In paralyticum demissum per tectum

Homily on the paralytic let down through the roof, that he is not the one lying by the pool in John; and on the equality of the Son with the Father. 1. Having recently come upon the paralytic lying on his bed by the pool, we found a great and mighty treasure—not by digging into the earth, but by digging into his mind. We found a treasure possessing not silver and gold and precious stones, but endurance and philosophy and patience and great hope in God, which is more precious than all gold and all wealth. For perceptible wealth lies exposed to the plots of robbers, the mouths of slanderers, the hands of housebreakers, and the wickedness of servants; and even when it escapes all these things, it often brings the greatest destruction upon its possessors, stirring up the eyes of the envious and generating countless storms from this. But spiritual wealth has escaped all these snares and is above every such assault—robbers, housebreakers, the envious, slanderers—and it laughs even at death itself. For it is not separated from its possessor by death, but then especially does its possession become more secure for those who have it; it journeys with them and removes with them to the life to come, and becomes a wonderful advocate for those with whom it departs thither, and renders the judge propitious to them. This wealth we too have found in great abundance buried in the soul of the paralytic. And you are witnesses, who with great eagerness drew it out—though you did not drain it dry.

For such is the nature of spiritual wealth: it imitates the flowing streams of water, or rather it surpasses even their abundance, increasing all the more when it has many who draw from it. For entering into each person's soul, it is not divided, nor diminished, but coming whole to each, it remains inexhaustible forever, never able to fail; which indeed was happening then. For so many had fallen upon the treasure, and all were drawing from it according to their capacity—and why do I speak of you, when from that time until the present day it has made countless people wealthy, yet remains in its own perfection? Let us not, then, grow weary in pursuit of this spiritual prosperity, but as far as possible let us now draw it out, and let us see the loving-kind Master, let us see the patient servant. For thirty-eight years, wrestling with an incurable illness and scourged continually, he did not complain, he did not utter a blasphemous word, he did not accuse his Maker, but bravely and with great gentleness he bore that calamity. And how is this clear? says he; for the Scripture did not clearly teach us anything about his former life, but that he had thirty-eight years in his sickness, it made plain; but that he did not complain, nor was indignant, nor was embittered, this it no longer added. And yet it did make this plain too, if one attends carefully and not cursorily, nor casually.

For when you hear that, when Christ came to him—not being known, but considered a mere man—he conversed with him with such great gentleness, you will be able to behold the philosophy he had before this. For when he said to him, "Do you want to become well?" he said nothing of the sort that was natural: "You see me paralyzed, lying here for so long a time, and you ask whether I wish to become well? Have you come to trample on my misfortunes, to reproach me, to mock and make a comedy of my calamity?" Nothing of the sort did he say, nor even think, but with gentleness he says, "Yes, Lord." And if after thirty-eight years he was so meek, so gentle, when all his vigor and the strength of his reasoning had been brought low, consider what he must have been like in the beginnings of his afflictions. For surely you all know that the sick are not equally difficult to please at the beginning of their illness and when much time has passed; for the sick become most especially difficult when the disease has advanced to a great length, then they are unbearable to all. But he, after so many years, philosophizing thus, answering so patiently—it is evident that even in the time before this he bore that calamity with much thanksgiving. Therefore let us also, reasoning on these things, imitate the endurance of our fellow servant; for that man's paralysis is sufficient to grip our souls—for no one is so sluggish and slack that, having considered the magnitude of that calamity, he would not bear courageously all the dreadful things that befall him, even if they be more unbearable than all others. For not only his health but also his sickness has become for us a cause of the greatest benefit.

For the healing roused the souls of the hearers to glorify the Master, and the disease and the infirmity anointed you for endurance and exhorted you to equal zeal—or rather, it displayed the very love of God for humanity. For the very fact of handing him over to such a disease, and extending the time of infirmity so long, is a matter of the greatest care. For just as a goldsmith, casting gold into a crucible, permits it to be tested by the fire until he sees it become purer, so too God allows the souls of men to be tried in terrible things until they become pure and translucent, and having reaped great benefit from this torment—so that even this is a form of beneficence, the greatest. Do not, then, let us be troubled, nor be distraught, when temptations fall upon us. For if the goldsmith knows how much time the gold must be left in the furnace, and when to draw it out, and does not leave it to remain in the fire until it is corrupted and burned up, much more does God know this, and when He sees that they have become purer, He releases them from the temptations, so that they may not be tripped up by the excess of evils and fall. Do not, then, let us be vexed, nor be faint-hearted, whenever any of the unexpected things falls upon us; but let us yield to Him who knows these things with precision, until He wishes to purify our mind; for He does this profitably and for the gain of those who are tempted. Therefore a certain wise man exhorts, saying:

