In illud Hoc scitote quod in novissimis diebus

Homily on the Apostolic Saying: "But Know This, That in the Last Days There Will Be Hard Times." 1. I am weak and poor, and inexperienced in the arts of teaching; but when I see your assembly, I forget my weakness, I am ignorant of my poverty, I do not know my inexperience—such is the tyranny of your love. Therefore, even more eagerly than those who are in a state of abundance, I set before you the table of my poverty. And you are the cause of this magnanimity, by the eagerness of your hearing rousing those who have collapsed, gaping for the hearing, and hanging from the tongue of the speaker. Thus also the young of swallows, when they see their mother flying towards them, peeping out of the nest and making their necks hang down, thus receive the food from her. Thus also you, looking with great eagerness towards the speaker, receive the discourse conveyed to you from the tongue, and before the words have leapt from our mouth, your mind has seized what is said. Who then would not count both you and us blessed for this, that we speak into the ears of hearers? The labor is common, and the crown is common; the gain is common, and the reward is common. For this reason also Christ blessed his disciples, saying, "Blessed are your eyes, because they see, and your ears, because they hear." Grant me to say these words also to you, since you display the same eagerness: "Blessed are your eyes, because they see, and your ears, because they hear." But that your ears hear is clear;

And that the eyes see, just as the disciples saw then, I will try to demonstrate, so that your blessedness may be not partial but complete. What then did the disciples see then? The dead rising, the blind recovering sight, lepers being cleansed, demons being driven out, the lame walking, every error of nature being corrected. You see these things now as well, if not with the eyes of the body, then with the eyes of faith. For such are the visions of faith: they see things that are not apparent, and they perceive things that have not yet happened. How is it clear that faith is a vision of things not seen and a proof? Listen to Paul saying: "Faith is the substance of things hoped for, the proof of things not seen." And what is remarkable is that these eyes of the flesh see things that are seen, but do not see things that are not seen; the eyes of faith, on the contrary, do not see things that are seen, but see things that are not seen. And that they do not see things that are seen, and see things that are not seen, Paul made clear by speaking thus: "For the immediate lightness of affliction, to an extraordinary degree, produces for us an eternal weight of glory, when we do not look at things that are seen, but at things that are not seen." And how could one see things that are not seen? How else but with the eyes of faith? So also elsewhere he says: "By faith we understand that the ages have been ordered.

How? For we did not see. He says that what is seen did not come from what is apparent. Do you wish me to bring forward another testimony, that the eyes of faith see things that are not seen? Paul once wrote to the Galatians: "Before whose eyes Jesus Christ was portrayed crucified among you." What do you say, blessed Paul? Did the Galatians see him crucified in Galatia? Do we not all confess that the passion took place in Palestine, in the midst of Judaea? How then did the Galatians see him crucified? With the eyes of faith, not with the eyes of the flesh. Do you see how the eyes of faith see things that are not apparent? From such a distance and after so much time, they saw Christ crucified. So also you see the dead rising; so today you saw the leper being cleansed; so you saw the paralytic rise, and you saw more than the Jews who were present. For those who were present did not accept the miracle, but you, though absent, accepted the faith. So I rightly said to you, "Blessed are your eyes, because they see." And if you wish to learn from another source that the eyes of faith see things that are not seen, but pass over things that are seen—for they could not otherwise see the unseen unless they disregarded what is said—listen to Paul discoursing about Abraham, that with the eyes of faith he saw his son Isaac being born, and thus he accepted the promise. For what does he say? "And not having weakened in faith, he did not perceive his own body as dead." Great is the power of faith.

