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An encomium by our father among the saints John, archbishop of Constantinople, the Chrysostom, on the holy apostle Paul, discourse 1. No one would err in calling the soul of Paul a meadow of virtues and a spiritual paradise, for it blossomed so greatly with grace, and it displayed a philosophy of the soul worthy of that grace. For since he had become a chosen vessel and had cleansed himself well, the gift of the Spirit was poured out upon him abundantly. Hence he also brought forth for us those wondrous rivers, not only four like the fountain of paradise, but many more, flowing each day, not watering the earth but stirring up the souls of men to the fruit-bearing of virtue. What speech, then, will suffice for his achievements? Or what tongue will be able to attain to his praises? For when one soul has comprehended and holds all the good things that are among men, and all of them in excess—not only the things of men but also the things of angels—how shall we master the greatness of his praises? Yet we shall not for this reason be silent, but for this very reason most of all we shall speak. For this too is the greatest form of encomium: that the greatness of his achievements surpasses the fluency of speech, even with all abundance of words, and this defeat is to us brighter than ten thousand trophies.

From where, then, would it be timely to begin the encomium? From where else but from this very man first, from showing that he possesses the good things of all? For whether prophets displayed something noble, or patriarchs, or righteous men, or apostles, or martyrs, gathering all these together he possesses them with such surpassing abundance as none of those possessed, whatever good each one had. Consider: Abel offered a sacrifice, and from this he is proclaimed. But if you bring Paul's sacrifice into the midst, it is shown to be as much better than that one as heaven is than earth. Which one, then, do you wish me to name? For it is not only one. For he used to sacrifice himself each day, and by this he again made his offering twofold: on the one hand dying each day, on the other carrying about the mortification in his body. For he was continually drawn up against dangers, and was slain in his purpose, and so mortified the nature of the flesh that he was disposed no less than the slaughtered victims, but even far more. For he did not offer oxen and sheep, but himself he slaughtered twice each day. Therefore he also dared to say: For I am already being poured out as a drink offering, calling his own blood a drink offering.

He was not satisfied with these sacrifices, but since he had consecrated himself well and had offered the whole inhabited world—both land and sea, both Greek and barbarian, and simply all the earth that the sun looks upon—he traversed it all, as if he had become winged, not merely traveling, but pulling up the thorns of sins and sowing the word of piety, driving out error, leading truth back, making angels out of men—or rather, making men angels out of demons. Therefore, when he was about to depart after many labors and these frequent trophies, consoling his disciples, he said: Even if I am being poured out as a drink offering upon the sacrifice and service of your faith, I rejoice and rejoice together with you all; therefore you also rejoice and rejoice together with me. What, then, could be equal to this sacrifice, which he offered after drawing the sword of the Spirit, which he brought to the altar above the heavens? But Abel was killed, murdered treacherously by Cain, and by this he became more illustrious. But I have counted for you ten thousand deaths, as many as the days the blessed man lived while preaching. And if you wish to learn of the slaughter that came to actual experience, that man fell by his brother who had neither been wronged nor benefited, but this man was killed by those whom he was hastening to snatch from ten thousand evils, and for whose sake he suffered all that he suffered. But Noah was righteous, perfect in his generation, and alone among all was such? But Paul too was alone among all such. And that man saved himself with his children only;

But this man, when a far more grievous flood had seized the inhabited world, did not build planks and make an ark, but instead of planks put together his letters, and did not snatch two or three or five relatives from the middle of the waves, but the whole inhabited world that was about to be sunk. For the ark was not such as to be carried about in one place, but it reached the ends of the inhabited world, and from that time he brings all people into this chest until now. For having built it in proportion to the multitude of those being saved, and receiving those more senseless than brute beasts, he makes them equal to the powers above, and in this way he surpasses that ark. For that ark took in a raven and sent out a raven again, and received a wolf but did not change its beastliness; but this man did not do so, but taking wolves he made them sheep, and taking hawks and jackdaws he made them doves, and casting out all irrationality and beastliness from human nature, he brought in the gentleness of the Spirit, and until now this ark sails on and is not dissolved. For the storm of wickedness could not loosen its planks, but rather, sailing over it, it destroyed the storm; and very reasonably so, for these planks are anointed not with bitumen and pitch but with the Holy Spirit. But all people marvel at Abraham, because when he heard, "Go out from your land and from your kindred," he left his homeland and house and friends and relatives, and God's command was everything to him. And indeed we also marvel at this. But what could be equal to Paul?

He who did not leave behind fatherland and house and relatives, but rather the whole world for Jesus' sake—or rather heaven itself, and the heaven of heaven he overlooked—and sought only one thing: the love of Jesus. And hear him declaring and saying this: Neither things present, nor things to come, nor height, nor depth shall be able to separate us from the love of God. But did that man, having thrown himself into dangers, snatch his nephew from the barbarians? But this man snatched not his nephew, nor three or five cities, but the whole inhabited world—not from barbarians, but from the very hand of the demons—enduring countless dangers each day, and by his own deaths procuring great security for others. But is the chief good and the crown of philosophy there—to sacrifice one's son? But here too we shall find the first place belonging to Paul; for not a son, but himself he sacrificed ten thousand times, as I said before. What would one marvel at in Isaac? Many other things, but especially his forbearance, that while digging wells and seeing his own men driven off, he did not go to law, but even seeing them filled in he endured it, and kept moving to another place, not always coming to grips with those who grieved him, but withdrawing and yielding everywhere to the

of his own possessions, until he satisfied his unjust desire. But Paul, seeing not wells being choked up with stones, but his own body, did not yield as that man did only, but entering in, he strove to lead those who stoned him up to heaven; for the more the spring was choked up, the more it burst forth, and it poured out more rivers for endurance. But does the Scripture marvel at that man's child for his steadfastness? And what adamantine soul could display Paul's endurance? For he did not serve twice seven years, but his whole life for the bride of Christ, not only being scorched by the heat of the day and the frost of the night, but enduring countless snowstorms of temptations, now receiving lashes, now being pelted with stones on his body, and now fighting with beasts, now boxing with the sea, and with continual hunger day and night, and cold, and everywhere leaping beyond the palaestra, and snatching the sheep from the devil's throat.

But was Joseph self-controlled? But I fear that it would be a laughingstock to praise Paul on that account—Paul, who crucified himself to the world, and saw not only the splendid things in bodies but all affairs as we see dust and ashes, and as a dead man would be motionless toward a dead man. Thus with exactness subduing the impulses of nature, he never at any time suffered any human passion toward anything. Do all men marvel at Job? And very reasonably; for he was a great athlete, and able to be compared even to Paul himself, because of his endurance, because of the purity of his life, because of God's testimony, because of that mighty struggle, because of the wonderful victory after the struggle. But Paul did not live thus, struggling for many months, but for many years—not wasting away clods of earth with his discharge and sitting on a dunghill, but continually rushing into the very noetic mouth of the lion, and wrestling with countless temptations, he was harder than any rock; not reproached by three or four friends, but by all the unbelieving false brethren, being spat upon, being reviled.

But is Job's hospitality great, and his care for the needy? We will not deny it; but we will find it as far inferior to Paul's as body is distant from soul. For the things that Job showed toward those maimed in the flesh, Paul did toward those crippled in soul, correcting all who were lame and maimed in their reasoning, and clothing those who were naked and shameful in the garment of philosophy. And in bodily matters he so far surpassed him, inasmuch as it is far greater to help the needy while living in poverty and hunger than to do this out of abundance. And Job's house was open to everyone who came, but Paul's soul was spread out to the whole inhabited world, and he received whole peoples. Therefore he also said: You are not constrained in us, but you are constrained in your own affections. And Job, having countless sheep and cattle, was generous toward the needy; but Paul, possessing nothing more than his body, supplied the needy from this very thing, and cries out, saying: These hands ministered to my needs and to those who were with me, procuring from the labor of the body an income for the hungry and starving.

But worms and wounds gave Job harsh and unbearable pains? I agree. But if you set against them Paul's scourgings over so many years, his continual hunger, his nakedness, his chains, his prison, his dangers, and the plots against him—from his own household, from strangers, from tyrants, from the whole inhabited world—and along with these the things more bitter than these, I mean his pains for those who fall, his care for all the Churches, the burning which he endured for each one of those who are caused to stumble, you will see how the soul that bore these things was harder than rock, and conquered iron and adamant. What that man suffered in his body, this man suffered in his soul, and the despondency over each one of those who are caused to stumble gnawed his soul more grievously than any worm. Hence he also sent forth continual springs of tears, not by day only but also by night, and he was torn more sharply than any woman in labor, for each one of them. Therefore he also said: My little children, for whom I am again in labor.

After Job, whom would one be astonished at? Moses, certainly. But Paul far surpassed even him, by a great margin. For his other achievements were great too, but the chief and crowning point of that holy soul was that he chose to be blotted out of God's book for the salvation of the Jews. But Moses chose to perish together with others; Paul chose not to perish together with others, but, while others were being saved, to fall himself from the boundless glory. And the one did battle daily with Pharaoh, the other with the devil; and the one labored for a single nation, the other for the whole inhabited world, drenched on every side not with sweat but with blood in place of sweat, setting right not only the inhabited world but the uninhabited too, not only Greece but the barbarian lands as well. It was possible to bring Jesus into the middle of the discussion, and Samuel, and the other prophets; but so that we do not make the discourse too long, let us proceed to their foremost figures; for when Paul appears superior to these, no dispute remains concerning the others. Who, then, are the foremost? Who else after these but David, and Elijah, and John? Of whom the one was the forerunner of the Lord's first coming, the other of the second; and for this reason they shared the same title with each other. What, then, is David's distinguishing quality? His humility and his love toward God. And who succeeded in both these things more than the soul of Paul, or who not less? And what is the wonderful thing about Elijah? Is it that he shut up heaven, and brought on famine, and called down fire? I for one do not think so; but rather that he was zealous for the Master, and was fiercer than fire.

But if you saw Paul’s zeal, you will see it prevailing as much as that man surpassed the other prophets. For what could equal those words which, in his zeal for the glory of the Master, he spoke: that I was praying to be anathema for my brothers, my kinsmen according to the flesh? For this reason, when the heavens were set before him, and the crowns and the prizes, he was delaying and lingering, saying: To remain in the flesh is more necessary for you. For this reason he did not think even the visible creation, nor indeed the intelligible, sufficient for a demonstration of his love and zeal, but he was seeking another that did not exist, so as to show what he wished and desired. But John ate locusts and wild honey? But this man dwelt in the middle of the inhabited world as that one did in the wilderness, not eating locusts and wild honey, but setting before himself a table far more frugal than that, and not even having an abundance of necessary food because of his eagerness for the proclamation. But did this man show great boldness toward Herod? But this man silenced not one or two or three, but countless men in that man’s time, or rather men far more difficult than that tyrant.

