De petitione matris filiorum Zebedaei

On the Remaining Parts against the Heretics, and on Judgment and Almsgiving, and on the Request of the Mother of the Sons of Zebedee. Eighth Homily. 1. We returned yesterday from war, from war and heretical battle, having our weapons bloodied, the sword of the word stained crimson, not having cast down bodies, but having destroyed reasonings and every height raised up against the knowledge of God. For such is the form of this battle; hence also such is the nature of the weapons. The blessed Paul, teaching both, said: "For the weapons of our warfare are not fleshly, but powerful with God for the demolition of strongholds, destroying reasonings and every height raised up against the knowledge of God." Now it would have been necessary to tell those who were absent the falls that occurred yesterday, and to describe the battle array, the engagement, the victory, the trophies; but lest we make you more negligent, passing over these things, so that you who were absent, stung by the loss, might become more zealous, we will again take up the following matters today. But if anyone is zealous and aroused, he will learn from those who were present what was said by us yesterday. For the hearers displayed such great eagerness that they took everything and departed home, and let nothing of what was said slip away. Those things, then, you will learn from them; but what it is necessary to say today, these things we will tell you, having set forth in the middle the objection which the children of the heretics brought forward. What, then, is this?

Since recently we were discussing the authority of the Only-Begotten, demonstrating that the authority of the Father who begot him is equal, and we spent much speech on these matters, those men, struck by what was said, brought forward a certain evangelical saying, spoken in one way but suspected by them to have been said in another, and they retorted, saying: "Indeed it is written: 'But to sit at my right hand and at my left is not mine to give, but to those for whom it has been prepared by my Father.'" But I, as I always exhort your love, so today I advise and counsel: do not simply recite the letters, but investigate the meanings. For if one simply attends to the words and seeks nothing more than what is written, he will err greatly. For indeed, the prophet says that God has wings, saying, "In the shelter of your wings you will shelter me," but we will not on this account affirm that that intellectual and indestructible substance is winged.

For if this cannot be said of human beings, much less can it be said of that pure, invisible, and incomprehensible nature. What then are we to understand from the wings? The help, the security, the shelter, the alliance, the invincibility of the aid. Again, the Scriptures say that he sleeps, speaking thus: "Arise, why do you sleep, Lord?" not that we may suspect God to be asleep—for that would be utter folly—but by the name of sleep they indicate to us his forbearance and patience. Another prophet says: "Will you be like a sleeping man?" Do you see that we need great understanding when we explore the treasure of the divine Scriptures? For if we hear what is said simply, idly, and at random, not only will those absurdities follow, but also much contradiction will appear in what has been said. For one says he sleeps, another says he does not sleep; but both are true if you take the proper meaning. For the one who says he sleeps indicates the intensity of his forbearance, while the one who says he does not sleep reveals to us the purity of his nature. Since, then, we need great understanding, let us not take this saying simply either, namely, "It is not mine to give, but to those for whom it has been prepared by my Father." For this is not a removal of authority, nor a mutilation of power, but a demonstration of great care, wisdom, and providence for the sake of our race. For that he is lord and has the power both to punish and to honor, listen to what he himself says who speaks these things.

When the Son of Man comes," he says, "in the glory of his Father, he will place the sheep on his right and the goats on his left, and he will say to those on his right: 'Come, the blessed ones of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink.' To those on his left he will say: 'Depart from me, the accursed ones, into the fire prepared for the devil and his angels. For I was hungry, and you did not give me to eat; I was thirsty, and you did not give me to drink; I was a stranger, and you did not take me in.' Do you see a judgment fully executed, and how he both honors and punishes, crowns and exacts vengeance, and leads some into the kingdom while sending others to Gehenna? 2. Observe here also his great solicitude for us. For to those being crowned, when he spoke, he says: 'Come, the blessed ones of my Father, inherit the kingdom prepared for you before the foundation of the world'; but to those being punished he did not say: 'Depart from me, the accursed ones, into the fire prepared for you,' but 'the fire prepared for the devil.' For the kingdom I prepared for human beings, but Gehenna I prepared not for human beings, he says, but for the devil and his angels. But if you have exhibited such a life as to become worthy of punishment and vengeance, you would be right to reckon this to yourselves. And observe the inclination toward philanthropy: for before the contestants have even appeared, the crowns were prepared beforehand, and the prizes were made ready beforehand.