Child, if you come to serve God, prepare your soul for temptation, set your heart aright, and endure, and do not be hasty in the time of calamity. Yield to him, it says, in all things; for he knows precisely when he must take us out of the furnace of evils. It is necessary, then, to yield to him everywhere, and to give thanks always, and to bear all things with a grateful mind, whether he benefits or punishes, since this too is a form of beneficence. For a physician is a physician not only when he bathes and feeds the sick man and leads him out into gardens, but equally when he cauterizes and cuts; and a father is a father not only when he cares for his son, but also when he casts him out of the house, and when he rebukes and scourges him, and no less than when he praises him. Knowing, then, that God is more affectionate than all physicians, do not busy yourself, nor demand from him an account of his treatment, but whether he wishes to relax or to punish, let us present ourselves alike to both; for through both he leads us back to health and to his own intimacy, and he knows what each of us needs, and what is profitable for each, and how and in what manner one must be saved, and he leads us along this road. Let us follow, then, wherever he commands, and let us not scrutinize whether he commands us to walk by an easy and smooth road or by a hard and rougher one; just as, then, with this paralytic also. One

This, then, was one form of beneficence—to purify his soul over so long a time, delivering it over to the refining fire of temptations as to a crucible. And another no less than this: that he was present with him in the temptations themselves, and provided him with great consolation. He it was who held him fast and kept him together, and extended a hand, and did not let him fall. But when you hear that it was he, do not deprive the paralytic of his praises, nor that man, nor any other man who is tempted and endures. For even if we philosophize ten thousand times, even if we be stronger and more powerful than all, when his assistance is absent, we shall not be able to withstand even an ordinary temptation. And why do I speak of us who are worthless and cast away? For even if one be a Paul, or a Peter, or a James, or a John, if deprived of help from above he is easily convicted, and tripped up, and falls. And concerning these things I shall read you the voice of Christ himself; for he says to Peter: Behold, Satan has asked that he might sift you as the wheat; and I prayed for you, that your faith may not fail. What is "to sift"? To lead about, to turn around, to shake, to move, to toss, to torment—which is what happens to those who are sifted. But I, he says, restrained him, knowing that you cannot bear the temptation; for to say, "that your faith may not fail," is the statement of one showing that if he had permitted it, his faith would have failed.

But if Peter, the fervent lover of Christ, who gave up his soul for him ten thousand times, and always sprang out ahead of the choir of the apostles, and was called blessed by the Teacher, and for this reason was called Peter, because he had a faith unshaken and unswerving—if he would have been carried away and fallen even from his confession, had Christ permitted the devil to tempt him as much as he wished, who else will be able to stand without his help? For this reason Paul also says: But God is faithful, who will not allow you to be tempted beyond what you are able, but will with the temptation also make the way of escape, that you may be able to bear it. For, he says, he not only does not allow a temptation to be brought beyond our power, but even in the very temptation brought according to our power he is present, bearing us up and supporting us, when we first contribute what is ours—such as eagerness, hope in him, thanksgiving, steadfastness, endurance. For not only in dangers beyond our power, but even in those according to our power, we need help from above, if we are to stand nobly. For elsewhere he says: As the sufferings of Christ abound toward us, so through Christ our consolation also abounds, so that we are able to comfort those in every affliction with the comfort with which we ourselves are comforted by God. So that the one who comforted this man is the same one who permitted the temptation to be brought upon him. And observe how great a care he shows even after the healing. For he did not leave him and depart, but finding him in the temple he says: Behold, you have become well; sin no more, lest something worse happen to you.