It remains, then, to examine him in comparison with the angels. Therefore, leaving the earth behind, let us ascend to the vaults of the heavens. But let no one condemn the boldness of the argument. For if Scripture called John an angel, and the priests as well, what wonder is it if we compare to those powers the one who is better than all of them? What, then, is the greatness of those beings? That they obey God with all exactness—which David also, in amazement, said: Mighty in strength, doing his word. For nothing is equal to this, even if they are ten thousand times incorporeal; for what most makes them blessed is this: that they are obedient to his commands, that they never disobey. This, then, can be seen carefully guarded by Paul as well; for he did not merely do his word, but also his commands, and beyond the commands, and making this clear he said: What then is my reward, that in preaching the gospel I may make the gospel of Christ without charge? What else did the prophet admire in them when he said: Who makes his angels spirits, and his ministers a flaming fire? But this too can be seen in Paul; for just like spirit and fire, so he ran through the whole inhabited world and cleansed the earth. But has he not yet obtained heaven? For this is the wonderful thing, that while on earth he was such a one, and clothed with a mortal body, he rivaled the incorporeal powers.

Of how great condemnation, then, would we not be worthy, when one man has embraced all good things together in himself, and we do not strive to imitate him even to the smallest fraction? Having considered these things, therefore, let us both free ourselves from the accusation and strive to come to his zeal, so that we may be able also to attain the same good things, by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the dominion now and always and unto the ages of ages. Amen. 2. Of the same author, an encomium on the holy apostle Paul, discourse 2. What man is, and how great is the nobility of our nature, and of how great virtue this living creature is capable—Paul showed this most of all men; and now he stands, from the time he came to be, with a bright voice defending the Master against all who accuse our constitution, and urging us on to virtue, and stopping the shameless mouths of the blasphemers, and showing that the distance between angels and men is not great, if we are willing to attend to ourselves. For he did not receive a different nature, nor partake of another soul, nor inhabit another world, but was reared in the same earth and land and laws and customs, and yet he surpassed all men who have come to be since men came to be. Where, then, are those who say that virtue is difficult and vice is easy? For he contradicts them, saying: The momentary lightness of affliction works out an eternal weight of glory beyond measure. But if such afflictions are light, much more are the pleasures that come from within.

And this is not the only wonderful thing about him, that by the abundance of his zeal he did not even feel the labors endured for virtue, but also that he did not pursue it for a reward. For we do not endure the sweat spent on it even when rewards are set before us; but he embraced and loved it even apart from prizes, and he leaped over what seemed to be obstacles to it with all ease; and he blamed neither weakness of body, nor circumstance of affairs, nor the tyranny of nature, nor anything else. And yet, having been entrusted with greater care than all generals and kings that are on earth, nevertheless he flourished each day. And as his dangers intensified, he kept his zeal fresh, and showing this he said: Forgetting the things behind and stretching forward to the things before; and when death was expected, he called them to share in this pleasure, saying: Rejoice and rejoice with me; and when dangers pressed and insults and every dishonor, he leaped for joy again, and writing to the Corinthians he said: Therefore I am well content in weaknesses, in insults, in persecutions; and he called these very things weapons of righteousness, showing that from them too he reaped the greatest fruits, and that he was from every side unconquerable by his enemies; and everywhere being scourged, insulted, reviled, as if parading in triumphs and setting up continuous trophies throughout the whole earth, thus he adorned himself, and gave thanks to God, saying: But thanks be to God, who always leads us in triumph.

And dishonor and outrage for the sake of the proclamation he pursued more than we pursue honor, and death more than we pursue life, and poverty more than we pursue wealth, and labors more than others pursue ease—and not simply more, but far more—and to be grieved more than others to rejoice, and to pray for enemies more than others to curse them. And he reversed the order of things—or rather, we have reversed it, while he kept it as God ordained it. For all these things are according to nature, but those are the opposite. What is the proof of this? Paul, being a man, and running after these things more than those. In this alone was there anything fearful and to be shunned—to offend God—and nothing else; just as there was nothing else desirable, as to please God; and I speak not of any present things, but not even of things to come. For do not tell me of cities and nations and kings and armies and weapons and riches and satrapies and dominions; for he considered these to be not even a spider's web; but set before me the very things in the heavens, and then you will see his vehement love for Christ. For in comparison with that affection, he did not marvel at the worth of angels, nor of archangels, nor anything else of that kind. For he had within himself the greater than all things—the love of Christ; with this he considered himself more blessed than all. And without this, he did not pray to become even dominions and principalities and powers, but with this love he wished rather to be among the last and even among those being punished, than without it to be among the highest and the honored.

For to him there was one punishment: to fail of this love. This was his Gehenna, this his torment, this his ten thousand evils; just as also his enjoyment was to attain it: this was life, this was the world, this was an angel, this things present, this things to come, this the kingdom, this the promise, this the ten thousand good things. And he considered nothing else among the things that do not lead there to be either painful or pleasant; but he despised all visible things as much as a rotting plant. And tyrants and peoples breathing fury seemed to him to be gnats; and death and punishments and ten thousand chastisements were to him children's playthings—except whenever he endured them for Christ's sake. For then he welcomed these things too, and adorned himself with his chain as Nero did not with the diadem on his head; and he dwelt in the prison as in heaven itself, and received wounds and lashes more gladly than those who snatch the prizes; and he loved labors no less than the rewards, counting labors themselves to be a reward; for this reason he also called them grace. Consider now. The reward was to depart and be with Christ, while to remain in the flesh was this contest; yet nevertheless he chooses this rather than that, and says it is more necessary for him. To become anathema from Christ was a contest and a labor, or rather even beyond contest and labor; to be with him was the reward. But he chooses this rather than that for Christ's sake. But perhaps someone might say that all these things are pleasant for Christ's sake

This was to him. For I too say this, that the very things which are causes of discouragement to us, these things produced great pleasure for him. And why do I speak of dangers and the other hardships? For he was in continual discouragement; therefore he also said: Who is weak, and I am not weak? Who is caused to stumble, and I do not burn? Yet even if someone might say that he had his discouragement as a pleasure. For many even of those who have lost children, when permitted to mourn, receive consolation; but when prevented, they grieve; just as indeed Paul also, weeping night and day, received consolation; for no one so mourned his own evils as he mourned the evils of others. For how do you think he was disposed, praying that he might be cast out from the glory above, so that the Jews who were not being saved might be saved? From this it is clear that their not being saved was much harder to bear. For if it were not harder, he would not have prayed that; for he chose it as the lighter, and the one having more consolation; and he did not merely wish it, but also cried out, saying: That I have great sorrow and unceasing pain in my heart. Him, then, who grieved, so to speak, each day for those who inhabit the world, and for all in common, both nations and cities, and for each one individually—to whom could anyone compare him? With what iron? With what adamant? What would one call that soul? Golden, or adamantine? For it was harder than all adamant, and more precious than gold and precious stones; and it will surpass the firmness of that material, and the costly splendor of this. To what, then, could one compare it? To none of existing things. But if gold should become adamant, and adamant gold, then in some way it will attain their image.

But why need I compare him to adamant and gold? Set against him the whole world, and then you will see Paul's soul outweighing it. For if he says this about those who shone in sheepskins and caves and in a small part of the inhabited world, much more would we say it about him, that he was worthy of all things. If, then, the world is not worthy of him, who is worthy? Perhaps heaven? But this too is small. For if he himself, with those in the heavens, preferred the love of the Master to heaven, much more will the Master, who is as much better than he as goodness is better than wickedness, prefer him to ten thousand heavens. For he does not love us in the same way as we love him, but by as much more as cannot even be expressed in words. Consider, then, of what great things he deemed him worthy even before the resurrection to come. He snatched him into paradise, led him up to the third heaven, made him a partaker of such secret things as it is not lawful for anyone of those who have received human nature to speak of. And very reasonably so; for walking on earth as one conversing with angels, so he did all things; and bound to a mortal body, he displayed their purity, and subject to so many necessities, he strove to appear no whit less than the powers above. For like a winged creature he ran through the inhabited world, and as if bodiless he looked down on toils and dangers, and as one who had already obtained heaven he despised the things on earth, and as one dwelling with the incorporeal powers themselves, so he was continually awake. And yet angels were often entrusted with various nations;

But not even one of them so administered the nation entrusted to him as Paul administered the whole inhabited world. And do not tell me that it was not Paul who administered these things; for I myself agree. For even if it was not he himself who accomplished these things, not even so was he outside the praises for them, since he had so prepared himself as to be worthy of so great a grace. Michael was entrusted with the nation of the Jews. Paul was entrusted with land and sea, and the inhabited world, and the uninhabited. And I say these things not to insult the angels—may it not be!—but to show that it is possible for a man, being a man, to be with them and to stand near them. And for what reason were not angels entrusted with these things? So that you might have no excuse for sloth, nor flee for refuge to the difference of nature while you sleep; and besides, the wonder was becoming greater. For how is it not wonderful and paradoxical that a word leaping forth from a tongue of clay should put death to flight, loose sins, set right a maimed nature, and work the earth into heaven? For this reason I am struck with amazement at the power of God; for these reasons I marvel at the eagerness of Paul, because he received so great a grace, because he prepared himself to be such.

And I exhort you not only to marvel but also to imitate this archetype of virtue; for in this way we shall be able to share the same crowns as he. But if you marvel when you hear that, having accomplished the same things, you will obtain the same things, hear him saying this: I have fought the good fight, I have finished the course, I have kept the faith; henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will award to me on that day; and not only to me, but also to all who have loved his appearing. Do you see how he calls all into the same fellowship? Since, then, the same things lie before all, let us all strive to become worthy of the good things promised; and let us look not only at the greatness and the bulk of his achievements, but also at the intensity of his zeal, through which he drew down so great a grace, and at the kinship of his nature; for he shared with us in all the same things. And in this way even the most difficult things will appear to us easy and light, and having toiled this brief time, we shall continue wearing that crown which is ageless and immortal, by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the power now and always and unto the ages of ages. Amen.

3. Of the same, an encomium on the holy apostle Paul, discourse 3. The blessed Paul, demonstrating the strength of human zeal, and that we are able to fly to heaven itself, passing by angels and archangels and the other powers, sometimes commands us to become imitators of Christ through himself alone, saying: Be imitators of me, as I also am of Christ; and sometimes, without himself, he leads them up to God himself, saying: Therefore be imitators of God, as beloved children. Then, showing that nothing so produces this imitation as living for the common good and looking to what is useful for all, he added: Walk in love. For this reason, having said: Be imitators of me, he speaks at once about love, showing that this virtue especially makes one near to God; since the others are inferior to this one, and all of them are concerned with human affairs—for example, the struggle against desire, the war against the belly, the battle against love of money, the fight against anger; but to love is something common to us and to God. For this reason Christ also said: Pray for those who mistreat you, so that you may become like your Father who is in the heavens. Paul, therefore, knowing that this is the chief of good things, displayed it with great exactness. For no one so loved enemies, no one so benefited those who plotted against him, no one suffered so much for those who had grieved him; for he did not look at the things he suffered, but considered the common nature, and the more they were brutalized, the more he pitied their madness.