Inherit," he says, "the kingdom prepared for you before the foundation of the world." And in the parable of the ten virgins one may see something similar. For when the bridegroom was about to arrive, the foolish said to the wise, "Give us some of your oil." And the wise replied to them, "Lest it not suffice for us and for you." Here Scripture is not speaking about oil and fire, but about virginity and philanthropy, and it places virginity in the order of fire, and almsgiving in the order of oil, showing that virginity greatly needs philanthropy, and without it cannot be saved. And who are those who sell this oil? Who else but the poor? For they do not receive more than they give. Do not think that almsgiving is an expense, but rather a revenue, nor a cost, but a business; for you receive more than you give. You give bread, and you receive eternal life; you give a garment, and you receive a robe of incorruption; you give the sharing of a roof, and you receive the kingdom of heaven; you provide things that perish, and you receive things that endure forever.

And how can I be merciful, being poor, he says? Especially when you are poor, then you can be merciful. For the one who is rich, intoxicated by the abundance of wealth, burning with a most severe fever, and having an insatiable desire, wants to increase what he has; but the poor person, being free from this disease and clear of this sickness, will more easily give from what he has. For it is not the measures of substance, but the measures of disposition that naturally produce almsgiving; since that widow then contributed two obols and outdid those who boasted in wealth, and the other widow with a handful of flour and a little oil entertained that heaven-reaching soul, and poverty was no obstacle for either of them. So do not make superfluous and useless excuses; for it does not require an abundance of contribution, but a wealth of choice, which is shown not by the measure of what is given, but by the eagerness of the givers. Are you poor, and the poorest of all men? Yet you are not poorer than that widow who outdid the wealthy from their great surplus. But are you even lacking necessary food? Yet you are not more destitute than the Sidonian woman, who, coming to the very depth of famine, with death expected at any moment and a chorus of children standing around, did not spare even then what she had, but through her extreme poverty purchased unspeakable wealth, making her hand a threshing floor and her jar a wine press, preparing many things to flow from few. But let us go to the matter at hand, so that we do not make constant digressions.

Since the bridegroom was about to come, the virgins were saying these things to one another. Those others were sending them to the sellers; but there was no longer any time left to buy oil—and reasonably so. For the sellers exist only in the present life; but after the departure from here and the dissolution of the theater, it is no longer possible to find a remedy for what has happened, nor pardon and defense, but punishment must follow—which is exactly what happened then. For when the bridegroom came, some entered with their lamps shining brightly, while others, having been too late for the entrance, beat on the doors of the bridal chamber and heard that terrible saying: "Go away, I do not know you." Do you see him again both honoring and punishing, both crowning and chastising, both receiving and dismissing, and being master of each part of the judgment? This can be seen also in the case of the vineyard, and in the case of the five and two talents, and of the one: for some he accepted and brought in to greater things, while he ordered the other to be bound and cast out into the outer darkness.

3. But what is their sharp argument, or rather, one full of great folly? To have authority both to punish and to crown, and to inflict penalties and bestow rewards, but the highest presidency, they say, and the loftiest honor—this he said was not his to give. What then if you learn that nothing is exempt from his judgment? Will you ever lay aside this untimely contentiousness? So then, hear him again saying: "The Father judges no one, but has given all judgment to the Son." If, therefore, he has all judgment, nothing is exempt from his verdict; for he who has all judgment is master over both punishing and crowning everyone. But do not understand "he gave" here in a human way, beloved; for he did not give to one who did not have, nor did he beget an imperfect being, nor did this accrue to him later; rather, "he gave" is of this sort: he begot him such, perfect, complete. And he has used this expression so that you might not think there are two generated gods, but so that you may know both the root and the fruit; not so that you might think this accrued to him later. For elsewhere, when asked, "Are you not king, then?" he did not say, "I received the kingdom"; he did not say that the kingdom accrued to him later; but, "I was begotten for this." If he was begotten a complete king, it is evident that he is also judge and justicer; for it is especially the king's role to judge, to render justice, to honor, and to punish. And

