mentioned neither himself nor the Father, but here too makes the statement impersonal and indefinite, saying, "The one who made them from the beginning made them male and female.

And by the word he kept silent about the one who made it, but by the deed he taught, filling up what was lacking in the bodies. So also here, having said, "You heard that it was said to the ancients," he kept silent about by whom it was said, but through the deeds themselves he revealed himself. For the one who filled up what was lacking is the one who also introduced it from the beginning. And he reads the ancient laws themselves, so that by the comparison the hearers might learn that what is said is not contradictory, and that he has the same authority as the one who begot him. The Jews also understood this and marveled. And that they marveled, hear the evangelist indicating this and saying: "The crowds were astonished," he says, "at his teaching, because he taught them as having authority, and not as their scribes and Pharisees." What then, if those people suspected this wrongly? he says. And indeed he did not accuse them, nor did he rebuke them, but even confirmed their opinion. For when the leper immediately approached and said, "Lord, if you wish, you can cleanse me," what does he say? "I wish, be cleansed." And why did he not say simply, "Be cleansed"? Although the leper testified that he had authority, saying, "If you wish." But so that you might not think that the "If you wish" came from the leper's opinion, he added himself, saying, "I wish, be cleansed." Thus he deliberately showed his authority everywhere, and that he does everything from his own authority; for if this were not the case, what was said would be superfluous.

Having thus learned his authority through all things, if we see him elsewhere doing or saying something humble, both for the reasons we enumerated earlier and because he wishes to lead his hearers to humility, let us not on this account slander him as being of a lowly substance. For he himself endured taking on flesh out of humility, not because he is inferior to the Father. And how is this clear? For the enemies of the truth also bandy this about, saying, "If he were equal to the one who begot him, why did the Father not take on flesh, but the Son assumed the form of a servant? Is it not obvious that it was because he was inferior?" But indeed, if it were for this reason that he put on our nature, then the Spirit, which they themselves say is inferior to the Son (for we would not say so), ought to have become incarnate. For if the Father is greater than the Son because the one became incarnate and the other did not, then the Spirit will also be greater for the same reason, for it too did not take on flesh. But so that we may not declare this from syllogisms, let us demonstrate it from the Scriptures themselves, showing that he took on flesh out of humility. For Paul, who knew these things accurately, whenever he is about to exhort us to something useful, brings down examples of virtue from above. For instance, he often counsels concerning love, and wishing to lead the disciples to love one another, he brings Christ forward, saying, "Men, love your wives, just as Christ loved the Church." Again, whenever he discusses almsgiving, he does the same; therefore he says:

You know the grace of our Lord Jesus Christ, that for your sake he became poor, though he was rich, so that you might be enriched by his poverty. What he says is this: just as your Master became poor by putting on flesh, so you become poor in possessions; for just as poverty of glory did not harm him, so poverty of possessions will not be able to harm you, but will work great wealth for you. So also concerning humility, again when speaking to the Philippians he brings Christ forward, and after saying, "Considering one another as superior to yourselves in humility," he added, "Let this be thought among you, which is also in Christ Jesus, who, though existing in the form of God, did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a slave." Yet if, because he was inferior by nature, he deigned to wear flesh, what happened would no longer be a matter of humility, but Paul introduced it superfluously when exhorting to humility; for humility is when an equal obeys an equal. So he himself, showing this, says, "Who, though existing in the form of God, did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a slave." What does "He did not consider it a usurpation to be equal to God, but emptied himself, taking the form of a slave" mean? He who has seized something that does not belong to him holds it perpetually and would not choose to set it aside, being afraid and not having confidence concerning the possession; but he who has a good that cannot be taken away, even if he conceals it, is not afraid. For example, to make the argument clear by an illustration, let there be someone