For if he had forgiven while hating, he would not have released him from punishment, he would not have secured him against the future; but to say, "Lest something worse happen to you," belongs to one who is forestalling future terrors. He loosed the disease, and did not loose the agony; he drove away the sickness, and did not drive away the fear, so that the benefit conferred might remain unmoved. This is the mark of a solicitous physician: not only to dissolve present ills, but also to secure against future ones—which Christ also did, strengthening that man's soul by the memory of past things. For since, when the pains that afflict us depart, the memory often departs with them, wishing it to remain continually, he says: "Sin no more, lest something worse happen to you." 3. And it is not from this alone that one can see his providence and his gentleness, but also from what seems to be a rebuke. For he did not make a public spectacle of his sins, but that he suffered because of sins—the things which he suffered—he said; but what the sins were he did not make clear, nor did he say, "You have sinned this and this," nor, "You have transgressed this and this," but indicating it by one bare word—"Sin no more"—and saying only so much as merely to remind him, he made him more earnest for the future, and made his endurance and his courage and his philosophy all evident to us by bringing him under necessity of bewailing his whole calamity, and by displaying his own earnestness; for "While I am coming," he says, "another goes down before me"; but the sins he did not make a public spectacle of.

For just as we wish our own affairs to be kept in shadow, so too does God, far more than we; for this reason he made the healing public before all, but the admonition or counsel he makes private. For he never exposes our sins publicly, except when he sees us insensible toward them. For when he says, "You saw me hungry and did not feed me; and thirsty, and you did not give me drink," he says this for the present time, so that we may not hear these words in the time to come. He threatens, he exposes here, so that he may not expose there; just as he also threatened to destroy the city of the Ninevites for this reason, so that he might not destroy it. For if he wished to publish our sins, he would not have foretold that he would publish them; but now he foretells for this reason, so that by the fear of that publication, even if not chastened by the fear of punishment, we might wash away all things. This also happens in the case of baptism; for he leads the man to the pool of waters, having made his sins known to no one, but he sets the gift before all openly and makes it clear, while no one else knows the sins except himself and the one receiving the forgiveness. This has also happened in this man's case, and he makes the reproof without witnesses—or rather, what was said is not only a reproof but also a defense, as though defending himself concerning so great an affliction and saying to him, and showing that it was not in vain, nor at random, that he allowed him to be afflicted for so long a time; he reminded him of his sins and stated the cause of the sickness. For finding him, it says, in the temple, he said to him:

Sin no more, lest something worse happen to you. Since, then, we have reaped so much from the former paralytic, come, let us go also to another, even the one recorded in Matthew. For indeed, in the mines too, wherever one finds gold, there he digs further again; and I know that many of those who read simply suppose the paralytic recorded in the four evangelists to be one and the same; but it is not so. Therefore it is necessary to rouse oneself and attend with precision. For the inquiry is not about ordinary matters, but this account, once it receives its proper solution, will be useful both against Greeks and against Jews and against many of the heretics. For in this way all accuse the evangelists as contradicting and disagreeing with one another; but it is not so—may it never be—but even if the persons are different, the grace of the Spirit is one, the grace that moves each one's soul; and where the grace of the Spirit is, there is love, joy, peace; there is no war and disputation, nor any battle and rivalry. How, then, shall we make it clear that this paralytic is not that one, but another besides him? From many signs, and place, and time, and seasons, and day, and from the manner of the healing, and from the arrival of the physician, and from the solitude of the one healed. And what of this? he says; for did not many of the evangelists report other signs differently? But it is one thing to speak differently, and another to speak in opposition; for the former creates no discord, nor battle.

But the passage now set before us contains a great deal of apparent contradiction, unless it is shown that the paralytic at the pool is a different man from the one recorded in the three Gospels. And so that you may learn what it is to speak in a different way and what it is to speak in a contradictory way: one of the evangelists said that Christ carried the cross, another that Simon of Cyrene did. But this creates no contradiction or conflict. And how, someone says, is carrying not contrary to not carrying? Because both happened. For when they had come out of the praetorium, Christ was carrying it; but as they went forward, Simon took it from him and carried it. Again, in the case of the robbers, one says that both blasphemed him, another that one of them silenced the one who was accusing him. But neither is this a contradiction. Why? Because here too both things happened: at the beginning both were doing evil, but after this, when signs had occurred and the earth was shaken and the rocks were split and the sun was hidden, one of them was changed and became more sober-minded, and recognized the one who had been crucified, and confessed his kingdom. For so that you may not think that this happens by some necessity and force, with something from within pushing him to it, nor be perplexed, he shows you that even on the cross he still retained his former wickedness, so that you may know that it was from home and of himself that he was changed, and having partaken of the grace of God, he thus became better.