And just as a father might be disposed toward a son possessed by frenzy—for the more the sick man insults and kicks him violently, the more he pities him and weeps—so too that man, considering the excess of the demons who brought the disease upon him, was stirred to greater solicitude. Hear, then, how gently, how compassionately he speaks to us on their behalf—those who five times scourged him, who stoned him, who bound him, who thirsted for his blood, and who each day desired to tear him apart. For I bear them witness, he says, that they have a zeal for God, but not according to knowledge. And again, checking those who trampled upon them, he said: Be not high-minded, but fear; for if God did not spare the natural branches, perhaps he will not spare you either. For since he saw a master's sentence gone forth against them—those over whom he was lord—this he did: he wept continually for them, he grieved, he restrained those who wished to leap upon them, and from what was possible he strove to find for them at least a shadow of forgiveness. And since he could not persuade them by argument because of their unyielding and hard nature, he turned to continual prayers, saying: Brethren, my heart's desire and my prayer to God is for them, that they may be saved. And he suggests to them also good hopes, saying: The gifts and the calling of God are irrevocable, so that they should not despair utterly and perish; all of which was the mark of one who cared and was greatly inflamed on their behalf, as when he says: The Deliverer will come out of Zion, and he will turn away ungodliness from Jacob.

For he was exceedingly broken and bitten, seeing men perishing. Therefore he devised many consolations for himself for this pain, sometimes saying: "He will come who delivers, and will turn away ungodliness from Jacob"; and sometimes: "So these also were disobedient to your mercy, that they also might obtain mercy." Jeremiah also does this, forcing himself and striving to find some defense on behalf of those who have sinned, now saying: "If our sins have stood against us, do it for your sake"; and now again: "Is it not man's way his own, nor shall man walk and direct his own way"; and elsewhere again: "Remember that we are dust." For it is a custom among those who plead on behalf of those who have sinned, even if they have nothing reasonable to say, at least to devise some shadow of a defense—not exact, nor such as can be drawn into doctrines, but nevertheless consoling those who grieve over the perishing. Let us therefore not examine such defenses precisely, but understanding that they are the words of a soul in pain, seeking to say something on behalf of those who have sinned, let us receive what is said in this way.

Was he then like this only toward the Jews, and not also toward those outside? He was gentler than all, both toward his own and toward strangers. So listen to what he says to Timothy: "But a servant of the Lord must not quarrel, but be gentle toward all, apt to teach, patient, instructing in meekness those who oppose themselves, if perhaps God may give them repentance unto the knowledge of the truth, and they may recover themselves out of the snare of the devil, having been taken captive by him unto his will." Do you wish to see how he also speaks to those who have sinned? Listen to what he says when writing to the Corinthians: "But I fear, lest when I come, I may not find you such as I wish"; and after a little: "Lest, when I come again, my God should humble me before you, and I should mourn for many of those who have sinned before, and have not repented of the uncleanness and fornication which they have committed." And writing to the Galatians he said: "My little children, of whom I travail in birth again until Christ be formed in you." And concerning the one who had committed fornication, listen to him, how he grieves and pleads for him no less than for that man, saying: "Confirm your love toward him." And when he was cutting him off, he did this with many tears. For out of much affliction, he says, and anguish of heart I wrote

to you, not that you might be grieved, but that you might know the love which I have more abundantly toward you; and again: I became to the Jews as a Jew, to those under the law as under the law, to the weak as weak, I have become all things to all, that I might by all means save some; and elsewhere again: That I might present every man perfect in Christ Jesus. Did you see a soul that surpasses all the earth? He expected to present every man, and as far as depended on him, he presented all. For just as he himself begot the whole inhabited world, so he was troubled, so he ran, so he hastened to bring all into the kingdom, healing, exhorting, promising, praying, entreating, frightening the demons, driving out the corrupters, through his presence, through letters, through words, through deeds, through disciples, through himself, raising up those who fell, strengthening those who stood, awakening those lying on the ground, healing the broken, anointing the sluggish, crying out terribly against the enemies, looking sharply upon the foes; like some excellent general, himself the baggage-bearer, himself the shield-bearer, himself the vanguard, himself the defender, himself becoming all things to the army.

And not only in spiritual matters, but also in fleshly ones he displayed great forethought and great zeal. Hear him, then, how on behalf of one woman he writes to an entire people, saying: I commend to you Phoebe, our sister, who is a deacon of the Church in Cenchreae, that you may receive her in the Lord worthily of the saints, and stand by her in whatever matter she may need of you; and again: You know the house of Stephanas, that you also should submit to such people; and again: Recognize such people. For this too is characteristic of the affection of the saints, to help also in these matters. Thus Elisha also, to the woman who received him, was not only of benefit in spiritual matters, but also hastened to repay her in fleshly ones; therefore he also said: If you have any matter against the king, or against the ruler? And why do you marvel if Paul gave the commendation that comes from letters, when indeed, calling certain people to himself, he did not consider even this unworthy, to take thought also for their provisions, and to set it down in a letter? For writing to Titus he says: Send Zenas the lawyer and Apollos on their way earnestly, so that nothing may be lacking to them. But if, when entrusting them, he sent them out so earnestly, much more, if he saw them in danger anywhere, he would have done everything. Observe, then, also when writing to Philemon, how much zeal he makes on account of Onesimus, and how wisely, how solicitously he writes.

But consider how great his care for others was, seeing that on behalf of a single slave—and one who had run away and stolen much from his master—he did not decline to compose an entire letter. For he considered this alone to be worthy of shame: to overlook something that ought to be done for salvation. For this reason he set everything in motion, and he shrank from sparing nothing for those being saved—not words, not money, not his body. For he who gave himself over to death ten thousand times would far more readily not have spared money, if he had it. And why do I say, if he had it? For even when it was not present, one can show that he did not spare it. And do not think the saying is a riddle, but hear him again writing to the Corinthians: I will most gladly spend and be spent for your souls. And addressing the Ephesians, he said: You yourselves know that these hands ministered to my needs and to those who were with me. And though he was great, in the chief of good things—love—he was fiercer than any flame; and just as iron, when it falls into fire, becomes entirely fire, so also he...

He himself, set ablaze by the fire of love, became wholly love; and as though he were a common father of the whole inhabited world, so he imitated those who had begotten him—or rather, he surpassed all fathers, in both bodily and spiritual cares, giving over money, words, body, soul, and all things on behalf of those he loved. For this reason he also called it the fulfillment of the law, and the bond of perfection, and the mother of all good things, and the beginning and end of virtue; therefore he also said: But the end of the charge is love out of a pure heart, and a good conscience; and again: For this, you shall not commit adultery, you shall not murder, and if there is any other commandment, it is summed up in this word, in this: You shall love your neighbor as yourself. Since, then, love is the beginning and the end and all good things, let us also be zealous for Paul by this means; for he too became such from this source. For do not tell me of the dead whom he raised, nor of the lepers whom he cleansed; God will require none of these things from you. Acquire the love of Paul, and you will have a crown complete. Who says these things? The very nurturer of love, the one who set it before us as greater than signs and wonders and countless other things. For since he had accomplished it exceedingly well, for this reason he also knows its strength with precision. From this source he himself became such, and nothing made him so worthy as the power of love; therefore he also said: Be zealous for the greater gifts; and still more, I show you a more excellent way, speaking of love, the fairest and easiest way.

Let us too, then, walk continually in this way, so that we may see Paul—or rather, Paul's Master—and obtain the undefiled crowns, by the grace and love for humanity of our Lord Jesus Christ, to whom be the glory and the dominion now and always and unto the ages of ages. Amen. 4. An encomium by the same author on the holy apostle Paul, Discourse 4. The blessed Paul, who today has gathered us together and has enlightened the inhabited world—he, at the time of his calling, was once blinded; but that blindness became the enlightenment of the inhabited world. For since he was seeing badly, God blinded him well, so that he might see again profitably, at once providing him a demonstration of his own power, and at the same time prefiguring in that suffering the things to come, and teaching the manner of the proclamation, and that it is necessary to cast all these things aside from oneself, and to shut one's eyes, and to follow him everywhere. Therefore he himself also cried out, making this very thing clear: If anyone thinks he is wise among you, let him become a fool, that he may become wise—since it is not possible to see again well unless one has first been blinded well, and has cast out one's own thoughts that trouble one, and has entrusted the whole to faith. But let no one, hearing these things, suppose that this calling was forced; for he was able to return again to the place from which he had departed. Indeed, many who saw other, greater wonders turned back again, both in the New and in the Old: for example Judas, Nebuchadnezzar, Elymas the magician, Simon, Ananias and Sapphira, the whole people of the Jews; but not Paul.

But gazing intently toward the pure light, he extended his course and flew toward heaven. And if you ask for what reason he was blinded, hear him saying: For you heard of my former conduct in Judaism, that beyond measure I was persecuting the Church and ravaging it, and I was advancing in Judaism beyond many of my contemporaries in my race, being more exceedingly zealous for the traditions of my fathers. Since, then, he was so fierce and unapproachable, he needed a stronger bridle, so that, carried along by the impetus of his zeal, he might not disobey what was being said. For this very reason, checking that madness of his, he first calms the waves of that violent anger through the blinding, and then speaks with him, showing the unapproachability of his wisdom and the surpassing greatness of his knowledge, and so that he might learn whom he was fighting—one whom he could not endure not only when he punishes, but not even when he benefits. For it was not darkness that blinded him, but an excess of light that darkened him. And why, he says, did this not happen from the beginning? Do not seek this, nor busy yourself with it, but yield to the incomprehensibility of God's providence the fitness of the time. For he himself also does this, saying: But when it pleased the one who set me apart from my mother's womb and called me through his grace to reveal his Son in me. Therefore do you also busy yourself with nothing more when Paul says this. For then, then it was beneficial, when the stumbling blocks had been removed from the midst. Henceforth let us learn from this, that no one at all, neither any of those before him, nor he himself, found him on his own, but Christ revealed himself. Therefore he also said:

You did not choose me, but I chose you. For on what account, seeing the dead raised by his name, did he not believe? For seeing the lame walking, and demons fleeing, and paralytics made firm, he gained nothing from it; for neither was he ignorant of these things, being one who so busily scrutinized the apostles. And when Stephen was being stoned, being present and seeing his face as the face of an angel, he gained nothing from this. How then did he gain nothing from this? Because he had not yet been called. But you, hearing these things, do not suppose the calling to be compulsory; for God does not compel, but leaves people masters of their own choices even after the calling. For he also revealed himself to the Jews, and when it was necessary, but they did not wish to receive him because of the glory that comes from men. But if one of the unbelievers should say, "How is it clear that he called Paul from heaven, and that he was persuaded? For why did he not call me too?" we will say to him: Do you believe this? Tell me, O man, do you believe it at all? Therefore, if you believe, this is sufficient for you as a sign. For if you do not believe that he called from heaven, how do you say, "Why did he not call me too?" But if you believe that he called, this is sufficient for you as a sign. Believe, then; for he calls you too from heaven, if you have a grateful soul; but if you are ungrateful and perverse, not even a voice brought to you from above will suffice for salvation. For how often did the Jews hear a voice carried from heaven, and they did not believe? How many signs did they see, both in the New and in the Old, and they did not become better? But in the Old, these, after countless wonders, made a golden calf.