of him, one is a servant, the other a son. If, then, the servant cries out for freedom that in no way belongs to him and sets himself against his master, he cannot bear to do anything servile, nor does he obey when commanded, fearing that this very thing may harm his freedom and that the command may become an obstacle for him; for he has seized the honor and holds it undeservedly. But the son will not refuse to perform any servile task, knowing that even if he carries out all the duties of slaves, nothing of his freedom is impaired, but it remains unmoved, since natural nobility cannot be destroyed by servile works—because he does not possess it by seizure, as the servant does, but from the beginning and from the first day it was allotted to him. This, then, is what Paul also indicates concerning Christ when he says that, since he was free by nature and a genuine son, not having seized equality as a usurpation, he had no need to conceal it, but confidently assumed the form of a slave. For he knew—he knew clearly—that the condescension would be unable to diminish his glory; for it was not adventitious, nor given by seizure, nor alien and not belonging to him, but natural and genuine. For this reason he took the form of a slave, knowing clearly and being convinced that nothing would be able to harm him thereby. Therefore it did not harm him, but even in the form of a slave he retained the same glory. Do you see that even the taking on of flesh itself is a sign that the Son is equal to the one who begot him, and that this equality is not adventitious, nor does it come and go, but is unmoved and firm, such as a son fittingly has toward a father?

Let us say all these things to them, and let us be eager, as far as it concerns us, to lead them away from that wicked heresy and bring them back to the truth. And let us ourselves not think that faith alone suffices for our salvation, but let us also attend to our conduct and display an excellent life, so that the benefits may be complete for us from both sides. And what I urged recently, I urge now as well, that we may accomplish it: let us put an end to our enmities with one another, and let no one be an enemy of his neighbor for more than a single day, but let him dissolve his anger before nightfall, so that when he is alone and gathers with precision the things that have happened and been said on account of the enmity, he may not make the outcome harsher and the reconciliation more difficult. For just as the bones of our body, when they slip out of their proper socket, if they are immediately restored, recover their proper place without much pain; but if they remain outside their proper socket for a long time, they return with difficulty and come back to their proper place, and even when restored, they need many days to be fitted precisely, to become stable, and to stay in place—so also we, if we are reconciled with our enemies immediately, do this easily and do not need much effort to return to our former friendship; but if much time intervenes, as if blinded by the enmity, we blush, we feel shame, we need others—not only those who bring us together, but also those who, after the return, hold us precisely in place until we recover our former confidence.

And I am not yet speaking of the laughter and the shame. For of how great condemnation would it not be worthy, to need others to bring us together to our own members? But this is not the only terrible thing that happens through delay and procrastination; rather, also things that are not sins come to be considered sins. And if the enemy utters anything at all, we receive everything with suspicion—gestures, glances, voice, gait. For when he is seen, he inflames the hardened soul, and when he is not seen, he likewise grieves us. For it is not only the sight of those who have wronged us, but also the memory of them that continually pains us; and if we hear someone else speaking about him, we are similarly affected again. And in short, we spend our whole life in despondency and pain, working greater evils for ourselves than for them, and keeping a perpetual war in our soul. Knowing all these things, then, beloved, let us above all be eager to bear enmity toward no one. But if any enmity does arise, let us be reconciled on that very day. For if it takes hold of a second and third day, the third quickly becomes the fourth, and that the fifth, and that again will give birth to many more days of enmity for us. For the more we put it off, the more we blush. But is it shameful to approach and kiss the one who has wronged us? On the contrary, this is praise, this is a crown, this is an encomium, this is gain and a treasure containing countless goods. And the enemy himself will approve of you, and all those present will praise you; and even if people reproach you, God will surely crown you. But if you wait for him to come first and ask forgiveness, you will not have as much gain.

For that one, having anticipated, seized the prize and transferred all the blessing to himself. But if you anticipate, you are not diminished; rather, you have conquered anger, prevailed over passion, displayed much philosophy by obeying God, rendered the subsequent life more desirable, and been freed from affairs and turmoil. Not only before God, but also from a human perspective, it is dangerous and perilous to have many enemies. And why do I say many? To have even one enemy is perilous, just as it is safe and salutary to have all as friends. Not the income of wealth, not arms and walls and trenches and countless other devices are naturally able to secure us as genuine friendship is. This is a wall, this is security, this is abundance, this is delight, this will prepare us to pass the present life with tranquility and will bestow the future life. Therefore, considering all these things and calculating how great the profit from this matter is, let us do and arrange everything so as to reconcile existing enemies to us, to prevent those who would become enemies, and to make existing friends more secure. For the beginning and end of all virtue is love. May we, genuinely and continually enjoying this, attain the kingdom of heaven, by the grace and philanthropy of our Lord Jesus Christ, to whom is the glory and the power unto the ages of ages. Amen.