On the other hand, one could see this also, that he himself is master of giving even the higher honors. For when we bring forward into the midst the best of all men, and show him crowned by him, what pretext will then be left for you? Who then is the best of all men? Who else but that tentmaker, the teacher of the world, who ran through land and sea as if on wings, the vessel of election, the bridesmaid of Christ, the planter of the Church, the wise architect, the herald, the runner, the contestant, the soldier, the trainer, who left behind everywhere in the world memorials of his own virtue, who before the resurrection was snatched up to the third heaven, who was carried into paradise, who shared with God in ineffable mysteries, who heard and spoke such things as it is not possible for human nature to speak, who both enjoyed greater grace and displayed greater labor? And that he labored more than all, hear him saying, "I have labored more than all of them." If he labored more than all, he is also crowned more; for each will receive his own reward according to his own labor. If then he receives a greater crown than the apostles, and no one has been equal to the apostles, and he is greater than them, it is clear that he will enjoy the highest honor and presidency. Who then is crowning him? Hear him saying, "I have contended in the noble contest, I have completed the race, I have kept the faith; the crown of righteousness remains for me, which the Lord, the righteous judge, will give me on that day.

The Father judges no one, but has given all judgment to the Son. This is evident not only from this, but also from what follows: Not only to me, but to all who have loved his epiphany. And whose epiphany is it? Hear him saying, "The grace of God has appeared, the saving grace for all men, teaching us that, having renounced impiety and worldly desires, we may live temperately, justly, and piously in the present age, awaiting the blessed hope and epiphany of the glory of the great God and our Savior Jesus Christ." 4. But our battle against the heretics has ended, and we have set up the trophy, and we have won a glorious victory, having demonstrated from all that has been said that he is master both to honor and to punish, having all judgment, and crowning and proclaiming the best of all, and in those parables himself working both. It remains, then, to cast out the disturbance of the brethren, and to teach why he spoke thus: "It is not mine to give this." For I think many are perplexed by what has been said. Therefore, in order that we may both resolve the perplexity and calm the disturbance of the soul, direct your attention to me, prepare your mind; for I need greater effort now. For it is not the same to fight and to teach, to strike the enemy and to correct one's own, but I have need of greater zeal here, so as not to overlook the part that is limping, nor to pass by anyone who is disturbed. For I say, do not be disturbed at what is said, nor be troubled.

For I say that this is not only not of the Son, but not even of the Father; and I proclaim this with a loud voice, more clearly than a trumpet, that it is not his to give, neither his nor the Father's. For if it were his, it would also be the Father's; if it were the Father's, it would also be his. Therefore he himself did not simply say, "It is not mine to give," but what? "It is not mine to give, but to those for whom it is prepared." He shows that it is neither his nor the Father's, but belongs to certain others. What then is the meaning of what was said? For I think the confusion among you has increased, and the perplexity has become greater, and you are anxious; but do not be afraid, for I will not desist until I bring the solution. But bear with me a little as I take the argument back a bit; for it is not possible otherwise to set all things clearly before your understanding. What then is the meaning of what was said? The mother of the sons of Zebedee, James and John, came to Jesus as he was departing for Jerusalem, together with her children, saying, "Say that my two sons shall sit, one on your right and one on your left." Another evangelist says that the children themselves asked these things of Christ. But there is no discrepancy; nor should we pass over these small details. Rather, putting forward their mother, since she spoke and opened the door, they themselves presented the petition, not knowing what they were saying, but saying it nonetheless. For even if they were apostles, they were still in a more imperfect state, like nestlings fluttering in the nest, their wings not yet fixed.

And this especially you must know, that before the cross they were in great ignorance; for which reason, rebuking them, he said, "Are you still without understanding? Do you not yet perceive nor comprehend that I spoke to you not about the loaves, to beware of the leaven of the Pharisees?" And again, "I have many things to say to you, but you cannot bear them now." Not only were they ignorant of the higher matters, but also what they heard they often cast away from fear and timidity; which, reproaching them, he said, "None of you asks me, 'Where are you going?' but because I said these things to you, grief has filled your heart." And again, "He will remind you of everything, and teach you," speaking of the Paraclete. He would not have said "will remind" unless they had cast out many of the things said. These things I have not said idly, but because Peter appears, at one time professing a complete confession, at another time having forgotten everything. For the one who said, "You are the Christ, the Son of the living God," and was blessed for this, committed such an error shortly after as to be addressed as Satan; for he says, "Get behind me, Satan; you are a stumbling block to me, because you do not think the things of God, but the things of men." What could be more imperfect than one who does not think his own things, but the things of men? For when he was discoursing with him about the cross and resurrection, not knowing the depth of what was said, nor the hidden mystery of the doctrines, nor comprehending the coming salvation for the world, taking him aside he said, "May you be merciful to yourself, Lord; this shall not happen to you." Do you see how they knew nothing clear even about the resurrection?