And many other such things can be gathered from the Gospels, which seem to carry a suspicion of contradiction, yet there is no contradiction; rather, both what the one said and what the other said came to pass—even if not at the same hour, but the one spoke first and the other second. But here there is nothing of the sort; rather, the abundance of the signs that were spoken of shows even to those who pay attention in any way at all, that this man was one person and that man another. And this too would be no small proof for showing that the evangelists agree with one another and are not at variance. For if it were the same man, the conflict is great; but if that man is a different one, all dispute is dissolved. Come then, let us state the very reasons for which we say that this man is not that man. What then are they? The one is healed in Jerusalem, but this one in Capernaum; and the one beside the pool of waters, but this one in a certain house—behold, from the place. And that man was at a feast—behold, from the time. And that man had thirty-eight years in his infirmity, but about this man the evangelist says nothing of the sort—behold, also from the duration. And that man was healed on the Sabbath—behold, also from the day. For if this man too was healed on the Sabbath, Matthew would not have passed over this in silence, nor would the Jews who were present have kept quiet; for those who were vexed even when he healed him not on the Sabbath, for another reason, much more, if they had also gotten a hold from the time, would not have spared their accusations against Christ. And this man is brought to Christ.

But Christ himself comes to that man, and for him there was no man to help; for he says, "Lord, I have no man"; but this man had many relatives, who even let him down through the roof. And in that man's case he first set right the body before the soul; for having first tightened the grip on his paralysis, he then says, "Behold, you have become well; sin no more." But here it is not so, but having first healed his soul (for he says to him, "Take courage, child, your sins are forgiven you"), he then set right the paralysis. That this man, then, is not that one, has been clearly demonstrated to us from these things; but it remains, having come to the beginning of the narrative, to see how Christ healed this man and how he healed that one, and why differently; why the one on the Sabbath, but the other not on the Sabbath, and why he himself came to that one, but waited for this one to be brought to him, and why he heals that one's body first, but this one's soul first. For he does not do these things simply or at random, being wise and provident. Let us therefore pay attention, and see him healing. For if in the case of physicians, whenever they cut or cauterize, or in some other way open up a maimed and weakened part and cut into a limb, many stand around both the sick man and the physician who does these things, much more ought we to do this here, inasmuch as both the physician is greater and the disease is more severe, not by human skill but by divine

accomplished by grace. And there one can see skin being cut, and ichor flowing, and putrefaction stirring, and one must endure much disgust arising from the sight, and much pain and grief, not only from the sight of the wounds, but also from the agony of those being cauterized and cut; for no one is so stony-hearted that, standing by those who suffer these things and hearing them wail, he is not broken down and confounded and receives great despondency in his soul; yet nevertheless, because of the desire for the spectacle, we endure all these things. But here there is nothing of the sort to see—no fire being brought near, no iron being dipped, no blood flowing, no sufferer in pain, no wailing; and the reason is the wisdom of the physician, needing none of these external things, but being sufficient of itself. For it suffices for him only to command, and all dreadful things are dissolved. And this is not the thing to be marveled at, that he performs the healing with such ease, but that he does so painlessly, inflicting no pain on those being healed. Since, then, the wonder is greater, and the healing more abundant, and the pleasure of those who behold it is pure of all despondency, come, let us with precision behold Christ healing. And entering into a boat he crossed over and came to his own city, and behold, they brought to him a paralytic lying on a bed, and Jesus, seeing their faith, said to the paralytic, "Take heart, child, your sins are forgiven you." These are less than the centurion in faith, but greater than the man in the pool.

For that man neither dragged the physician to himself, nor brought the sick man to the physician; but he came to him as to God, and says: "Speak only with a word, and my servant will be healed." But these men did not drag the physician into the house, and in this respect they are equal to the centurion; but they carried the sick man to the physician, and in this respect they are lesser, because they did not say, "Speak only with a word." Yet these are much better than the man who lay there. For that man says: "Lord, I have no man, that when the water is troubled, he may put me into the pool"; but these knew that Christ needs nothing—not waters, not a pool, not any other such thing. Nevertheless Christ freed from their diseases not only the centurion's servant but both this man and that one, and did not say: "Since you have brought a lesser faith, you will receive healing in like measure"; but the one who displayed the greater faith he sent away with praises and crowns, saying: "Not even in Israel have I found such great faith." But the one who brought a lesser faith than that man he praised not at all, yet he did not deprive him of health—no, nor even that man who displayed no faith at all. But just as physicians treating the same disease received a hundred gold pieces from some, half from others, less from others, and from some nothing at all—so indeed Christ received from the centurion much and inexpressible faith, from this man less, from that man not even ordinary faith, and yet he healed them all. For what reason, then, did he deem worthy of his benefaction even the one who contributed nothing?