But Rahab the harlot of Jericho, having seen none of these things, displayed marvelous faith concerning the spies. And in the land of promise, while the signs were being done, these men remained more insensate than stones; but the Ninevites, having seen Jonah only, believed and repented, and repelled the God-sent wrath. And in the New Covenant, at the very presence of Christ, the thief, seeing him crucified, worshipped; but these men, having seen him raise the dead, both bound him and crucified him. And what of our own times? Did not fire leaping from the temple, from the foundations in Jerusalem, attack those who were building, and thus stop them from their lawless attempt at that time? But nevertheless they did not change, nor did they lay aside their hardness. And how many other wonders happened after that one at that time, and they gained nothing from them? For example, the thunderbolt that was hurled down upon the roof of the temple of Apollo; the oracle of this very demon, which compelled the then reigning emperor to move the martyr who lay nearby,

saying that he could not speak until he should see that man's ark nearby; for it lay close at hand. After him, again, the divine man who insolently abused the sacred vessels, having become worm-eaten, breathed his last; and the treasurer of the royal revenues, on account of another transgression committed by him against the Church, was torn asunder in the midst and perished. Again, the springs among us, which surpass the rivers in their flow, suddenly fled and leaped away, having never suffered this before, but only when the king defiled the place with sacrifices and libations. What could one say of the famine that fell upon the cities everywhere throughout the world together with the king, of the death of the king himself in the land of the Persians, of the deception before his death, of the army shut up in the midst of the barbarians as in some seine and nets, of the wondrous and paradoxical departure from there? For when the impious king fell pitiably and another, pious, succeeded him, all the terrors were straightway loosed; and the soldiers caught in the midst of the nets and having no way out from anywhere, God now nodding assent, were released from the barbarians and were returning in all safety. What of these things is not sufficient to draw one to piety? And are the present things not far more wonderful than these? Is not the cross proclaimed, and the world runs to it? Is not a shameful death announced, and all leap upon it? For were not countless multitudes crucified? Were not two robbers nailed up along with Christ himself? Were there not many wise men? Were there not many mighty men?

Whose name ever prevailed like this? And why do I speak of wise men and powerful men? Were there not kings of great renown? Who ever gained mastery over the inhabited world in so short a time? Do not tell me of the various and manifold heresies; for all proclaim the same Christ, even if not all do so soundly—all worship that same one who was crucified in Palestine, under Pontius Pilate. Does this not seem to provide a clearer proof of his power than that voice borne down from heaven? For why did no king ever gain mastery as this man prevailed, and that too when the obstacles were countless? For kings made war, tyrants drew up their battle lines, and whole peoples rose up against us, and yet our cause was not diminished, but rather became even more glorious. From where, then, tell me, came such strength? He was a magician, they say. Then he alone became such a magician. Surely you have heard that among the Persians and the Indians there have been many magicians, and there are still today; but nowhere is there even a name of them. But that deceiver and charlatan from Tyana, they say, also shone forth. Where and when? In a small part of the inhabited world, and for a short time, and he was quickly extinguished and perished, leaving behind no Church, no people, nor anything else of that sort. And why do I speak of magicians and charlatans who were extinguished? From where did all the things of the gods cease—both the Dodonaean and the Clarian—and all these wicked workshops are silent and have been stopped up?

From where, then, did demons shudder not only at this crucified man, but also at the bones of those slain for his sake? And for what reason do they leap back when they hear of a cross? And yet they ought to have laughed at it; for is the cross not glorious and distinguished? On the contrary, it is shameful and reproachful. For it is the death of a condemned man; it is the death that is the worst of evils, accursed among Jews and abhorrent among Greeks. From where, then, did demons fear it? Was it not from the power of the one who was crucified? For if they had feared the thing itself by itself, that above all would be unworthy of gods; and yet many were crucified both before him and after him, and two along with him. What then, if someone should say, "In the name of the robber who was crucified, or of this man, or of that man, will the demon flee?" By no means, but it will even laugh. But if you add "Jesus the Nazarene," they flee as from some fire. What then would you say? From where did he prevail? Because he was a deceiver? But his commandments are not such; and besides, many deceivers have arisen. Because he was a magician? But his doctrines do not testify to this; and often there has been a great swarm of magicians. Because he was wise? But many have often been wise. Who, then, prevailed in this way? No one ever, not even close by a little. Hence it is clear that it was not because he was a magician, nor because he was a deceiver, but because he was the corrector of these things, and a certain divine and invincible power, that he both overcame all things himself and breathed into this tentmaker so great a power as the facts themselves testify.

For a man standing in the marketplace, whose craft was concerned with hides, became so powerful as to lead back the Romans, Persians, Indians, Scythians, Ethiopians, Sauromatians, Parthians, Medes, Saracens, and simply the whole human race to the truth in not even thirty full years. From where, then, tell me, did the marketplace man, standing at his workshop and handling a knife, himself philosophize about such things and persuade others—nations, cities, and lands—not displaying any strength of words, but on the contrary being ignorant with the utmost ignorance? Listen, at any rate, to him saying, and not being ashamed: Even if I am unskilled in speech, yet not in knowledge. He possessed no money. For he himself says this too: To this very hour we hunger and thirst and are beaten. And why do I speak of money, when often he did not have an abundance even of necessary food, nor did he have a garment to put on? And that he was not distinguished by his trade either, his disciple shows, saying that he stayed with Aquila and Priscilla because of their shared craft; for they were tentmakers by trade. He was not distinguished by his ancestors—for how could he be, having such a trade? Not by his homeland, not by his nation. Yet nevertheless, coming into the midst and merely appearing, he threw all the affairs of the adversaries into confusion, confounded everything, and just as fire falling upon stubble and grass, so he burned up the things of the demons and changed everything into whatever he wished.

And this is not the only wonderful thing, that being such a man he had such great power, but also that the majority of his disciples were poor, private individuals, uneducated, living with hunger, obscure and from obscure families. And he himself proclaims these things, and is not ashamed to speak of their poverty, or rather not even to beg on their behalf. For I am going, he says, to Jerusalem, ministering to the saints, and again: On the first day of the week let each of you put something aside, storing it up, so that when I come there may be no collections then. And that the greater part of them consisted of private individuals, writing to the Corinthians he says: Consider your calling, that not many are wise according to the flesh; and that they were from obscure families: Not many, he says, are well-born; and not only not well-born, but even very lowly. For God, he says, chose the weak things of the world, and the things that are not, to bring to nothing the things that are. But was he a private individual and uneducated, yet persuasive in some way to speak? Not even this. And this too he himself shows again, saying: And I came to you, not with excellence of speech or of wisdom, proclaiming to you the testimony. For I determined to know nothing among you except Jesus Christ, and him crucified; and my speech and my preaching were not in persuasive words of wisdom.

But was what was preached sufficient to draw them? But hear what he also says about this: Since both Jews demand signs, and Greeks seek wisdom, but we preach Christ crucified, to Jews a stumbling block, and to Greeks foolishness. But did he enjoy impunity? But he never even breathed freely from dangers. For, he says, I was with you in weakness, and in fear, and in much trembling; and not only he himself, but his disciples also suffered the same things. For remember, he says, the former days, in which, after you were enlightened, you endured a great contest of sufferings: on the one hand, being made a spectacle by reproaches and afflictions, and on the other, having become partakers with those who were so treated. For you also accepted the plundering of your possessions with joy. And again, writing to the Thessalonians, he says: For you suffered the same things from your own countrymen, just as they also did from the Jews, who both killed the Lord and their own prophets, and drove us out, and do not please God, and are contrary to all men. And again, writing to the Corinthians, he said: The sufferings of Christ abound toward you, and just as you are partakers of the sufferings, so also of the consolation. And to the Galatians: You suffered so many things in vain, he says, if indeed even in vain. When, therefore, both the preacher is a private individual and poor and obscure, and what is preached is not attractive, but even has a stumbling block, and those who hear it are poor and weak and nobodies, and dangers are repeated and continuous for both teachers and disciples, and the one proclaimed is crucified, what was it that made them prevail?

Is it not evident that this is some divine and ineffable power? It is clear to everyone, surely. And this can be seen also from the opposite side. For when you see the opposites of these things running together—wealth, noble birth, the greatness of one's homeland, the force of oratory, immunity from danger, and abundant service—and the innovations immediately extinguished, while these men prevail from the opposite condition, tell me, what is the cause? For the same thing happened as if, when a king with armies and weapons and battle array was unable to overcome the barbarians, some poor naked man, alone, handling not even a spear, nor having a cloak, should enter and accomplish what others with weapons and equipment could not. Do not, then, be foolish, but bring each vote to account, and worship the power of the crucified one. For neither, if you see someone building cities, and driving trenches around them, and bringing engines against walls, and forging weapons, and levying soldiers, and having boundless money, yet unable to capture one city, while another attacks with a naked body and using only his hands, and overruns not one or a second or twenty cities, but countless cities throughout the inhabited world, and takes them with their men, would you say this is human power. So it is clear that it is so even now. For this reason God allowed both robbers to be crucified, and before him certain deceivers to appear, so that even from comparison the superiority of the truth might be shown to those who are utterly senseless, and that you might learn that this man is not one of those, but great and boundless is the distance between this man and those.

For nothing was able to overshadow his glory—neither sharing in the same sufferings nor running together in the same times. For if the demons fear the cross, and not the power of the one who was crucified, the pair of robbers shuts the mouth of those who say these things. And if the difficulty of the times accomplished everything, Theudas and Judas make their defense, who attempted the same things as we did, along with many other signs, and were destroyed. For, as I said, God permitted these things for this reason, that from the abundance he might demonstrate what is his. For this reason he also allowed false prophets to appear in the times of the prophets, and false apostles in the times of the apostles, so that you might learn that nothing is able to overshadow what is his. Shall I tell you from another angle also the wondrous and paradoxical power of the proclamation, and show you that it is raised up and grows even through those who fight against it? At one time certain people who were fighting against this Paul were themselves proclaiming this doctrine in Rome. For wishing to provoke Nero, who was fighting against Paul, they undertake to proclaim it themselves, so that the word, being more inflamed and with more disciples being made, the fury of the tyrant might become hotter and the beast be enraged. And Paul himself, writing to the Philippians, said this: I want you to know, brothers, that the things concerning me have come rather to the progress of the gospel, so that the greater number of the brothers, having been confident in my chains, dare more abundantly to speak the word without fear. Some indeed proclaim Christ even through envy and strife, but some also through good will.