And this very thing the Evangelist was indicating when he said, "For they did not yet know that he must rise from the dead." And they, being ignorant of these things, were all the more ignorant of the others—such as matters concerning the kingdom above, and our firstfruits, and the assumption into heaven—and they were still somewhat lowly, not yet able to fly high. 5. Having such a conception, then, and expecting that the kingdom would immediately meet him in Jerusalem—for they knew nothing beyond this—which indeed another Evangelist also indicates, saying that they thought his kingdom was already arriving, suspecting it to be some human kingdom, and expecting him to proceed to this, and not to the cross and death. For even hearing it countless times, they did not have clear knowledge. Since, then, they did not yet possess a precise understanding of the doctrines, but thought he was proceeding to this perceptible kingdom and would reign in Jerusalem, they took him aside on the road, as having a suitable opportunity.

thinking they were asking for this. For having torn themselves away from the chorus of the disciples and gathered everything to themselves, they demand precedence and to become first among the others, thinking that matters had already reached their end, that everything had been accomplished, and that it was now the time for crowns and rewards—which itself was a sign of extreme ignorance. And that these are not mere conjecture or plausible words, I will bring you proof from Jesus himself, who knew the secrets. For when they asked these things, hear what he says to them: "You do not know what you are asking." What could be clearer than this proof? You see that they did not know what they were asking, speaking to him about crowns and rewards and precedence and honor, when the contests had not yet even begun? So he hints at two things by saying, "You do not know what you are asking": first, that they are speaking about a kingdom, which was of no concern to Christ—for he had not promised this lower, sensible kingdom; second, that by seeking precedence and the highest honors already, and wanting to appear more brilliant and conspicuous than the others, they are not only seeking these things at the wrong time, but also very inopportunely. For that time was not for crowns or prizes, but for struggles, wrestling, labors, sweat, arenas, and wars. So what he says is this: "You do not know what you are asking," speaking to me about these things when you have not yet labored, nor stripped for the contests, while the world remains uncorrected, impiety prevails, and all people are lost.

You have not yet leapt from the starting line. You have not yet stripped for the wrestling. Can you drink the cup which I am about to drink, and be baptized with the baptism with which I am baptized? Here he calls the cup and baptism his own cross and death: cup, because it came upon him with pleasure; baptism, because through it he cleansed the world. But not only for that reason, but also because of the ease of the resurrection. For just as the one being baptized in water rises with great ease, hindered in no way by the nature of the water, so also he, having descended into death, rose with even greater ease. For this reason he calls it baptism. What he says is this: Can you be slain and die? For now is the time for these things—deaths, dangers, and labors. They say, We can, not even knowing what was being said, but promising on the hope of receiving. He says to them: You will drink the cup and be baptized with the baptism with which I am baptized—thus speaking of death. For James was cut down by the sword, and John died many times. But to sit at my right and at my left is not mine to give, but belongs to those for whom it is prepared. What he says is this: You will die and be slain and be honored with martyrdom; but to become first is not mine to give, but for the contestants to take through greater zeal, through greater eagerness. And to make what I say clearer, let us suppose there is some contest organizer.

Then a mother who has two sons who are athletes approaches the umpire with her sons and says: "Declare that these two sons of mine are to receive the crown." What then will he answer? Precisely this: that it is not mine to give. I am an umpire, not dispensing favors by grace, nor by supplication and entreaty of those who approach, but by the outcome of the contests. For this is especially the role of an umpire: not to give the prizes simply and haphazardly, but honoring courage. This indeed is what Christ does. He did not speak thus to exalt matters of substance, but to make clear that it is not his alone to give, but also for the contestants to receive. For if it were his alone, all men would have been saved and would have come to knowledge of the truth. If it were his alone, there would not be different honors; for he made all, and cares for all alike. But that there are different honors, hear Paul making this clear and saying: "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory." And again: "If someone builds upon this foundation gold, silver, precious stones." For Paul, indicating the variety of virtue, arranged the discourse thus.