Because it was not from laziness, nor from insensibility of soul, but from ignorance of Christ and from never having heard even the smallest or greatest wonder about him, that he did not show faith. For this reason, then, he also obtained pardon; which indeed the evangelist also was hinting at when he said: For he did not even know who he was, but recognized him from his appearance alone, when he met him a second time. 5. Some, then, say that it was because only those who brought him believed that this man was healed; but this is not so. For seeing their faith, he means not only of those who brought him, but also of the one brought. What then? they say. When one man believes, is another not healed? I myself do not think so, unless perhaps because of youth beyond age, or because of excessive weakness he is unable to believe. How then, they say, in the case of the Canaanite woman, did the mother believe, but the daughter was healed? And in the case of the centurion, when he was unbelieving, how did the boy rise and was saved? Because those who were sick were not able to believe. Hear, then, what the Canaanite woman says: My daughter is grievously demon-possessed, and sometimes she falls into the water, sometimes into the fire; but she who is darkened and demon-possessed, and unable even to be in her right mind at any time, nor in good health, how could she have believed? As, then, in the case of the Canaanite woman, so also in the case of the centurion: the boy had been cast down in the house, not even himself knowing Christ, nor who he was; how, then, was he going to believe in one unknown, and of whom he had not yet had any experience? But in this man's case it is not possible to say this; rather, the paralytic believed. From what is this clear?

From the very manner of his approach. For do not simply hear that they let him down through the roof; but consider how great a thing it is for a sick man to endure to suffer this. For you surely know this, that sick people are so faint-hearted and peevish that they often reject treatments on a bed, and choose rather to bear the pains from their diseases than to endure the annoyance from remedies. But this man endured both to come forth from his house, and to be carried and cast into the marketplace, and to show himself with so many present. And this too is customary for the sick, either to die in their illness or to expose their own misfortunes. But this sick man was not so, but seeing the theater filled, the entrances walled off, the harbor closed, he endured to be lowered through the roof. So resourceful is longing, and so ready is love. For he who seeks finds, and to him who knocks it will be opened. He did not say to his relatives: What is this? Why are you making an uproar? Why are you in such haste? Let us endure that the room be emptied, that the theater be dispersed; those gathered will withdraw, and we shall be able to approach him privately and consult with him about these things. Why must my misfortunes be set forth in the midst of all who see, and be let down from above, and be a disgrace? None of these things did that man say either to himself or to those carrying him, but he considered it an honor to make so many witnesses of his own healing. And not from this alone could one see his faith, but also from the very words of Christ.

For when he had been let down and brought near, Christ says to him, "Take courage, child, your sins are forgiven you." And hearing this, he did not grow indignant, he did not resent it, he did not say to the physician, "What is this? I came to be healed of one affliction, and he heals another?" These things are pretexts and excuses, and coverings for weakness. "You forgive sins that are not seen?" None of these things did he say, none did he think; but he waited, allowing the physician to use the method of healing that he wished. For this reason Christ also did not go to him, but waited for him to come, so that he might display his faith to all. For was he not able to make the entrance easy? But he did none of these things, so that he might display to all his zeal and his fervent faith. For just as he went to that man who had been thirty-eight years, because no one was present with him, so this man, since he had many relatives, he waited for him to come to him, so that he might make this man's faith evident through his being brought near, and teach us that man's desolation through his going to him, and reveal to all this man's zeal and that man's endurance, and especially to those present at the time. For since the Jews were accustomed, some of them being envious and misanthropic, to envy the benefactions of their neighbors, and now to attack the miracles on the basis of the time, saying that he heals on the Sabbath, and now on the basis of the life of those being benefited, saying, "If this man were a prophet, he would have known who the woman was who touched him"—