Just as the reasonings of men are cowardly and weak, so faith is strong and powerful. He did not perceive his own body as dead. Do you see how he abandoned the visible things? How he did not look at old age? And yet it lay before his eyes; but he saw with the eyes of faith, not with those of the body. Therefore he did not see old age, nor the deadness of Sarah; he did not perceive the deadness of Sarah’s womb. Here he hints at barrenness to us. For the weakness was twofold, one from age, the other from the weakness of nature. For not only was the body useless for childbearing because of age, but the womb itself was dead, and the workshop of nature was useless even before old age because of barrenness. Do you see how many obstacles? The old age of the man, the old age of the woman; the barrenness more useless than old age; for this too is especially an obstacle to childbearing. But nevertheless he passed over all these things, and with the eyes of faith rose up to the heavens, having as the greatest proof of the promises the power of the one who promised. Therefore he did not waver in unbelief toward the promise of God, but was strengthened in faith. For faith is a strong staff and a safe harbor, freeing from the wandering of reasonings and resting the soul in great tranquility. But blessed are your eyes, because they see; for it is necessary to return again to that saying. And yet the Jews also saw the things happening then. But he does not bless that external sight; for that by itself does not see the wonders, but the inner one does. They saw a blind man and said:

This is he; he is not this one. Let us call his parents.” Do you hear them doubting? Do you see that the sight of the body is not sufficient for the contemplation of the miracle? Those who were present and saw said, “This is he; he is not this one,” but we who were not present do not say, “This is he; he is not this one,” but “It is he himself.” Have you learned that absence does no harm when there are eyes of faith, and that presence does no good when there are no eyes of faith? For what did seeing benefit them? Nothing. For we saw more clearly than they. Since, then, your eyes see a spectacle, and your ears hear a hearing which Christ blessed, let me set before you the pearls of the Scriptures. For just as Christ did not resolve the questions for the Jews, but even increased the obscurity, because they did not pay attention, so also for you, since you do pay attention, it is necessary to bring the hidden things into the open. For the disciples came and marveled, saying, “Why do you speak to them in parables?” And he said, “Because seeing they do not see.” Therefore, since you, not having seen, have seen, it is necessary not to speak to you in a parable; and since “hearing they do not hear,” therefore, since you, not having heard then, hear now no less than you heard then, it is necessary not to

to deprive them of this table. For Christ blessed these no less than those: "You saw," he says, "and believed; blessed are those who did not see and believed." Do not, therefore, become sluggish in virtue because you were born not in those times but in these. For if you are willing, you have not been harmed; just as many of those who lived then, because they were unwilling, were not benefited. 3. What, then, is the reading today? "Know this, that in the last days hard times will come." Paul writes again to Timothy. The threat is fearful; but let us rouse ourselves; for he alludes to these times, and to those after them, and to those around the consummation itself. "Know this, that in the last days hard times will come." The saying is brief, and its power is great. For just as spices show their fragrance not by quantity but by nature, so too the divine Scriptures provide us all benefit not by the multitude of words but by the power of their contents. Thus also the nature of incense is fragrant in itself; but when you cast it into fire, then it displays all the pleasure from it. So too the divine Scripture is most sweet in itself; but when it seizes our soul, as if falling into a censer, it fills the whole house with fragrance. "Know this, that in the last days hard times will come." He speaks of the consummation. What, then, is it to you, O blessed Paul? What is it to Timothy? What is it to those who were then listening?

For a little later they are about to die, to be snatched away from the impending evils and wicked men. "But I do not see only the present," he says, "but I also foresee the future. I do not spare the present flock, but I also struggle and fear for the future one." For we barely take thought for the people who are with us, but he makes great effort for those not yet born. Thus also the best shepherd does not only give warning when he sees the wolves attacking the flock and coming near the sheep, but also announces them when they are far off. Thus also Paul, like the best shepherd, sitting on the high place of the dignity of prophecy, and foreseeing from above with prophetic eyes the beasts rushing down, charging and aiming at the flock at the very consummation, foretells and bears witness beforehand, so that he may prepare even those not yet born to be vigilant, and fortify the entire flock with prophecy.