He said these things, showing that it is not possible to enter the kingdom of heaven while sleeping and snoring, but that those prizes must be obtained through many tribulations. For because they enjoyed great friendship and freedom of speech, they thought they would be preferred over the others; to prevent them from becoming more careless by suspecting this, he leads them away from this suspicion, saying: "It is not mine to give, but yours, if you wish, to take; so that you may show greater zeal, so that you may make greater effort, so that you may have much diligence; for I set the crowns by deeds, and the honors by labors, and the prizes by sweat; this is the best recommendation for me, the proof from works." Do you see how I was not speaking idly, that it is neither his nor the Father's, but belongs to those who struggle and labor and endure hardship? For this reason he also said to Jerusalem: "How many times did I wish to gather your children together, as a hen gathers her chicks, and you did not wish it? Behold, your house is left desolate." Do you see that it is never possible for those who are idle and prostrate and lying supine to be saved? From this we also learn something else secret, that not even martyrdom is sufficient to give the highest honor and the foremost seat. Behold, he told them beforehand that they would indeed bear witness, but they would not by all means obtain the first prizes; for there are some who are able to show even greater things.

And he said this, making it clear: "You will drink my cup, and you will be baptized with the baptism with which I am baptized; but to sit on the right and on the left is not mine to give." Not that sitting is the issue, but enjoying greater honor, attaining the first place, becoming superior to all—this is what he means. So he says "to sit on the right and on the left," condescending to their understanding. For they sought the first places and to appear greater than all the others. This very thing, he says—to appear greater than the others and superior to all—cannot be obtained from this alone. For you will die; but to enjoy the highest honor is not mine to give, but belongs to those for whom it is prepared. And for whom is it prepared? Tell me. Let us see who these blessed and thrice-blessed ones are, who enjoy those splendid crowns. Who then are these, and what have they done that they will appear so brilliant? Listen to him speaking. For when the ten were indignant about the two, because they had broken away from the chorus and sought to draw the highest honor to themselves, see how he corrects the passion of both those and these. For summoning them, he says: "The rulers of the nations dominate them, and their great men exercise authority over them; but among you it will not be so, but whoever wishes to be first among you, let him become last of all." Do you see that this is what they wanted—to be first and greater and superior, and, as one might say, to be their rulers? For this reason, then, standing against this and bringing their secrets into the open, he said:

The one among you who wishes to be first, let him be the servant of all. If you love the presidency, he says, and the highest honor, pursue the last things: to be the most insignificant of all, the most humble of all, the least of all, to place yourselves after others. For this virtue gives that honor. And the example is near at hand, and with great abundance. For the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many. For that this makes people illustrious and distinguished, you see happening in my case, he says, the thing occurring in one who has no need of honor or glory; but nevertheless I also accomplish countless goods through this. For before he took on flesh and humbled himself, everything was ruined and corrupted; but when he humbled himself, he raised everything to a height, he obliterated the curse, he extinguished death, he opened paradise, he mortified sin, he unfurled the vaults of heaven, he led our firstfruits up to heaven, he filled the world with piety, he drove out error, he brought back truth, he seated our firstfruits on a royal throne, he accomplished countless goods, which neither I nor all men could set forth in speech. And before he humbled himself, only angels knew him; but when he humbled himself, the whole human race came to know him. See how humility did not produce diminishment, but countless gains, countless achievements, and made his glory shine forth all the more.

If, in the case of God, who is without need and in need of nothing, humility is such a good thing, and brought him more servants and extended his kingdom, why are you afraid that you might be diminished by humility? You will be higher then, then great, then illustrious, then renowned, when you humble yourself, when you do not desire the first places, when you consent to be lowered and to be slain and to be in danger; when you pursue the service of the many and their care and guardianship, and are prepared to do and suffer everything for this. Therefore, beloved, considering these things, let us pursue humility with great eagerness, and when we are insulted and spat upon, and endure all the worst things, and are dishonored and despised, let us bear everything with pleasure. For nothing is so accustomed to produce height and glory and honor, and to show one great, as the virtue of humility. May it be that we, rightly achieving this, obtain the promised goods, by the grace and love for humanity of our Lord Jesus Christ, with whom glory and honor and worship are due to the Father and the Holy Spirit, now and always, and unto the ages of ages. Amen.