not knowing that this is especially the physician's work—to mingle with the sick and always to appear among the diseased, and not to flee from them or leap away. This, then, is what he also said when addressing them: "Those who are healthy have no need of a physician, but those who are sick." So that they might not bring the same charge again, he first shows that those who come forward are worthy of healing because of the faith they display. For this reason he showed both that man's desolation and this man's fervent faith and eagerness; for this reason he healed the former on the Sabbath, but this man not on the Sabbath—so that when you see them accusing and rebuking Christ on another day as well, you may learn that even then they were not accusing because of observance of the law, but because they could not bear their own envy. But why did he not come first to set right the paralysis, but says, "Take courage, child, your sins are forgiven you"? This too is very wise. For it is the custom of physicians not first to dissolve the diseases, but to remove their sources. For example, when the eyes are often afflicted by a bad humor and corrupted discharge, the physician, passing over treating the diseased pupil, attends to the head, where the root and source of the illness was; so Christ also did, checking the source of the evils first. For the source of evils and the root and mother of all is the nature of sin. This paralyzes our bodies; this brings on the diseases; for this reason he says here also, "Take courage, child, your sins are forgiven you"; and there he says:

Behold, you have become well; sin no more, lest something worse happen to you," showing in both respects that these diseases are born from sins. And in the beginning and in the first origins of creation, disease from sin fell upon the body of Cain. For after the fratricide, after that transgression, his body was then paralyzed. For trembling is nothing other than paralysis. For when the power that governs the living creature becomes weaker, no longer able to bear up all the members, it abandons them from its own providence, and then those members, having been loosened, tremble and are carried about. 6. Paul also made this clear; for accusing the Corinthians of some sin, he says: "For this reason many among you are weak and sick." For this reason Christ also first removes the cause of the evils, and having said, "Take heart, child, your sins are forgiven," he raises up his spirit, he stirs the soul that had been cast down; for the word was becoming deed, and entering into his conscience it touched his soul and cast out all anguish. For nothing so produces pleasure and gives confidence as accusing oneself of nothing. "Take heart, child, your sins are forgiven." For where there is forgiveness of sins, there is adoption as sons. Thus, then, we too cannot call him Father until we have washed away our sins in the pool of the holy waters. When, then, we come up from there having laid aside that evil burden, then we say, "Our Father, who is in the heavens." But for what reason did he not do so in the case of the man who had thirty-eight years, but instead corrected his body first?

For in that man's case the sins had been consumed by the length of time; for the magnitude of a trial can make the burden of sins light. Just as therefore he says also in the case of Lazarus, that he received back his evils, and here he is comforted; and again elsewhere he says: Comfort my people, speak to the heart of Jerusalem, because she has received from the hand of the Lord double for her sins. And again the prophet: Lord, give us peace, for you have repaid all things to us, indicating that punishments and chastisements bring forgiveness of sins, and it is possible to make this clear from many places. To me, then, it seems that he did not discuss anything with that man concerning forgiveness, but rather secured him for the future, as though the offenses already committed had been paid off by the length of his illness; or if not this, then because the man had not yet been persuaded of anything great concerning Christ, for this reason he came first to the lesser and more obvious thing, the health of the body; but in this case it was not so, but since he believed more and had a loftier soul, for this reason he spoke with him about the more grievous disease first; and in addition to all these things, in order to demonstrate his equality of honor with the Father. For just as there he healed on the sabbath, wishing to lead them away from Jewish observance, and from the

to take from the same accusations an occasion to show himself equal to the one who begot him; so indeed also here, foreknowing what they were about to say, he spoke these words, so that from this taking a beginning and a pretext he might show to the one who begot him that he himself is of equal honor. For it is not the same thing, when no one is accusing or blaming, of one's own accord to enter into a discourse concerning these matters, and, when others supply the accusations, to establish this very thing in the order and form of a defense. For that manner of proof was offensive to the hearers; but this was less burdensome, and more readily acceptable, and everywhere we see him doing this, and not so much demonstrating the equality through words as through deeds. At any rate the evangelist also, hinting at this, said that the Jews were persecuting him, not only because he was loosing the sabbath, but because he was also calling God his own Father, making himself equal to God, which is much greater; for through the demonstration of deeds he was establishing this very thing. What then do the envious and wicked, who are consumed by others' good things, and seek from every side to find handles? What, he says, does this man blaspheme? For no one can forgive sins except God alone. Just as there they persecuted him because he was loosing the sabbath, and from their own accusations taking an occasion, he declared in the order of a defense the equality with the one who begot him, saying: My Father works, and I work; so indeed also here, from the very things they accuse him of, he shows the exact likeness to the Father. For what does he say? No one can forgive sins except God alone.