Some were acting out of selfish ambition, not sincerely, thinking to add affliction to my chains; but others out of love, knowing that I am appointed for the defense of the gospel. What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed. Do you see how many were preaching out of selfish ambition? Yet even through those who opposed him he prevailed. Along with these things, there were also other obstacles pressing against him. For the old laws not only did not help, but even opposed and fought against him, as did the malice and ignorance of those who slandered him; for they say, "They have Christ as their king." For they did not know his kingdom above, that dread and boundless kingdom, but as though they were introducing a tyranny over the inhabited world, so they slandered it. And both collectively all and individually each fought against them: collectively, as though the commonwealth were being abolished and the laws overturned; individually, as though each household were being torn apart and destroyed. For at that time a father fought against his child, and a son disowned his father, and wives their husbands, and husbands their wives, and daughters their mothers, and relatives their relatives, and friends their friends, and this war was manifold and of every kind, creeping into households, tearing relatives apart, throwing councils into confusion, disturbing courts of justice—since the ancestral customs were being abolished, and festivals and the worship of demons were being overturned, things which were more earnestly cared for by the ancient lawgivers than all else. And along with these things, the suspicion of tyranny caused them to be driven from every side.

And no one could say that these things happened among the Greeks but were quiet among the Jews; rather, those too attacked far more harshly, for they also accused him of overthrowing the constitution. For he does not cease, they say, speaking blasphemous words against this holy place and the law. But nevertheless, with the fire being kindled from every side—from homes, from cities, from fields, from the wilderness, from Greeks, from Jews, from rulers, from the ruled, from relatives, from land, from sea, from kings—and with all inciting one another and attacking more savagely than any wild beast, this blessed man, leaping into so many furnaces and standing in the midst of wolves and being struck from every side, was not only not overwhelmed, but even brought them all over to the truth. Let me speak also of other, most savage wars besides these: that of the false apostles, the thing that grieved him most of all, and that of his own people who were weak; for many who believed were being corrupted. But even for these things he was sufficient. From where, and from what kind of strength? Our weapons, he says, are not fleshly, but powerful in God for the destruction of strongholds, destroying reasonings and every lofty thing raised up against the knowledge of God. For this reason everything was being changed and suddenly reformed.

And just as, when a pyre is kindled, the thorns, consumed little by little, yield and give way to the flame, and make the fields clean; so too when Paul's tongue spoke, and advanced upon all things more fiercely than fire, all things yielded and gave way—the worship of demons, festivals, and public assemblies, ancestral customs, and corruptions of the laws, the anger of the people, the threats of tyrants, the plots of kinsmen, and the villainies of false apostles. Or rather, just as when the sun's ray rises, darkness is driven out, and wild beasts sink down and lurk thereafter, and robbers flee, and murderers take refuge around the caves, and pirates withdraw, and tomb-robbers retreat, and adulterers and thieves and housebreakers, as being about to be convicted by the ray, depart somewhere far off and hide themselves, and all things become transparent and bright—both land and sea, since the ray from above illumines all things: the deeps, the mountains, the countries, the cities—so too at that time, when the proclamation appeared and Paul scattered it everywhere, error was driven out, and truth returned; and the savors and smoke, and cymbals and drums, and drunkenness and revels, and fornications and adulteries, and the other things which it is not even good to mention, the rites performed in the shrines of idols, ceased and were consumed, melting like wax under fire, devoured like chaff under flame; and the bright flame of the truth rose up, radiant and high, toward heaven itself, lifted up by those very ones who hindered it, and increased through those who obstructed it.

And no danger checked its course and its irresistible rush—not the tyranny of most ancient custom, not the strength of ancestral habits and laws, not the difficulty of accepting the teaching of the laws, nor anything else of the things said. And so that you may learn how great this is, threaten the Greeks—I do not mean dangers and deaths and famine, but a small loss of money—and you will see them changing immediately. But our affairs are not such; rather, when all were being cut down and slaughtered, and warred against everywhere, and by various modes of war, these things became more flourishing. And why do I speak of the Greeks who are present now, the cheap and easily despised? Let us bring into the middle those who were admirable then, those renowned for philosophy—Plato, Diagoras, the Clazomenian, and many others of that sort—and you will see the strength of the proclamation then. For after the hemlock of Socrates, some departed to Megara, fearing they might suffer the same things; others were cast out both from their fatherland and from freedom, and they prevailed over no more than one woman, and no one else; and the Cittean, abandoning the constitution in his writings, thus brought it to an end. And yet nothing was hindering then—no danger, no private station—but they were also formidable in speaking, and they had abundance of money, and they happened to be from a fatherland celebrated among all; but they prevailed in nothing. For such is error: even when no one troubles it, it collapses; such is truth: even when many war against it, it is roused.

And the truth of the facts themselves cries out, and there is no need of words or speeches, since the inhabited world sends forth its voice from every side—the cities, the fields, the land, the sea, the inhabited world, the uninhabited, those in the mountain heights. For he did not leave even the desert without a share of his beneficence, but filled it especially with the good things he came bringing to us from heaven, through the tongue of Paul, through the grace implanted in him. For since he offered zeal worthy of the gift, the grace also shone forth abundantly, and most of the things that were said were accomplished through his tongue. Since, then, God so honored our race as to deem one man worthy to become the cause of such great achievements, let us be zealous, let us imitate, let us strive to become like him ourselves, and let us not think this to be impossible. For what I have often said, I will not cease saying: that even the body in him was the same as ours, and the same foods, and the same soul; but the choice was great, and the zeal

Splendid; and this is what made that man what he was. Let no one, then, despair; let no one give up. For if you present your mind, nothing stands in the way of receiving the same grace. For God is not a respecter of persons; he himself formed that man, and he himself brought you forth; and just as he is that man's Master, so is he yours; just as he proclaimed that man, so he wishes to crown you also. Let us therefore pledge ourselves and purify ourselves, so that we too, having received grace abundantly, may attain the same good things, by the grace and love for humanity of our Lord Jesus Christ, to whom be the glory and the dominion unto the ages of ages. Amen. 5. Of the same author, an encomium on the holy apostle Paul, discourse 5. Where now are those who blame death, and say that this passible and corruptible body is an obstacle to virtue for them? Let them hear of Paul's achievements, and let them cease from this wicked slander. For how did death harm our race? How did corruption hinder virtue? Consider Paul, and you will see that being mortal benefited us most greatly. For if this man had not been mortal, he could not have said—or rather, he could not have demonstrated by his deeds what he said—that "I die daily, by your boasting, which I have in Christ Jesus." For everywhere we need a soul and eagerness, and nothing that hinders is ranked among the first things. Was this man not mortal? Was he not a common man? Was he not poor and making his living from daily labor? Did he not have a body subject to all natural necessities? What, then, prevented him from becoming such as he became? Nothing.

Let no one, then, be disheartened because he is poor; let no one be vexed because he is a common man; let no one grieve because he is of low estate, but only those who have a softened soul and a mind enfeebled. For this alone becomes a hindrance to virtue: the wickedness of the soul and the weakness of the will; without this, all other things are nothing. And this is clear from this blessed man who has now gathered us together. For just as none of these things harmed him, so none of the opposite things benefited those outside: not cleverness of speech, not abundance of wealth, not splendor of birth, not greatness of reputation, not being in power. Why do I speak of men? Rather, how long shall I keep my discourse upon the earth, when I may speak of the powers above, the principalities, and the authorities, and the world-rulers of the darkness of this age? For what did it profit them to have obtained such a nature? Do not all the powers come to judgment through Paul, and through those like him? For do you not know, he says, that we shall judge angels, much more the things of this life? Let us not, then, grieve for any other reason, but for wickedness alone; nor let us rejoice and be glad for any other reason, but for virtue alone. If we zealously pursue this, nothing stands in the way of becoming like Paul.

For he became such not only from grace but also from his own zeal; and for this reason from grace, since also from zeal. For both were present in excess: the things of God breathed upon him, and the things of his own free choice were present. Do you wish to learn the things of God? Demons feared his garments. But I do not marvel at this, just as I do not marvel that diseases fled from the shadow of Peter; but I marvel that he showed this wonderful thing before grace, and from its very starting line and beginnings, doing so; not yet having this power, nor having received ordination, he was so inflamed with zeal toward Christ as to stir up the whole people of the Jews against himself; who, when he saw him in such great dangers, so that the city was besieged, was let down through a window through the wall, and having been let down, not even so did he fall into hesitation, nor into cowardice and fear, but received greater zeal from this, yielding to dangers for the sake of economy, yet yielding to no one in teaching, but snatching up the cross again he followed; although he still had at his feet the example concerning Stephen, and saw the Jews breathing murder against him especially of all, and desiring to taste of his very flesh. So neither did he recklessly fall into dangers, nor by fleeing did he become softer again. He greatly loved the present life because of the gain from it, and he greatly despised it because of the philosophy that came to him from the contempt, or because of his eagerness to depart to Jesus.

For what I always say about him, and I will never cease saying: no one else, having fallen into such contrary circumstances, practiced both with such precision. No one so desired the present life, not even among those exceedingly fond of life; no one so disregarded it, not even among those who put themselves to death with excess. So pure was he from every desire, and he clung to none of the things present, but everywhere he mingled his own desire with the will of God; and now he says that it is even more necessary than converse and fellowship with Christ, and now he finds it so burdensome and oppressive that he groans and hastens toward his dissolution. For he desires only those things which, according to God, bring him gain, even if these happened to be contrary to the former things. For he was indeed manifold and of every kind—not pretending, God forbid—but becoming all things that the need of preaching and the salvation of men required, and in this imitating his own Master.

For he appeared both God and man, when it was necessary for this to appear; and in fire long ago, when the time demanded it; and now in the guise of a soldier and warrior, now in the image of an old man, now in a breeze, now as a traveler, now as a man himself, and he did not even decline to die in this way. And when I say "it was necessary," let no one think that this word implies compulsion, but only his love for humanity. And sometimes he sits on a throne, sometimes on the Cherubim. And all these things he did with a view to the dispensations that lay before him. Therefore he also said through the prophet: "I multiplied visions, and I was likened in the hands of the prophets." Thus Paul also, imitating his own Master, would not have been condemned: now becoming as a Jew, now as one without the law; and now he kept the law, now he disregarded the law; and sometimes he clung to the present life, sometimes he despised it; and now he asked for money, now he even refused what was given; and he sacrificed and shaved his head, and again he anathematized those who did so; and now he circumcised, now he cast out circumcision. And the things done were contrary, but the purpose and the mind from which these things were done was thoroughly consistent and joined to itself. For he sought one thing: the salvation of those who heard and saw these things. For this reason he now exalts the law, now he abolishes it. For not only in what he did, but also in what he said, he was varied and manifold, not changing his purpose, nor becoming one thing from another, but remaining what he was, and handling each of the things said according to the present need.

