De fugienda simulata specie

That one must flee a counterfeit and false appearance, a homily. Again we must take up the evangelical trumpet and declare the Lord’s exhortation to you: “Beware,” he says, “of the false prophets, who come to you in sheep’s clothing, but within they are ravenous wolves; by their fruits you will know them.” For, he says, a counterfeit appearance is everywhere refuted by the deeds done each day; for actions proceed from intention; a solemn appearance does not change intention. Therefore the deceitful man is a vain laborer in the eyes of the wise, who are able to hunt him down by his fruits and to discern who he is, whatever he appears to be. So why do you hide yourself in another’s guise? Why do you conceal the wolf under the sheep’s skin? For truth will expose you a little later, and, fleeing truth, you will be caught by truth. Why do you put forward words of kindness, concealing a bitter disposition? You will not escape notice being bitter, even if you pretend to be very sweet. Why do you assume the appearance of friendship while being an enemy? We do not live in darkness; hidden things are revealed, and the hatred you concealed is exposed. Why do you pretend friendship? Why do you flatter without loving? Your flattery itself will become hateful, bringing harm as from an enemy, not benefit as from a friend. For you praise even base things for the sake of flattery; but the one flattered is not so insensible; he ought to hate the one who praises him for his sins. Why do you put on the character of a just and temperate man while being engaged in injustices and given over to licentiousness?

Why do you conceal pride under a guise, and with a word of humility and reverence feign envy? That which is hidden will not remain unrevealed, and that which is secret will not remain unknown. Falsehood is a wicked reproach of a man; let us flee the slander that comes from falsehood. Do not make yourself untrustworthy to a friend, so that, even when you speak the truth, you may no longer be believed; for one found to be a liar in one matter is no longer worthy of being trusted, even if he should ever speak the truth. For speaking justly and truthfully, it is said, is more pleasing to God than the blood of sacrifices. You will offer to God an acceptable gift: faith and truth; and it is easy for you to speak of what is, and not to contrive what is not. For you will not labor, forcing falsehood into truth, nor will you grow weary, saying nothing contradictory to yourself, because false speech is not consistent with itself. You will not be ashamed, having deceived others, while you preserve the truth. Friends will consider your word more trustworthy than an oath, and your utterance stronger than any sworn testimony; they will accept your testimony as just and indisputable. When you give testimony in passing, you will procure for yourself the finest reputation for truth, and for those in danger and the wronged, you will provide benefit in court. True lips, it is said, accomplish true testimony; but the witness of the unjust is deceitful. A judge will see you gladly, as he is relieved from the inquiry concerning the case. But indeed, the achievement of humility is praiseworthy before the Lord, if we are able to accomplish it. Many, however, having accomplished some good, wish to belittle themselves contrary to the truth, preferring to lie about themselves.

I say to you, be humble in truth before God, O man; speak humbly about yourself in the hearing of God, as Abraham said: "I am but earth and ashes"; as Paul said: "I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." Yet, speaking truthfully, he added: "But by the grace of God I am what I am." With these examples set before us everywhere for our instruction, let us flee the counterfeit guise. Why do we put masks on ourselves, not being such as we show ourselves to be, dragging our tunics to the ground in the semblance of saints, while our character is savage—saints in word and dress, but in mind and deeds inhuman? Adornment does not admit one to the kingdom of heaven, but works of righteousness do. Not as man sees does God see; man looks at the face, but God looks into the heart. For, it is said, God examines hearts and kidneys; and because of the one who comes to gather the thoughts of men—for all things are naked and exposed to his eyes—there is no hiding from his heat. A time will come when, having cast off this mask, you will be found naked, and then you will be ashamed to appear before the face of God, like Adam after the fall. For there, no longer is semblance sought, but works. Here we often deceive and escape detection, and through our solemn guise we appear as righteous, and are often deemed blessed; but there it is no longer possible to lie; there works are sought, not the solemn guise.

Rather, we will have a greater punishment and condemnation, having worn the reverent habit but not having performed the works of the habit. Listen to the Savior speaking about the Jews, but offering teaching to us: "For they widen the fringes," he says, "and pray in the streets, so that they may appear righteous to men; but these will receive a greater judgment." You desire the reverent habit, and you have yearned for the name of Christianity; do not stop at this, but as you have made a promise to God, fulfill the pledge by the display of works. Why are you rash in making the promise, without confirming it by works? Therefore, one must both pray with security and repay the debt of the promise with precision: "Pray and repay to the Lord your God." Appear to him with a pure conduct; that is, with body and spirit and soul; do not subtract anything from the promise, lest you suffer the fate of Ananias and Sapphira. For they, having embezzled from the price of the promised property, were condemned to death; and we too must fear these things. For it is necessary to know, and not to be ignorant, that what we promise to God is no longer ours, but belongs to God. Our promise is a treasure of God; and if we take from it, we are no longer taking what is ours, but as if we were plundering the treasures of God, and we will truly be judged as temple-robbers. And the promise is not only of money, but also extends to word and intention: "For every idle word," he says, "you will give an account on the day of judgment.

For the divine and great mystery does not have its foundation in money, but in perfect intention and faith according to God. For we have all made promises, and we are all debtors of promises. So it is necessary that the virgin render the virginity such as she promised, the continent man his continence, the married person his chastity and mutual love. For if a woman promises to live as a virgin or to practice continence through widowhood, but then betrays her promise and enters into marriage, she incurs judgment because she has violated her first pledge. Naturally, the presbyter also owes an acceptable priesthood, and the deacon an unblemished diaconate, not stealing the things of the diaconate, lest he be condemned like Judas selling. Therefore, great precision is needed here, lest anyone deceive God by not rendering the promise whole, or rather the deposit, which each of us has promised. It is no longer ours; but we owe it

consider that we have received a deposit from God, and that we must, having guarded it with prayer, present the promise undiminished at the fearful tribunal of Christ, so that the verdict may not overtake us as ungrateful, according to the example of Ananias. Therefore, great caution is needed here, lest we stumble in any way or subtract from the promise, but let us strive to fulfill the promise with precision. Let us not think that Christianity consists in outward appearance, nor, taking pleasure in this, remain there, but, remaining faithful to the confirmation of truth and righteousness through works, let us obtain from Christ the honors that follow righteousness, to whom is the glory for ever and ever. Amen.