Since, then, they themselves set down this boundary, they themselves introduced the rule, they themselves wrote the law, he henceforth ensnares them from their own words. You, he says, confessed that it belongs to God alone to forgive sins; the equality is beyond dispute. And not only do these men say this, but the prophet too says thus: Who is God like you? Then, showing what is proper to him, he added: Removing iniquities and passing over injustices. If, therefore, some other should appear doing this same thing in this way, he is both God and God like that one. But let us see how Christ reasons with them, how gently, and equitably, and with all solicitude. And behold, some of the scribes said within themselves: This man blasphemes. They did not bring the word out, they did not utter it with the tongue, but in the secret recesses of the mind they were reasoning. What then does Christ do? He brought their secret counsels into the open before the demonstration of the healing of the paralytic's body, wishing to show them the power of his divinity. For that it belongs to God alone to reveal the secret things of the mind, You alone know the hearts, he says. Do you see that the word alone is again not said in contrast to the Son? For if the Father alone knows hearts, how does the Son know the secret things of the mind? For he himself knew, it says, what was in the man; and Paul, showing that this is proper to God—to know secret things—says: But he who searches the hearts, showing that by the title God this has the same power.

For just as if I say "the one who rains," I indicate no one other than God through the deed itself, since this belongs to him alone; and if I say "the one who makes the sun rise," and do not add "God," I nonetheless indicate him through the deed—so too Paul, when he said, "He who searches the hearts," showed that searching the hearts belongs to him alone. For if this had not had the same force as the name "God" to show us the one indicated, he would not have set it down by itself. For even if this were common to him and to creation as well, we would not have known the one indicated, since the sharing would have produced confusion in the minds of the hearers. When, then, this appears to be proper to the Father, and appears also to the Son, to whom equality is from this also beyond dispute—for this reason he says, "Why do you reason evil things in your hearts? For which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'?" 7. Behold, he also makes a second demonstration of the forgiveness of sins. For to forgive sins is much greater than to heal the body, and greater by as much as the soul is greater than the body. For just as paralysis is a disease of the body, so sin is a disease of the soul; but the former, even if it was greater, was unclear; the latter, even if it was lesser, was evident. Since, then, he is about to use the lesser for the demonstration of the greater, showing that it was because of their weakness that he did this, and condescending to their lowliness, he says: "What is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'?" For what reason, then, do you come to the lesser because of them?

Since the visible provides a clearer demonstration than the invisible. For this reason he did not raise him up first, until he said to them: "But so that you may know that the Son of Man has authority to forgive sins on earth," then he says to the paralytic, "Rise and walk," as if to say: The forgiveness of sins is a greater sign; but for your sake I add also the lesser, since this seems to you to be a proof of that. For just as there, having praised the centurion who said, "Speak only with a word, and my servant will be healed; for I also say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes," he confirmed his judgment through the praises; and again, having rebuked the Jews at the time of the sabbath when they were finding fault with him, because he was again transgressing the law, he showed that he is lord to change laws; so indeed also here, when this man had spoken, making himself equal to God, promising what belongs to the Father alone, having reproached them and accused them, and through the works having shown that he does not blaspheme, he provided us with incontrovertible proof that he can do these things which the one who begot him also can. Observe, then, how he wishes to establish this, that what belongs to the Father alone belongs also to him; for he did not simply raise up the paralytic, but having said: "But so that you may know that the Son of Man has authority to forgive sins on earth"; thus it was his work and zeal most of all to show this, that he has the same authority as the Father. 8.

Let us therefore hold fast with precision all these things, both those said yesterday and those said on the day before that, and let us entreat God that they remain unmoved in our mind, and let us contribute our own diligence, and let us continually meet here. For in this way we shall both guard what has been said before and acquire other things in addition; and even if something slips away with time, we shall be able easily to recover it through continual teaching. And not only will the doctrines remain sound and uncorrupted, but our life also will enjoy much care, and we shall be able to pass the present life with pleasure and good cheer. For whatever passion troubles the soul when we come here will easily be dissolved; since Christ is also present now, and the one who comes to him with faith will readily receive healing. Someone wrestles with continual poverty, and lacks necessary food, and has often gone to sleep hungry; but entering here, and hearing Paul saying that he lived in hunger and thirst and nakedness, and that not for one or two or three days, but continually he endured this (at any rate he said this to show it: "Until this present hour we both hunger and thirst and are naked"), he will receive sufficient consolation, having learned through what has been said that God did not allow him to be in poverty out of hatred or abandonment; for this would not have been so if it were from one who hated him, since in the case of Paul, who was especially a friend to him above all men, he allowed this; but out of care and providence, and leading him to greater philosophy. Another has his body besieged by disease and countless evils;