For just as a loving father, when building a house, often builds it splendid and large for his own children, not only so that it may be useful to them, but also to their descendants and those after them. So also a king, surrounding a beloved city with a wall from without, makes it secure and strong and lasting, not so that it may serve only for his own generation, but so that it may be useful to all those after this, suitable not only for the engines of that time but for the assaults that arise later. So also did Paul. For since the apostolic writings are the walls of the Churches, he secures through them not only those then living, but also those who will exist later. And thus he constructed this enclosure strong and unbreakable, and drove it around the whole world with every security, so that he might free both those then, and those after them, and those now, and those following thereafter, up to the coming of Christ, entirely from the siege of enemies. Such are the souls of the saints: loving, caring, concealing paternal goodwill with affection, surpassing the affection of nature, and exceeding those birth-pangs; for they are of the Spirit and of divine grace.

Do you wish me to show you from another source as well, that the saints are not concerned only for themselves, nor do they fear only for the present, but also for those who will come after? The disciples came to him, it says, as he sat on the mountain, men already aged and about to depart from this life after a short time. What then do they ask? For what do they struggle? What do they fear? On whose behalf do they bring their inquiry to the teacher? Is it for those of their own lifetime, or for those of those times? Not at all. But passing over all that, what do they say? What is the sign of your coming and of the consummation of the age? Do you see that they too ask about the consummation of the age, and are concerned for the men who will be? For the apostles do not look to their own affairs, but to those of others, both all together and each individually. Therefore Peter, the leader of the choir, the mouth of all the apostles, the head of that company, the protector of the whole world, the foundation of the Church, the ardent lover of Christ—for, it says, "Peter, do you love me more than these?" I say these praises so that you may learn that he truly loves Christ; for care for the servants is the greatest proof of love for the Master. And I do not say this, but the beloved Master himself says: "If you love me," he says, "shepherd my sheep." Let us see then if he truly has the care of a shepherd, if he truly has concern, if he truly loves the sheep, if he is truly affectionate toward the flock, so that we may learn that he also loves the shepherd; for this, he said, is the sign of that.

This Peter, then, having cast aside everything he had—the net, all that was in the boat—and having abandoned the sea, his craft, his home. For let us not look at this, that these things are few, but that they are all his possessions; and let us praise the eagerness. For the woman who contributed the two denarii did not deposit a great mass of money, but displayed a great wealth of choice, just as this man, in great poverty, provided a great abundance of eagerness. For what lands, slaves, houses, and gold are to another, that the net, the sea, the craft, and the boat were to him. Let us not, therefore, look at whether he left behind few things, but whether he left behind everything. For this is the point at issue: not to deposit few or many things, but to contribute nothing less than one's own ability. He therefore left everything: his homeland, his home, his friends, his relatives, and even his own safety; for he made the Jewish people hostile to him by this very means. For already, it says, the Jews had agreed that if anyone should confess him to be Christ, he would be excommunicated. Whence it is clear that he did not doubt, nor was he afraid concerning the kingdom of heaven, but was strongly convinced, both from the demonstration of the facts themselves, and before the demonstration of the facts from the voice of the Savior, that he would certainly inherit it. For having said, "We have left everything and followed you; what will there be for us?" Christ answered them, "You will sit upon twelve thrones, judging the twelve tribes of Israel.

I have prepared these things so that when I show him anxious on behalf of his fellow servants, you may not say that he was afraid for himself. For how could he have been afraid, when the one who was about to crown him had declared concerning the crown and the prizes? This Peter, then, who had abandoned everything, who was confident concerning the kingdom of heaven, when once a certain rich man approached and said to Christ, "What shall I do to inherit eternal life?" and Christ answered him, "If you wish to be perfect, go, sell your possessions, give to the poor, and come follow me"; then, when that man was grieved at this and said to Christ's disciples, "Do you see how with difficulty the rich enter the kingdom of heaven? Truly, truly I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God"—Peter, the possessionless one, the one confident concerning the kingdom, the one not afraid for his own salvation, the one clearly persuaded of the honor laid up for him there, upon hearing these things said, "Who can be saved?" Why are you afraid, O blessed Peter? Why are you anxious? Why do you tremble? You have cast away everything, you have abandoned everything. The word is about the rich; the accusation is against them. But you live in poverty and possessionlessness. "But I do not look to my own interest," he says, "but I seek also the advantage of others." Therefore, being confident concerning those like himself, he made inquiry on behalf of others, saying, "Who can be saved?" 5. Do you see the solicitude of the apostles? How they are one body? Do you see how Peter was afraid both for those present and for those to come?