Do not, then, condemn him for these things, but for these very things most of all proclaim and crown him. For when you see the physician now cauterizing, now nourishing, and now using the knife, now medicine, and sometimes withholding food and drink, and sometimes permitting the patient to fill himself with them to satiety, and sometimes wrapping him round about, and sometimes bidding that very man, heated through, drink a whole cup of cold water—you will not condemn the change, nor the continual shifting; but then most of all you will praise the art, when you see it applying with confidence the very things that seem to us contrary and harmful, and guaranteeing safety. For this is the mark of a skilled man. And if we approve a physician who does these contrary things, much more must we proclaim the soul of Paul, who applied himself thus to the sick. For those who are sick in soul need no less contrivance and handling than those who are sick in body; and if you approach them in a straight line, all their salvation will be gone.

And what is wonderful if men do these things, when God, who is able to do all things, uses this law of healing, and does not always speak to us in a straight course? For since he wishes us to be good willingly, and not by necessity and force, he needed method as well—not because of any inability on his part (far be it!), but because of our weakness. For it is permitted to him merely to nod, or rather merely to will, and to do all things whatsoever he wishes; but we, once we have become masters of ourselves, do not endure to obey him in all things. If, then, he drags the unwilling, he will take away what he gave—I mean the freedom of authority. So that this may not happen, he needed many methods. And these things have been said by us not without reason, but because of the varied and wise character of the blessed Paul; so that when you see him fleeing dangers, marvel just as when you see him advancing to meet them; for just as the latter is a mark of courage, so the former is a mark of wisdom. When you see him uttering great things, marvel just as when you see him being modest; for just as the latter is a mark of humility, so the former is a mark of greatness of soul. When you see him boasting, marvel just as when you see him repelling praise; for the latter too is a mark of a spirit free from vanity, and the former of one affectionate and humane; for it was for the salvation of the many that he did these things, administering it for their good.

Therefore he also said: "Whether we were beside ourselves, it was for God; whether we are sober-minded, it is for you." For neither did any other have so many compulsions toward madness, nor was any other so free from boastfulness. Consider it. Knowledge puffs up; and we would all say this with him; and such knowledge was in him as was in no one of all the men who have ever lived; but nevertheless it did not lift him up, but even in this very thing he is moderate. Therefore he also says: "We know in part, and we prophesy in part"; and again: "I, brothers, do not yet consider that I have attained"; and: "If anyone thinks he knows something, he has not yet known anything." Again, fasting puffs up; and the Pharisee makes this clear, saying: "I fast twice a week." But this man, not only not fasting but even starving, called himself an abortion. Why do I speak of fasting and knowledge, when so many and so continuous conversations with God had come to him as came to no one of the prophets or apostles, and all the more was he humbled because of these things? For do not tell me of those that are recorded; for he concealed the greater part, and neither did he tell all, lest he put great glory upon himself, nor did he keep silent about all, lest he open the mouths of the false apostles. For he did nothing simply, but all things with a just and reasonable cause; and with such wisdom did he pursue contrary things, as to obtain the same praises everywhere. And what I mean is this: it is a great good to say nothing great about oneself; but he did this so opportunely that he was praised more for speaking than for keeping silent. And if not

He did this, but he would have been accused rather by those who praise inopportunely; for if he had not boasted, he would have lost and betrayed everything, and would have advanced the affairs of his enemies. Thus he knows how to use the occasion everywhere, and with right judgment to do even the forbidden things, and so usefully that from these he wins no less approval than from what was commanded. For Paul, boasting then, was more approved than another hiding his own achievements; for no one did so many good things by hiding his own as that man did by declaring his own. And what is again more wonderful: that he not only declared them, but also stood within the limit of need. For he did not, because the occasion gave him great license, again use the matter immoderately, but he knew how far it was necessary to proceed. And not even this sufficed him, but so that he might not corrupt others, nor simply prepare them to praise themselves, he also calls himself foolish; for he himself, when need called, did this. But since it was likely that others, looking to him, would use the example simply and rashly—which also happens with physicians; for often, a drug that this man applied with good timing, another applying inopportunely harmed and obscured the power of the drug.

So then, that this may not happen here either, see how great a precaution he uses when about to boast, not once, nor twice, but repeatedly shrinking back. For, he says, I would that you bore with me a little in my folly; and again: What I speak, I speak not after the Lord, but as in folly. In whatever anyone dares to speak in folly, I also dare. And having said so many things, he was not even satisfied with these, but again, about to step into the praises, he hides himself, saying: I know a man; and again: Of such a one will I glory, but of myself I will not glory; and after all these things: I have become foolish, he says, you compelled me. Who then is so foolish and utterly senseless, as, seeing that holy man, with such great necessity pressing upon him, hesitating and shrinking back from saying something great about himself, and like a horse rushing down a precipice and continually rearing back—although he was about to arrange so many things—not to flee from the matter out of great abundance, when the mere occasion compels the use of the matter? Do you wish me to show you another such instance of his? For this is the wonderful thing: that he was not satisfied with his own conscience, but also taught us how one ought to pursue each of these things, not only constructing a defense for himself from the necessity of the times, but also instructing others, so that when the occasion falls, one should not flee such a thing, nor again pursue it inopportunely. For through these things which he said, he was almost saying this: it is a great evil to say something great and wonderful about oneself; and this is the height of folly, beloved, when no necessity is pressing, and a compelling necessity at that, to adorn oneself with praises.

This is not to speak according to the Lord, but such a thing is rather a proof of madness, and it empties out our whole reward after many labors and toils. For all these things, and more than these, through which he shrank back, he said to all, even when necessity pressed. But greater than this is that not even when necessity pressed did he pour everything out into the open, but he concealed the more numerous and the greater things. For, he says, I will come to visions and revelations of the Lord; but I spare, lest anyone reckon against me beyond what he sees or hears anything from me. He said these things to train everyone, that even when there is no necessity, they should not bring forward and set out into the open all that we know of ourselves, but only what is useful to the hearers. Since even Samuel—for it is not unreasonable to remember that saint too, for his praises also are for our benefit—once boasted, and declared his own achievements; but what sort? Those which were profitable to the hearers. For he did not stretch out a long discourse about chastity, nor about humility, nor about not bearing grudges, but about what? About that which the one then reigning most needed to learn—about justice, and about having his hands clean of gifts. And David again, when boasting, boasts of those things which are able to correct the hearer. For neither did he mention another virtue, but brought the bear and the lion into the open, and nothing else. For to carry the discourse further is the mark of a vainglorious and boastful man; but to say those things which were going to be necessary for the present need is the mark of a humane man who looks to the advantage of the many.

This is what Paul also did. For he was being slandered as not being a proven apostle, nor having any strength. It was necessary, then, that through those things he fall into these, which most of all demonstrated his dignity. Do you see through how many things he trained the hearer not to boast thoughtlessly? First, by showing that he did this out of necessity; second, by calling himself a fool and using many excuses; third, by not saying everything, but concealing the greater things, and this when there was necessity; fourth, by taking on another persona and saying, "I know a man"; fifth, by not bringing all his other virtue into the open, but only that part of which the present occasion most needed. And he was such not only in boasting, but also in reviling. And yet this too was forbidden—to revile a brother—but even so he used this as well fittingly, so as to be approved more than those who praise. For this reason, calling the Galatians foolish both once and twice, and the Cretans idle bellies and evil beasts, he is proclaimed on this account as well. For he gave us a boundary and a rule, so as not to use flattery when matters according to God are neglected, but to handle speech more sharply. And the measures of all things are laid down by him; for this very reason, doing and saying all things, he was approved—both reviling and praising, both turning away and courting, both exalting himself and being modest, both boasting and calling himself wretched. And why do you marvel if insult and abuse are approved, when even murder and deceit and guile were approved, both in the Old and in the New?

Having examined all these things carefully, let us marvel at Paul and glorify God, and let us ourselves treat him in this way, so that we too may obtain the eternal goods, by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the power now and always and unto the ages of ages. Amen. 6. An encomium by the same author on the holy apostle Paul, discourse 46. Do you wish today, beloved, that setting aside the great and wonderful things of Paul which seem to some to have some ground for reproach, we bring these into the middle? For we shall see that these too make him no less brilliant and great than those. What then is it that has ground for reproach? He was once seen, it says, fearing blows; and indeed he was seen when they stretched him out for the straps; and not only then, but also again at another time at the purple-seller's, when he also caused trouble for those who wished to bring him out. For he was doing this for no other purpose than for his own safety and so as not quickly to fall into the same things again. What then should we say? That nothing shows him so great and wonderful as these very things that have been said—for example, that having such a soul, not bold nor reckless, and a body so yielding to blows and trembling at whips, he despised all things no less than the incorporeal powers

of the things that seem fearful, whenever the occasion demanded it. When, then, you see him stretched out and afraid, remember those words through which he transcended the heavens and vied with the angels, saying: Who shall separate us from the love of God? Tribulation, or distress, or persecution, or famine, or danger, or sword? Remember those words through which he says that these things are nothing, saying: For our light affliction, which is but for a moment, works for us a far more exceeding and eternal weight of glory, while we look not at the things which are seen, but at the things which are not seen. Add to these the daily afflictions, the deaths that come each day; and having considered these things, marvel at Paul, and no longer despair of yourself. For this very weakness, which seems to belong to nature, is itself the greatest proof of his virtue—that, though not freed from the necessity common to the many, he was such a man. For since the excess of dangers would have given many this supposition, and perhaps caused them to suspect that, having become superior to human things, he was such a man—for this reason he was permitted to suffer, so that you might learn that, being one of the many by nature, in zeal he was not only above the many, but was even one of the angels. For with such a soul and such a body he endured countless deaths, and despised things present and things to come. Therefore he also uttered those great words, which are incredible to many: For I could wish that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh.

For it is possible, if we only will it, to conquer every struggle of nature by the power of our zeal; and there is nothing among the things commanded by Christ that is impossible for men. For if we contribute as much zeal as we have, God also brings in a great weight on our side, and thus we shall become unconquerable by all the terrors that come upon us. For to fear blows is not worthy of condemnation, but to endure something unworthy of piety because of the fear of blows—so that the one who fears blows, being unconquerable in the contests, is shown to be more wonderful than the one who does not fear. For in this way the purpose shines forth more brightly; for to fear blows is of nature, but to endure nothing improper because of the fear of blows is of purpose correcting the defect of nature and prevailing over that weakness; since neither is grieving a charge, but saying or doing something not pleasing to God because of grief. For if I were saying that Paul was not a man, you would rightly bring forward the defects of nature, as intending thereby to refute my account; but if I say and affirm that he was indeed a man, and no better than us in nature, but became better in purpose, you bring these things forward against me in vain—or rather not in vain, but on Paul's behalf. For from this you show how great he was, in that in such a nature he prevailed in things beyond nature. And you do not only exalt him, but you also stitch shut the mouths of the fallen, not allowing them to flee to the superiority of nature, but pushing them toward diligence of purpose.