A sufficient consolation for this man would be the bodies of these paralytics, and along with them the blessed and noble disciple of Paul, who was continually in infirmities and never breathed free from his long sickness, which indeed Paul also spoke of: Use a little wine for your stomach's sake and your frequent infirmities—and not simply infirmities. Another, slandered by the many, acquired a wicked reputation, and this very thing pains the soul and devours it continually; when he has entered and heard, Blessed are you when they revile you and say every evil thing against you falsely; rejoice and be glad, for your reward is great in heaven, he will put away all despondency and receive all pleasure. For leap and be glad, it says, when they cast out your name as evil. And those who are spoken of badly he consoles in this way, but those who speak badly he frightens in another way, saying, Every idle word that men shall speak, they shall give account of it, whether good or evil. Another has lost a little daughter or a son, or one of his kindred, and this man too, coming here when Paul groans over the present life and longs to see the life to come, and is weighed down by his sojourn here, will himself take a sufficient remedy when he has heard him saying: But concerning those who have fallen asleep, I do not want you to be ignorant, brothers, so that you may not grieve as the rest who have no hope. He did not say, Concerning those who die, but, Concerning those who have fallen asleep, showing that death is a sleep.

Just as when we see someone sleeping, we are not disturbed nor distressed, expecting that he will certainly rise; so when we see someone dead, let us not be disturbed nor cast down; for this too is a sleep, longer indeed, but a sleep nonetheless. By the name of sleep, then, he consoled those who mourn, and he overturned the accusation of the unbelievers. If you mourn, he says, for the departed beyond bearing, you will be like that unbeliever who has no hope of resurrection. He mourns rightly, since he is able to philosophize about nothing of what is to come; but you, who have received so many proofs concerning the life after this, for what reason do you fall into the same weakness as he? For this reason he says, But concerning those who have fallen asleep, we do not want you to be ignorant, so that you may not grieve as the rest who have no hope. And not from the New Testament only, but also from the Old, it is possible to receive sufficient consolation. For when you hear of Job, after the loss of his possessions, after the destruction of his herds, having lost not one or two or three, but a whole choir of children in the very flower of their age, after so great a virtue of soul, even if you are weaker than all, you will be able easily to recover and restore yourself. For you, O man, followed your child in his sickness, and you saw him laid upon the bed, and you heard him utter his last words, and you stood by as he breathed his final breaths, and you closed his eyes, and you shut his mouth.

But he was not even present when they were gasping out their lives, he did not see them breathing their last; rather, one tomb became their whole house, and on the same table brain alike and blood were poured out, and wood, and roof-tiles, and dust, and limbs cut in pieces, and all things were mingled together alike. But nevertheless, after such and so many things, he did not lament, he did not complain, but what does he say? The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it came to pass; may the name of the Lord be blessed forever. Let us also utter this voice over each of the things that befall us, whether it be loss of money, or sickness of body, or insolence, or slander, or whatever of human ills may happen; let us say these words: The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it came to pass; may the name of the Lord be blessed forever. If we philosophize thus, we shall never suffer any evil, even if we suffer ten thousand things; but the gain will be greater than the loss, the good things more than the evils, because through these words you make God propitious to yourself, and repel the tyranny. For as soon as the tongue has uttered these words, the devil leaps away; and when he has leaped away, the cloud of despondency is also driven off, and those who afflict us

Reasonings flee away, leaping out together with him, and in addition to all these things you will also attain the good things here and all those in heaven. And the example is secure from Job, from the apostles, who for God's sake despised the terrors here and attained eternal goods. Let us therefore be persuaded, and let us rejoice in all that happens, and give thanks to the man-loving God, so that we may both pass this present life with ease and attain the good things to come, by the grace and love for mankind of our Lord Jesus Christ, to whom be glory, honor, and might always, now and ever, and unto the ages of ages. Amen.