Thus also Paul. Therefore he said: "Know that in the last days harsh times will come." And elsewhere he does this again. For since he was about to depart from Asia and be taken to Rome, and from there to journey to heaven—for the death of the saints is not death, but a transfer from earth to heaven, from the lesser to the better, from fellow servants to the Master, from men to the angels—since, then, he was about to go to the Master God of all, he managed all his own affairs well. For during the time he spent with his disciples, he set forth his teaching to them with all precision, and he says: "I am clean from the blood of all, and I have omitted nothing," he says, "of what ought to be contributed for salvation." What then? Since he had secured his own affairs, since he was not going to be accused by the Master concerning the times under his charge, did he then neglect the souls after that? By no means. But as if he were about to render account for them as well, he speaks to them with all precision about those matters too, and we shall read again the very words: "Pay attention," he says, "to yourselves and to the whole flock." Do you see how he was bound up with their care? For each of us cares for his own affairs, but the one in charge cares for all. Therefore he says about the teachers: "Those who keep watch over your souls, as those who will render an account." Truly it is a fearful thing to be accountable for so great a multitude. But, as I was saying, having called them, he says:

Attend to yourselves and to the whole flock, in which the Holy Spirit placed you as shepherds and bishops. What has happened? Why do you exhort? Do you foresee some terrible thing? Do you foresee some grievous thing? Is there some danger, some calamity, some war? Speak; for you stand higher than us, and you see not only the present, but also foresee the future. Tell us, then, why you command and exhort these things. I know, he says, that after my departure grievous wolves will come into the flock. You see what I was saying, how he is anxious and fears not only for his own times, but also for those after his departure. For wolves will come, he says, and not simply wolves, but grievous wolves, not sparing the flock. The war is twofold: the absence of Paul and the attack of the wolves; the teacher is not present, and the corrupters press upon them. And observe the malice of the beasts and the cunning of wicked men: they watched for the absence of the teacher, and then attacked the flock. What then? Do you leave us without protection, and only foretell the evils, but devise no consolation? But if you do this, you rather increase cowardice, cast down spirits, unnerve the sinews, and paralyze the hands of the hearers. For this reason he first reminded them of the Spirit: "In which the Holy Spirit placed you as shepherds and bishops." Even if Paul departs, he says, yet the Paraclete is present. You see how he winged their soul, by reminding them of the divine teacher, through whom he himself, when present, was strong.

Why then did he cast them into fear? In order to drive out their negligence again. For one who gives counsel must do both: neither leave the hearer confident, lest he become more negligent, nor frighten him alone, lest he fall into timidity. So by reminding them of the Spirit, he drove out timidity; and by speaking of the wolves, he drove out negligence. Grievous wolves, not sparing the flock. Attend to yourselves. I have concealed nothing, he says; remember me. For indeed the remembrance of Paul is sufficient for confidence. But he does not speak simply of the memory of himself, but of the memory of his achievements. For that he does not speak simply of the memory of himself, but so that remembering they might emulate, he added after they will hear: Remember me, that for three years night and day I did not cease, with tears and all those lamentations, admonishing each one of you. I do not simply want you to remember me, but also the time and the admonition, and the zeal and the tears, and all those lamentations. For just as in the case of the sick, when relatives, after having made many and long speeches, do not persuade them to take the foods and medicines of the ailing, they weep, so as to bend them more; so also Paul did with his disciples: whenever he saw the word of teaching failing, he brought in the remedy from tears.