But did he also fear death at some point, he says? For this too is a matter of nature. Yet nevertheless this same man who feared death again said: "For we ourselves, who are in this tabernacle, groan, being burdened." And again: "We ourselves groan within ourselves." Do you see how he brought in the power that comes from free choice as a counterbalance to natural weakness? Since indeed many martyrs, often about to be led away to death, grew pale and were filled with fear and agony; but for this very reason they are especially admirable, because even though they feared death, they did not flee death for the sake of Jesus. So too Paul, though he feared death, does not even decline Gehenna for the sake of the Jesus he longed for, and though he trembled at the end of life, he seeks to depart. And not only was he like this, but also their leader, though he had often said that he was ready to give up his soul, greatly feared death. Listen, then, to what Christ says to him when conversing about this: "But when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish"—describing the weakness of nature, not of free choice. For nature displays its own traits even against our will, and it is not possible to overcome those weaknesses, not even for one who greatly wishes and strives to do so; therefore we are not harmed at all by this, but are rather admired. For what accusation is it to fear death? And what is it not a commendation, that one who fears death endures nothing illiberal because of that fear? For it is not having a nature that possesses weakness that is an accusation, but being enslaved to those weaknesses.

As the one who corrects the assault that comes from it by the courage of his will is great and wonderful. For in this way he shows how great is the strength of the will, and he silences those who say, "Why were we not made good by nature?" For what difference does it make whether this comes by nature or by will? And by how much is this better than that? By as much as it also has crowns and a brilliant proclamation. But is the strength of nature secure? Yet if you wish to have a noble will, this becomes firmer than that. Or do you not see the bodies of the martyrs being cut by swords, and nature yielding to the iron, but the will not giving way to it, nor being convicted? Did you not see in the case of Abraham, tell me, will prevailing over nature, when he was commanded to slaughter his son, and this appearing more powerful than that? Did you not see the same thing happening in the case of the three children? Do you not hear even the outside proverb saying that will becomes a second nature from habit? But I would say that it is also first, just as the things said before have demonstrated. Do you see that it is possible both to have firmness from nature, if the will is noble and awakened, and for the one who has chosen and wished to be good to reap greater praise than the one who was compelled?

This is especially admirable, when he says: "I buffet my body and bring it into subjection." Then most of all do I praise him, seeing that he does not achieve virtue without toil, so that his ease might not become a ground of negligence for those who come after. And when he says again: "I have been crucified to the world," I crown his free choice. For it is possible, yes possible, for the strength of nature to be imitated by the exactness of free choice; and even if we bring into the midst this very statue of virtue, we shall find that the good things belonging to him by free choice he strove to carry out to the firmness of nature. For he felt pain when beaten, yet he despised the incorporeal powers that feel no pain no less than they, as one may hear from his words, which do not even allow him to be thought of our nature. For when he says: "The world has been crucified to me, and I to the world," and again: "I live, yet no longer I, but Christ lives in me," what else is this to say than that he had even departed from the body itself? And what when he says: "There was given to me a thorn in the flesh, an angel of Satan"? This is nothing other than to show that the pain stood fast even to the body; not because it did not pass within, but because by the abundance of his free choice he drove it back and thrust it away. And what when he says many other things more wonderful than these, and rejoices when scourged, and boasts in his chains? What else could one say than this very thing I have stated, that to say "I buffet my body and bring it into subjection," and "I fear lest, having preached to others, I myself should become a castaway," is [to declare] the weakness of nature

He shows, through these things which I have said, the nobility of his purpose. For this is why both are set down, so that you might neither, because of those great things, think him to be of another nature and despair, nor, because of these small things, condemn the holy soul, but even from this, casting out despair again, lead yourself to good hopes. For this reason he sets down again also the matter of the grace of God with excess—or rather not with excess, but with gratitude—so that you might think nothing of it to be his own. And he speaks also of his own eagerness, so that you might not, throwing everything upon God, live sleeping and snoring. And you will find all measures and rules lying in him with precision. But he also cursed the coppersmith Alexander once, it says. And what of this? For the word was not of anger, but of grief for the sake of the truth; for he was not in pain for his own sake, but because he opposed the preaching. For he opposes exceedingly, it says, not me, but our words; so that the curse not only displayed his longing for the truth, but also consoled the disciples. For since it was likely that all were being scandalized, while those who were abusing the word suffered nothing, for this reason he says these things. But he also prayed against certain others at one time, saying: "If indeed it is just before God to repay with affliction those who afflict us"—not desiring that they be punished, God forbid, but hastening to console those who were being abused; therefore he also adds: "to those who are afflicted, rest." Since when he himself suffers anything unpleasant, hear how he philosophizes and repays his opponents, saying:

Being reviled, we bless; being persecuted, we endure; being defamed, we entreat. But if you claim that the things said or done on behalf of others are the product of anger, then it is time for you to say that it was out of anger that he blinded and insulted Elymas, and that it was out of anger that Peter put Ananias and Sapphira to death. But no one is so foolish and senseless as to say this. And we find him saying and doing many other things besides that seem to be burdensome, and these are especially the things that demonstrate his gentleness. For when he hands over to Satan the man in Corinth who had committed fornication, he does this out of great love and affectionate disposition; and he shows this also from the second letter. And when he threatens the Jews and says, "The wrath has come upon them to the end," he does not do this filled with rage—at any rate, you hear him continually praying on their behalf—but wishing to frighten them and make them more self-controlled. But, he says, he insulted the high priest, saying, "God is about to strike you, you whitewashed wall." And I know that some, defending this, say that what was said was a prophecy. And I do not accuse those who say this; for this did indeed happen, and so he ended his life. But if someone, being a sharper enemy, should contradict and, doing something more meddlesome, should object in reply, saying, "And if it was a prophecy, for what reason did he defend himself, saying, 'I did not know that he is the high priest'?"—we would say this: that he was instructing and admonishing the others to be gentle toward rulers, just as Christ also did. For having said countless things, both expressible and inexpressible, about the scribes and Pharisees, he says:

The scribes and the Pharisees sat on Moses' seat; therefore, whatever they tell you to do, do it. So indeed here too Paul both preserved the dignity and foretold what was going to be. And if he also cut off John, this too was worthy of his forethought for the preaching. For the one who has been entrusted with this ministry must not be slack nor relaxed, but courageous and vigorous, and must not touch this noble enterprise unless he intends to give his own life ten thousand times over to death and dangers, just as Christ himself says: If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me. For the one who is not so disposed betrays many others as well, and benefits more by keeping quiet and being by himself than by coming forward into the midst and receiving a burden greater than his own strength; for he destroys both himself and those entrusted to him. For how is it not absurd, if someone who does not know the art of steering, nor the battle against the waves, does not sit at the helm even when ten thousand circumstances compel him to choose it, while the one who goes to the preaching advances to this simply and as it happens, and without careful consideration accepts a matter that is the cause of ten thousand deaths? For neither a steersman, nor the one who boxes against wild beasts, nor the one who has chosen to fight in single combat, nor anyone else, needs to have his soul so drawn up against deaths and slaughters as the one who undertakes the preaching. For the dangers are greater, and the adversaries more savage, and being slaughtered in this way is not over ordinary matters.

For heaven lies as the prize, and Gehenna is the penalty for sinners, and the loss and salvation of the soul. And it is not only the one who undertakes the preaching who must be drawn up in this way, but simply the faithful man as well; for he calls all to take up the cross and follow; and if all, much more the teachers and shepherds, of whom John was also at that time, the one also called Mark. Therefore he was also justly cut off, because having stationed himself in the front of the battle-line, he stood there most cowardly; therefore Paul also removed him, so that his sluggishness might not cut off the course of those very tones. But if Luke says that a sharp contention arose between them, do not consider this a charge. For it is not the being provoked that is grievous, but the being provoked unreasonably and for no just cause. For unjust anger, he says, shall not be acquitted; not anger simply, but the unjust. And Christ again: The one who is angry with his brother without cause; not the one who is angry simply. And the prophet also says: Be angry, and do not sin. For if one must not use the passion, not even when a good occasion calls, then it lies in us vainly and to no purpose; but not vainly. Therefore the Creator also planted this for the correction of sinners, so that he might arouse the sluggish and relaxed part of the soul, so that he might awaken the sleeping and dissolved, having implanted the vigor of anger in our mind like a sharp edge on iron, so that we might use it as needed. For this reason Paul also often used it, and when angry he was more desirable than those who converse with gentleness, doing all things with the fitting occasion for the sake of the preaching.

For mildness is not simply a good thing, but when the occasion demands it; so that if this is not present, that very quality is sluggishness, and anger becomes recklessness. But I have said all these things not as defending Paul; for he has no need of our tongue; for his praise is not from men, but from God; but so that we may instruct the hearers to use all things as they ought, just as I also said before. For thus we shall be able to gain from every side, and with much abundance to sail into the calm harbor, and to obtain the undefiled crowns, of which may it come to pass that we all be deemed worthy, by the grace and love for mankind of our Lord Jesus Christ, to whom be the glory and the dominion now and always and unto the ages of ages. Amen. 7. Of the same author, an encomium on the holy apostle Paul, discourse 7. When those who bear the royal standards enter the cities, with a trumpet sounding before them and many soldiers going ahead, all the people are accustomed to run together, so as both to hear the sound and to see the standard raised on high

being carried, and of the one who bears it with courage. Since Paul too enters today—not into a city, but into the inhabited world—let us all run together to meet him. For he too bears a sign, not of the king below, but the cross of Christ above, and those who go before him are not men but angels, both for the honor of the one borne and for the safety of the one bearing. For if to those who manage their own life and do nothing of public affairs, angels have been given as guardians by the Master of all things, as Jacob also says, "The angel who delivers me from my youth"—how much more in the case of those entrusted with the inhabited world and bearing so great a weight of gifts are the powers above present. Those, then, who have been deemed worthy of this honor by outsiders are clothed in garments and a golden ornament around the neck, and are radiant on every side; but this man, wearing a chain instead of gold, bears the cross; this man is driven out, this man is scourged and famished.

But do not be sullen, beloved. For this world is much better and more splendid than that one, and dear to God; therefore even while bearing it he did not grow weary. For this is the wonderful thing, that with bonds and scourges he was more splendid than those who wear the purple robe and the diadem. For that he was more splendid, and that what has been said is no boast, his garments made clear. For if you put countless diadems and as many purple robes upon a sick man, you will not be able to cut off even a little of the flame; but his handkerchiefs, conversing with the bodies of the sick, make every disease flee, and rightly so. For if robbers, seeing this sign, do not dare to attack, but flee without turning back, much more do diseases and demons, seeing that sign, flee. And he bore it, not so that he alone might carry it, but so that he might make all people such as this and teach them to bear it; therefore he also said: Be imitators of me, as you have us for a pattern; and again: What you heard and saw in me, practice these things; and again: To us it was granted, not only to believe in him, but also to suffer for him. For the dignities of the present life appear greater then, when they fall to one man only; but in the case of spiritual things it is the opposite: then especially does the honor shine, when it has many sharers of the pre-eminence, and when the participant is not one, but has many who enjoy the same things. You see, then, that all are sign-bearers, and each bears his own name before nations and kings, and indeed before Gehenna, and before punishment. But he did not say so; for those men could not bear it.

Do you see of how great a virtue our nature is capable? How nothing is more honorable than man, even though he remains mortal? For what greater thing than this can you tell me? What equal to it? Of how many angels and archangels is the one who spoke this word not worthy? For he who, in a mortal and perishable body, gave up all things for Christ—things of which he was master, or rather things of which he was not—for he gave up both things present and things to come, and height and depth and another creation—this man, if he had been in a bodiless nature, what would he not have said? What would he not have done? For this is also why I marvel at the angels, that they were deemed worthy of such honor—not because they happened to be bodiless; since even the devil is bodiless and invisible, yet nevertheless he is more wretched than all, because he stumbled against God who made him. Hence we also say that men are wretched, not when we see them clothed in flesh, but when they do not use it as they ought; since even Paul was clothed in flesh. From where, then, was he such a man? Both from himself and from God, and for this reason from God, because from himself; for God is not a respecter of persons. But if you say, "And how is it possible to imitate those men?" hear what he says: "Be imitators of me, as I also am of Christ." He became an imitator of Christ,

But you do not even imitate your fellow slave? He was jealous for his Master, and will you not even for your fellow slave? And what defense will you have? And how did he imitate him, you ask? Look at this from the beginning and from the very prelude. For since he came up from the divine streams with so much fire that he did not even wait for a teacher—for he did not wait for Peter, nor did he go to James, nor to anyone else, but lifted up by his zeal, he set the city ablaze so that a fierce war was kindled against him; since even while a Jew, he did things beyond his station, binding, leading away, confiscating. So too Moses, when no one had appointed him, stopped the injustice of the barbarians against their own people. For these things are proof of a noble soul and a free mind, which does not endure to bear the evils of others in silence, even if there is no one to appoint it. For that he justly rushed to take up the defense, God showed by appointing him afterward; which he also did in the case of Paul. For that he too did well to take up the word then and the teaching, God also made clear, quickly bringing him to the dignity of teachers. For if they had rushed into these matters for the sake of honor and precedence, they would reasonably have been accused of self-serving. But since they loved dangers and drew death upon themselves in order to save all others, who is so wretched as to accuse such zeal? For that they did these things out of love for the salvation of the perishing, the verdict of God made clear, and the destruction of those who wickedly conceived this love made clear.

Others too once rushed into office and primacy, but all died—some burned, others swallowed by the earth splitting open. For they did not do this for the sake of primacy, but out of love for the first seat. Uzziah too rushed in, but he too became unclean; Simon too rushed in, but he was condemned and in danger of the utmost; Paul too rushed in, but he was crowned—not by priesthood and honor, but by service and toils and dangers. And because he rushed in from great zeal and eagerness, for this reason he is proclaimed and was illustrious from the outset. For just as the ruler who is appointed by vote, if he does not conduct the matter properly, is worthy of even greater punishment, so too if someone is not appointed by vote but handles it fittingly—I do not mean the affairs of the priesthood, but those of providence over the many—he is worthy of everything. For this reason this man, fiercer than fire, did not wait a single day in quiet, but at the same time that he came up from the sacred fount of the waters, he kindled a great flame for himself, and he considered neither dangers, nor the laughter and shame from the Jews, nor being disbelieved by them, nor any other such thing; but having received other eyes, those of love, and another mind, he fell upon them with great momentum, like a winter torrent sweeping away everything of the Jews, and through the Scriptures showing that this is the Christ. And yet he did not yet have many gifts of grace, nor had he yet been deemed worthy of so much Spirit.

But nevertheless he was immediately set on fire, and with a soul that had been put to death he did everything, and as if making a defense for the past time, so he did everything, and he conducted himself by throwing himself into the most laborious part of the warfare, and into that which was full of dangers and fears. And yet, though he was so bold and impetuous and breathing fire, he was again so obedient and compliant to his teachers that he did not oppose them in all that rush of zeal. For when they came to him, boiling and raging as he then was, they said that he must go away to Tarsus and Caesarea, and he did not object; they said that he must be let down through the wall, and he endured it; they advised him to be shaved, and he did not object; they said that he should not enter the theater, and he yielded. Thus he was everywhere a man of one thing—what was advantageous to the faithful, peace, concord—and everywhere he kept himself for the proclamation. So when you hear that he sends his nephew to the chiliarch, wishing to snatch himself from dangers, and when he appeals to Caesar, and when he hastens to Rome, do not think that these words are cowardice. For he who groaned because he was present in this life, how would he not have chosen to be with Christ? And he who despised the heavens and overlooked angels for his sake, how would he have desired the things present? For what reason, then, did he do this? In order that he might devote himself to the proclamation, and depart with many people, all crowned. For he had feared lest he should depart from here poor and destitute of the salvation of the many. Therefore he also said: To remain in the flesh is more necessary for you.

Therefore, seeing the court render a better verdict concerning him, as Agrippa said to Festus: "This man could have been released, if he had not appealed to Caesar"—and though he was bound and led away with countless other prisoners who had committed countless crimes, he was not ashamed to be bound together with them, but even took forethought for all who were sailing with him, although he was confident concerning himself and knew that he was in safety; and he put out to sea, bound, over so great a deep, and rejoiced as though being escorted to the greatest of offices. For indeed no small contest lay before him—the correction of the city of the Romans. But nevertheless he did not neglect even those in the ship, but even set them in order, recounting the vision that had appeared to him, from which they learned that all who were sailing with him were being saved because of him. And this he did, not exalting himself, but making them obedient to himself. For this reason also God permitted the sea to be stirred up, so that both through those who disobeyed him and through those who obeyed him, through all of them the grace of Paul might be shown. For he advised them not to sail, and he was disobeyed, and there came danger concerning the utmost extremities; and not even so was he burdensome, but again, like a father of children, he took forethought, and did everything so that no one might perish. And when he had also set foot in Rome, how does he there converse with gentleness? How with freedom does he stop the mouths of those who disobey? And he does not stop even here, but from there he ran even to Spain. For when in danger he was all the more confident, and from this he became more daring—and not he alone, but his disciples also because of him.

For if they had seen him yielding and becoming more hesitant, perhaps they too would have slackened; but since they saw him becoming more courageous, and being abused, and pressing on all the more, they preached with boldness. And making this clear, he said: "So that the greater number of the brethren, having confidence in my bonds, might dare more abundantly to speak the word without fear." For when the general is brave—not only slaying and killing but also being wounded—he makes those arrayed under him more daring, and all the more when he is wounded rather than wounding. For when they see him besmeared with blood and carrying wounds, and not even so yielding to the enemies, but standing bravely, and brandishing his spear, and striking the opponents, and not giving in to his pains, they too draw up for battle with greater eagerness; and this is precisely what happened in the case of Paul. For seeing him bound and preaching in the prison, and being scourged, and overcoming those who scourged him, they received greater boldness. Therefore, making this clear, he did not say simply "having confidence," but adds: "to dare more abundantly to speak the word without fear"—that is, the brethren were more bold now than when I was loosed. Then he himself also received greater eagerness; for then he was the more provoked against the

of enemies, and the additions of persecutions were additions of greater boldness for him and a cause of greater courage. At any rate, he was once shut in, and he shone so greatly that he shook the foundations, opened the doors, moved the jailer to his side, and almost persuaded the judge, so that even he himself said: "In a little you persuade me to become a Christian." Again he was stoned, and entering the city that stoned him he changed it. They summoned him as though about to judge him, sometimes Jews, sometimes Athenians, and the judges became disciples, the opponents became obedient. And just as fire falling upon various kinds of wood is increased the more, and receives an addition from the underlying material, so also the tongue of Paul transferred to himself as many as he associated with, and those who warred against him, caught by his words, quickly became food for this spiritual fire, and through them again the word was raised up and advanced to others. Therefore he also said: "I am bound, but the word of God is not bound." They drove him into exile; and the deed was persecution, but the result was a sending out of teachers. And what friends and organized companions would have done, this the enemies did, not allowing the physician to be settled in one place, but leading him everywhere, through the very things by which they plotted, through the very things by which they drove him, so that all might hear that tongue of his. They bound him again, and provoked him the more; they drove out the disciples, and sent them to those who had no teacher; they brought him to a greater court, and benefited a greater city. Therefore the Jews also, grieving over the apostles, said:

What shall we do to these men? By the very things, they say, that we choose, through these we increase him. They handed him over to the jailer so that he might hold him securely; but he was bound more securely by Paul. They sent him with prisoners so that he might not escape; but he instructed the prisoners. They sent him by sea so that even against their will they might bring about the swift completion of the journey; and the shipwreck that occurred became a subject of teaching for those sailing with him. They threatened countless punishments so that the preaching might be quenched, but it was raised up all the more. And just as in the case of the Master the Jews said, Let us kill him, so that the Romans may not come and take away our city and our nation—and the opposite happened, for because they killed him, for this reason the Romans took away both their nation and their city, and the very things they thought were hindrances became aids to the preaching—so too when Paul was preaching, the very things those men brought against him to cut off the word increased him and raised him to an ineffable height.

For all these reasons, let us give thanks to the resourceful God, let us call Paul blessed, through whom these things came about, and let us pray that we too may obtain the same good things, by the grace and love for mankind of our Lord Jesus Christ, through whom and with whom be glory to the Father, together with the Holy Spirit, unto the ages of ages. Amen. Save me from all those who persecute me and deliver me, lest at any time he snatch away my soul like a lion, when there is none to redeem nor to save. And swift was the help given to the maiden; for when she suddenly became invisible, the betrothed departed, having gained only one horse-race of licentiousness. But the bride stood somewhere near the bridegroom, singing: Rightly is my help from God, who saves the upright in heart. Let us then also learn the struggles of self-control against the flesh, let us wage war against pleasures as the martyr did, let us arm ourselves for the flesh against the flesh, let us prepare our members beforehand for the glory of the resurrection, let us not be mastered by delights that bring on the pains of Gehenna; let us flee what is pleasant, lest the truly pleasant escape from us. Let the widow keep her goodwill toward her deceased spouse, as though he were again

Let her who lives in marriage put to death her desire for pleasures that belong to others. Let her who is rotting in fornications cool the flame with the dew of marriage. Let the virgin seek no bridegroom fairer than Christ. Let each one, preserving his own purity according to his order, procure for his soul the vision of the Master Christ; for "Blessed," he says, "are the pure in heart, for they shall see God"; to him be the glory unto the ages of ages. Amen.