6. Who would not have felt shame seeing Paul weeping and lamenting, even if he were more insensible than stones? Do you see how there too he foretold the future? And here he does the same thing, saying: "But know this, that in the last days grievous times will come." Why then does he speak to Timothy, and not say, "Let those who are to come after see that grievous times will come"? But "you know," so that you may learn that the disciple likewise cares for the teacher about what is to come. For if he did not care, he would not have placed concern in him similarly. So also Christ does: for when the disciples came, wanting to learn about the consummation, he says to them, "You will hear of wars." And indeed they were not the ones who would hear. For the body of the faithful is one. And just as those then living hear about those later, so also we learn about what happened then. For as I said, we and they are one body, bound together with precision, even if we occupy the last rank of the members; and this body neither time nor place separates; for we are bound to one another, not by the wrappings of sinews, but by bonds of love encompassing us on all sides. Therefore he speaks to them about us, and let us hear what is theirs. And it is worth inquiring also into this: why does he everywhere say that the grievous things are compressed toward the ends of the present life?

For elsewhere he says: "In the last days some will depart from the faith." And here again he says: "In the last days difficult times will set in." And Christ, speaking in harmony with these things, said beforehand: "For at the consummation you will hear of wars and reports of wars, and famines and plagues." For what reason, then, at the consummation is there the magnitude and convergence of calamities? Some say that the creation, growing weary and weak, like an aged body draws upon itself many diseases, so too, growing old, it draws upon itself many disasters. But the body comes to old age by a weakness and law of nature; plagues and wars and earthquakes are not due to the old age of creation. For it is not because these creatures grow old that these diseases occur—famines, plagues, and earthquakes are local—but because the disposition of men is about to be corrupted; for all these are punishments for sins and remedies for human maladies. For human maladies then intensify. And for what reason

Then does it intensify? he says. It seems to me that because the judgment is delayed, and the penalties are yet to come, and the judge has not yet arrived, those who are to render an account become more negligent. This is exactly what Christ says about the wicked servant: that from that circumstance he became more negligent. "For my master is delayed," the servant says, and because of this he struck his fellow servants and disturbed his master's property. For this reason also Christ, when the disciples gathered and wished to learn the day of the consummation, did not tell them, making us continually anxious by the uncertainty of future events, so that each, always expecting what is to come and being in hope of Christ's arrival, might be more diligent. Therefore someone exhorts, saying: Do not put off returning to the Lord, nor wait from day to day, lest you be cut off as you delay. The end is uncertain, he says, and for this reason it is uncertain, so that you may always be zealous. For this reason the day of the Lord comes like a thief in the night—not to steal, but to make us more secure. For one who foresees the thief stays awake, and having lit a lamp, is ever watchful. So then you also, having lit the light of faith and right conduct, keep your lamps bright in constant vigilance. For since we do not know when the bridegroom comes, we must always be prepared, so that when he comes, he may find us sober.

7. I would have liked to extend the discourse, but even these words the weakness of the body barely allowed me to speak, on account of which I have been separated from you for this long time. For the time is long to me, not by the number of days, but by the measure and disposition of the soul. For to those who love, even a short time of separation appears long and inexpressible. For this reason also Paul, having been separated from the Thessalonians for a short while, said: "We, brethren, having been bereaved of you for a brief hour, in face, not in heart, have striven all the more to see your face." But if Paul, who of all men knew best how to philosophize, could not bear it for a brief hour, how shall we bear so many days? But he, no longer enduring it, bearing the remnants of his infirmity, hastened to you, considering the meeting with your love to be the greatest remedy. For to me it is more useful than the hands of physicians, and more beneficial than all comfort from that source, to enjoy your love. May it be granted to me to delight in it continually, through the prayers and intercessions of all the saints, to the glory of our Lord Jesus Christ, through whom and with whom glory, honor, and power are to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.